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THE
WORKS
OF
JOHN OWEN, D.D.
EDITED
BY THOMAS RUSSELL, M.A.
WITH
MEMOIRS OF HIS LIFE AND WRITINGS,
BY WILLIAM ORME.
VOL. II.
CONTAINING IINEYMATOAOriA :
V '
OR A DISCOURSE CONCERNING THE HOLY SPIRIT. ly .
___ JXV
LONDON: ^ I
PRINTED FOR RICHARD BAYNES, 28, PATERNOSTER ROW:
And sold by J. Parker, Oxford ; Deighton and Sons, Cambridge ; D. Brown,
Waugh and Innes, and H. S. Bajnes and Co. Edinburgh ; Chalmers and
Collins, and M. Ogle, Glasgow ; M. Keene, and R. M. Tims, Dublin.
1826.
riNEYMATOAOTIA
OR A
DISCOURSE
CONCERNING
THE HOLY SPIRIT:
WHEREIN
AN ACCOUNT IS GIVEN
OF IIIS
NAME, NATURE, PERSONALITY, DISPENSATION, OPERATIONS,
AND EFFECTS :
HIS WHOLE WORK IN THE OLD AND NEW CREATION IS EXPLAINED;
THE DOCTRINE CONCERNING IT VINDICATED FROM
OPPOSITIONS AND REPROACHES:
THE NATURE ALSO AND NECESSITY OF GOSPEL HOLINESS;
THE DIFFERENCE BETWEEN GRACE AND MORALITY,
OR A SPIRITUAL LIFE UNTO GOD IN EVANGELICAL OBEDIENCE, AND
A COURSE OF MORAL VIRTUES,
ARE STATED AND DECLARED.
John v. 39. — Search the Scriptufes, &c.
E* t«v &ti<w y^a<p£v SeoAoyovjixey, nay &EXa><7<v si i^Sgsi, xav fJ.ii. — Chrysostom.
TO THE READERS.
An account in general of the nature and design of the
ensuing discourse, with the reasons why it is made pub-
lic 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 neces-
sary 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 un-
pleasant 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 fall-
en, by any means whatever, under public contempt and
scorn, there is an abatement of satisfaction in the con-
sideration 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, Di-
vine Revelation, so are they in their own nature divine
vol. n. b
TO THE READERS.
An account in general of the nature and design of the
ensuing- discourse, with the reasons why it is made pub-
lic 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 neces-
sary 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 un-
pleasant 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 fall-
en, by any means whatever, under public contempt and
scorn, there is an abatement of satisfaction in the con-
sideration 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, Di-
vine Revelation, so are they in their own nature divine
vol. n. b
11 TO THE READERS.
and heavenly, distant and remote from all things that
the heart of man, in the mere exercise of its own rea-
son 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 for-
feiture of his reputation with many, as a person fanati-
cal, estranged from the conduct of reason, and all ge-
nerous 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 at-
tended.
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 en-
deavour 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 neg-
lected 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 under-
standing 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 dis-
covery 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
TO THE READERS. Ill
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 na-
tural is made known from God by the exercise of reason,
or the due application of the understanding that is in
man unto their investigation. ' For the things of a man
knoweth the spirit of a man that is in him.' Neither,
ordinarily, is there any thing more required unto that
degree or certainty of knowledge in things of that na-
ture 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 where-
as these things belong unto the work of the old creation,
and the preservation thereof, or the rule and govern-
ment of mankind in this world, merely as rational crea-
tures, there is no use of means, no communication of aids
spiritual or supernatural, absolutely necessary to be ex-
ercised or granted about them. Wherefore, knowledge
and wisdom, in things of this nature, are distributed
promiscuously among all sorts of persons, according to
b2
IV TO THE READERS.
the foundation of their natural abilities, and a super-
struction thereon in their diligent exercise, without any-
peculiar application to God for especial grace or as-
sistance, 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 ge-
neration 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, where-
of we have experience. According unto these degrees,
as the divine condescension is exerted in their revela-
tion, so ought our attention in the exercise of faith, hu-
mility, 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 superna-
tural 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
TO THE READERS. V
the real spiritual knowledge of the things themselves
is not communicated unto any but by the especial ope-
ration of the Holy Spirit; nor is any considerable de-
gree 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' edifica-
tion. 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 be-
ing 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 re-
presenting 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
VI TO THE READERS.
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 where-
by those operations of his are confirmed. All these
TO THE READERS. Vll
things, many wherefore are handled by others sepa-
rately 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 where-
with 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 excel-
lency 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 Testa-
ment, that whatever concerns the conversion of the
Vlll TO THE READERS.
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 par-
ticular 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 in-
struct 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,
have been exceeding short of what is come to pass in
the days wherein we live. For not to mention the So-
cinians, who have gathered into one head, or rather
ulcerous imposthume, all the virulent oppositions made
unto his Deity or grace, by the Photinians, Macedo-
nians, and Pelagians of old ; there are others, who, pro-
fessing no enmity unto his divine person, yea, ad-
mitting and owning the doctrine of the church con-
cerning it, are yet ready on all occasions to despise
and reproach that whole work, for which he was pro-
mised 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 in-
TO THE READERS. IX
terest 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 enthu-
siasms, or at least weak imaginations of distempered
minds. Neither is there any end of calumnious impu-
tations ori 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 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 profane-
ness, if once countenanced, are at all times fruitful and
progressive, and will be so whilst darkness and cor-
ruption abiding on the minds of men, the great adver-
sary is able by his subtile malice to make impressions
on them. But in these things not a few do please
TO THE READERS.
themselves, despise others, and would count them-
selves 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 ex-
cluded out of our religion? Take away the dispensation
of the Spirit, and his effectual operations in all the in-
tercourse 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 re-
ligion, 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
ao-o ; ' In seculo hodie tarn perverso prorsus immersi
vivimus miseri, in quo Spiritus Sanctus omnino ferme^
pro ludibrio habetur : imo in quo etiam sunt qui non
tantum corde toto eum repudient ut factis negent, sed
quoque adeo blasphemi in eum exurgant ut penitus
eundem ex orbe expulsum aut exulatum cupiant, quum
illi nullam in operationibus suis relinquant efficaciam;
ac propriis vanorum habituum suorum viribus, ac ra-
tionis profanse libertati carnalitatique suae omnem as-
cribant sapientiam, et fortitudinem in rebus agendis.
Unde tanta malignitas externa? proterviae apud mortales
cernitur. Ideoque pernicies nostra nos jam ante fores
expectat,' &c. Herein lies the rise and spring of that
stated apostacy from the power of evangelical truth,
wherein the world takes its liberty to immerge itself in
TO THE READERS. xi
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 ca-
lumnies, under the darkness and shades whereof some
seek to countenance themselves in their profane scof-
fing at his whole dispensation: to manifest in all in-
stances 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 pre-
served, is the principal design of the ensuing dis-
courses.
Now whereas the effectual operation of the blessed
Spirit in the regeneration or conversion of sinners, is
of all other parts of his work most 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, with-
out 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 anni-
hilation 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
Xll TO THE READERS.
was on all accounts necessary that we should treat of
its depravation by sin also.
Moreover, what is discoursed on these things is suit-
ed unto the edification of them that do believe, and di-
rected 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 sub-
jects 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 prin-
cipal concernment to lie in such discourses as may di-
rect 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
TO THE READERS. Xlll
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 waving
the consideration of it, as that I have embraced every
opportunity to examine it in all particular instances,
wherein it may be urged with most appearance of pro-
bability. 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 en-
couragement 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 any one should be discouraged from the exer-
cise of that industry which God requires of him, by
the consideration of the aid and assistance which he
XIV TO THE READERS.
hath promised unto him, I cannot understand. The
work of obedience is difficult and of the highest im-
portance, so that if any one can be negligent therein,
because God will help and assist him, it is because he
hates it, he likes it not. Let others do what they please,
I shall endeavour to comply with the apostle's advice
upon the enforcement which he gives unto it ; ' Work
out your own salvation with fear and trembling ; for it
is God which worketh in you both to will and to do of
his own good pleasure.'
These things, with sundry of the like nature, fall-
ing 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 Scrip-
ture, and right understanding of the mind of God in
them, in the communication of gifts unto the church,
and the consolation of believers, which must now wait
for another opportunity, if God in his goodness and
patience shall be pleased to grant it unto us.
Another part of the work of the Holy Spirit con-
sisteth in our sanctification, whereon our evangelical
obedience or holiness doth depend. How much all his
operations herein also are by some despised, what en-
deavours there have been to debase the nature of gos-
pel-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 treat-
TO THE READERS. XV
ing concerning the work of the Holy Spirit in our
sanctification, to make a diligent and full inquiry in-
to 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 con-
duct 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 need 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 prac-
tice and improvement of holiness, which also hath oc-
casioned 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 re-
maining 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
do consist therein alone.
In the last place succeeds a Discourse concerning
the necessity of holiness and obedience ; some regard I
confess I had therein, though not much, unto the ridi-
culous clamours of malevolent and ignorant persons,
XVI TO THE READERS.
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 con-
victions 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 pro-
ceeded in the declaration and vindication of the de-
spised work of the Spirit of God under the New Testa-
ment, referring the remaining instances above-men-
tioned unto another occasion.
The oppositions unto all that we believe and main-
tain 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 communi-
cation 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.
TO THE READERS. XV11
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 re-
paration of their natures, the sanctification of their per-
sons, 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 ; al-
though, so far as I can discern, if it be so, it is, as Hie-
rom 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 reve-
lation. 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 per-
vol. ii. c
XV111 TO THE HEADERS.
fection, which are revealed unto us ; for we do not di-
rectly deal with them by whom the principal mysteries
of the gospel are rejected, because they cannot com-
prehend them, under a pretence that what is above .rea-
son 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 ° ur dissent from them, so we know that
we do no injury to reason thereby, and will rather suf-
fer under the imputation of so doing, than by renounc-
ing 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 Scrip-
ture, or proposed therein ; and do wish that all men
might be left peaceable under that determination, where
we l^now they must abide, whether they will or no.
But the inquiry in this matter, is, what reasonable-
ness appears in the mysteries of our religion when re-
vealed 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 en-
suing- 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,
TO THE READERS. XIX
that Christian religion is highly reasonable. For it is
the effect of the infinite reason, understanding, and wis-
dom, of God. But the question is not, what it is in it-
self ; but what it is in relation to our reason, or how it
appears thereunto ? And there is no doubt but every
thing 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, there-
fore, only, that we inquire how reasonable the mysteries
of Christian religion are unto the minds of men as cor-
rupted ; 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 reason-
ableness of evangelical faith and obedience, until the
state and condition of our reason be agreed. Where-
fore, 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 Scrip-
ture, and in the use of such aids and means as it is ca-
pable 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 en-
mity against them, and they are foolishness unto it. If,
therefore, it be a crime ; if it be to the impeachment
c 2
XX TO THE READERS.
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 opera-
tions 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 spi-
ritual, 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 man to be
deceived by satanical delusions, open a door to enthu-
siasms, directing them to the guidance of unaccounta-
ble impulses and revelations, so making way unto all
folly and villany. By what means this charge can be
fixed on them, who professedly avow that nothing is
good, nothing duty unto us, nothing acceptable unto
God, but what is warranted by the Scripture directed
unto thereby and suited thereunto, which is the alone
perfect rule of all that God requires of us in the way of
obedience, but only ungrounded clamours, hath not
yet been attempted to be made manifest. For all
things of this nature are not only condemned by them,
but all things which they teach concerning the Holy
Spirit of God, are the principal ways and means to se-
cure us from the danger of them. It is true, there have
been of old, and happily do still continue among some,
satanical delusions, diabolical suggestions, and foul
enthusiasms, which have been pretended to proceed
TO THE READERS. XXI
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 there-
in added for their discovery and disprovement. But
if we must, therefore, reject the true and real opera-
tions 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 dia-
bolical 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 per-
sons so assisted and inclined, and that peculiarly in-
cumbent on them in their present circumstances, it re-
quires no small caution that, under an invidious name,
we reject not those supplies of grace which are pro-
mised 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 con-
dition and circumstances, are thus expressed ; as we
XX11 TO THE READERS.
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 con-
trary 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. Nei-
ther 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 revela-
tions, 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. 17 — 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
TO THE READERS. XXlll
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 ex-
pressions. So some affirm, indeed, before they have
produced their charter, wherein they are constituted
the sole judges of what words, what expressions, what
way of teaching, is proper in things of this nature.
But by any thing that yet appears, they seem to be as
unmeet for the exercise of that dictatorship herein
which they pretend unto, as any sort of men that ever
undertook the declaration of things sacred and spiri-
tual. Wherefore, unless they come with better autho-
rity than as yet they can pretend unto, and give a
better example of their own way and manner of teach-
ing 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 en-
deavour an accommodation of all our expressions there-
unto, whether to them intelligible or not ; and that for
reasons so easy to be conceived, as that they need not
here be pleaded.
CONTENTS.
BOOK I.
CHAP. I.
GENERAL PRINCIPLES CONCERNING THE HOLY SPIRIT
AND HIS WORK.
Page
1 Cor. xii. 1. opened, nvevparixa, spiritual gifts. Their grant unto, use, and
abuse, in that church. Jesus, how called Anathema ; impiety of the Jewgi
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. Ge-
neral design of the ensuing discourse concerning the Spirit and his dispensa-
tion. Importance of the doctrine concerning the Spirit of God, and his ope-
rations. 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
Testament compared. A false spirit set up against the Spirit of God, ex-
amined. False and noxious opinions concerning the Spirit, and how to be
obviated. Reproaches of the Spirit and his work. Principles and occa-
sions of the apostacy 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 1
CHAP. II.
THE NAME AND TITLES OF THE HOLY SPIRIT.
Of the Name of the Holy Spirit. Various uses of the words rm and wiiZfjut.
JTH for the wind or any thing invisible with a sensible agitation. Amos iv.
14. Mistakes of the ancients rectified by Hieroru. rm 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. Am-
biguity 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. ex-
plained. 1 John iv. 3. vindicated 40
«vi CONTENTS.
CHAP. III.
DIVINE NATURE AND PERSONALITY OF THE HOLY SPIRIT
PROVED AND VINDICATED.
Page
Ends of our consideration of the dispensation of the Spirit. Principles premised
thereunto. The nature of God the foundation of all religion. Divine reve-
lation gives the rule and measure of religious worship. God hath revealed
himself as three in one. Distinct actings and operations ascribed unto these
distinct persons. 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. Ap-
pearances 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 plead-
ed 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 61
CHAP. 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; Psal. civ. 30. The creation of
man, the work of the Spirit therein. The work of the Spirit, in the preserva-
tion of all things when created, natural and moral. Farther instances there-
of, in and out of the church. Work of the Spirit of God in the old creation,
why sparingly delivered 96
CHAP. V.
WAY AND MANNER OF THE DIVINE DISPENSATION OF
THE HOLY SPIRIT.
Dispensation of the Spirit to be learned from the Scripture only ; general ad-
juncts 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 re-
ceiving 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 divisions of the Holy Ghost; Heb. ii. 3. Expo-
sition of them vindicated Ill
CONTENTS. xiTii
BOOK II.
CHAP. I.
PECULIAR OPERATIONS OP THE HOLY SPIRIT UNDER THE OLD TESTA-
MENT PREPARATORY FOR THE NEW.
Page
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 inspira-
tion ; whence so called. Prophets how acted by the Holy Ghost. The ad-
juncts of prophecy, or distinct ways of its communication. Of articulate
voices. Dreams. Visions. Adjuncts of prophecy. Symbolical actions.
Hocal mutations. Whether unsanctified persons might have the gift of pro-
phecy. 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 135
CHAP. 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 conside-
ration. 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 in the promise of the Spirit. How this pro-
mise 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 crea-
tion the principal means of the revelation of God and his glory. How this
revelation is made in particular herein 168
CHAP. 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 uuion, 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 Tri-
nity 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
xxviii CONTENTS.
Page
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 con-
ception I 77
CHAP. IV.
WORK OP THE HOLY SPIRrT IN AND ON THE HUMAN NATURE
OP CH11IST.
The actual sanctification of the human nature of Christ by the Holy Ghost.
Go 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. 11. 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 188
CHAP. 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 re-
maining 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. Acts i. 9. 10. iii. 21. Matt, xviii. 19. 1 Cor. vi. 16. 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 ope-
rations. 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 213
BOOK III.
CHAP. I.
WORK OP 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;
CONTENTS. xx i x
Page
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 neces-
sary, despised, corrupted, vindicated 236
CHAP. 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 abili-
ties required of us in a way of duty. Internal, spiritual effects wrought in
the souls of men by the word. Illumination. Conviction of sin. Conse-
quents 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 con-
version, farther declared 262
CHAP. 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 dark-
ness. Reduced into two heads of darkness objective. How removed. Of
darkness subjective, its nature and power; proved: Eph. iv. 17, 18.
opened; 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. Yuj^ixo; avfyoonos, or the natural man, who.
Spiritual things, what they are. How the natural man cannot know or re-
ceive spiritual things. Difference between understanding doctrines, and re-
ceiving of things. A twofold power and ability of mind, with respect unto
spiritual things, explained. Reasons why a natural man cannot discern spi-
ritual things. How and wherefore spiritual things are foolishness to natural
men. Why natural men cannot receive the things of God. A double impo-
tency in the mind of man by nature. 1 Cor. ii. 14. farther vindicated.
Power of darkness in persons unregenerate. The miud filled with wills or
lusts, and enmity thereby. The power and efficacy of spiritual darkness at
large declared 279
CHAP. IV.
LIFE AND DEATH, NATURAL AND SPIRITUAL, COMPARED.
Of death in sin. All unregenerate men spiritually dead. Spiritual death two-
fold. Moral. Metaphorical. Life natural, what it is, and wherein it con-
sists. Death natural, with its necessary consequents, i The supernatural life
of Adam in iunocency, in its principle, acts, and power. Differences be-
tween 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 prin-
ciple of all life to God. Spiritual impotency therein. Differences between
death natural and spiritual. The use of precepts, promises, and threatenings.
«« CONTENTS.
Page
No man perisheth merely for want of power. No vital acts in an estate 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 327
CHAP. 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 con-
sist. Illumination preparatory unto conversion. The nature of grace morally
effective only, opened ; not sufficient for conversion. The first argument dis-
proving 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 re-
generation positively doth consist ; the use and end of outward means.
Real internal efficiency of the Spirit in this work. Grace victorious and irre-
sistible, 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 • 345
CHAP. VI.
THE MANNER OF CONVERSION EXPLAINED IN THE INSTANCE
OF AUGUSTINE.
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, ex-
emplified in the conversion of Augustine, as the account is given thereof by
himself 393
BOOK IV.
CHAP. 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 ; 2 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 where-
of, 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. Pro-
mised unto us. How we are to improve the command for holiness 429
CONTENTS. «xi
CHAP. II.
SANCTIFICATION A PROGRESSIVE WORK.
Page
Sanctification described. With the nature of the work of the Holy Spirit there-
in ; 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 dis-
cerned in the answerableness of the work of the Spirit in sanctification and
supplication. Objections against the progressive nature of holiness removed 453
CHAP. 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 be-
lieve, if believers alone receive the Spirit of sanctification. The principal
ends for which the Spirit is promised, with their order in their accomplish-
ment. Rules to be observed in praying for the Spirit of God, and his opera-
rations therein. That belivers only are sanctified or holy, proved and con-
firmed. Mistakes about holiness, both notional and practical, discovered.
The proper subject of holiness in believers 479
CHAP. IV.
THE DEFILEMENT OF SIN, WHEREIN IT CONSISTS, WITH
ITS PURIFICATION.
Purification the first proper notion of sanctification. Institution of baptism con-
firming 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 499
CHAP. V.
THE FILTH OF SIN PURGED BY THE SPIRIT AND 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 pur-
pose. The blood of his sacrifice intended. How that blood cleanseth sin.
Application unto it, and application of it, by the Spirit. Wherein that appli-
cation 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 huproved. 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 cleans-
ing of sin. With other uses of the same consideration. Union with Christ
how consistent with the remainders of sin. Frohi ;il that, differences be-
tween evangelical holiness and the old nature asserted 516
BOOK I.
GENERAL PRINCIPLES
CONCERNING IHIi
HOLY SPIRIT AND HIS WORK.
CHAP. L
1 Cor. xii. 1. opened. TIvevfiaTiita, 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 enablea' by the Spirit to call Jesus Lord. The
Holy Spirit the author of all gifts; why called God, and the Lord.
Ge?ieral distribution of spiritual gifts. Proper end of their communica-
tion. Nine sorts of gifts ; abuse of them in the church. Their tendency
unto peace and order. General design of the ensuing discourse con-
cerning the Spirit and his dispensation. Importance of the doctrine con-
cerning 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 pre-
tenders, 1 John iv. 1 — 3. Rides to this purpose under the Old and New
Testament 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 apostacy of churches under the law and gospel. Dis-
pensation 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.
jL he Apostle Paul, in the twelfth 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 first words, where-
with he prefaceth his whole discourse, declare, ver. 1. ' Now
VOL. II. B
2 GENERAL PRINCIPLES CONCERNING
concerning spiritual gifts ;* trtp\ Se rwv Trvevpa-iniov ; that is,
\api<rpa.TO)v, as his ensuing declaration doth evince. And
the imagination of some concerning spiritual persons to be
here intended, contrary to the sense of all the ancients, is
inconsistent with the context*. For as it was about spiritual
gifts, and their exercise, that the church had consulted with
him ; so the whole series of his ensuing discourse is directive
therein. And therefore in the close of it, contracting the
design of the whole, he doth it in that advice, £?]Aoure Se to.
Xapia/jLara ra Kpurrova, * covet the best gifts ;' namely, among
those which he proposed to treat of, and had done so ac-
cordingly, ver. 31. The ra irvevpaTiKa of ver. 1. are the to.
\api(TfxaTa of ver. 31. as it is expressed, chap. xiv. 1. £rjAowre
$e to. 7rv£vp.aTLKa ; that is, ^apiapaTa, ' desire spiritual gifts ;'
whose nature and use you are now instructed in, as it first
was proposed. Of these that church had received an abun-
dant 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 (ver. 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 prin-
cipal members of it, had fallen into manifold disorders ; and
abused them unto the matter of emulation and ambition,
wherein other evils did ensue b ; as the best of God's gifts
may be abused by the lusts of men, and the purest water
may be tainted by the earthen vessels whereinto it is poured.
Upon the information of some, who, loving truth, peace, and
order, were troubled at these miscarriages, chap. i. 11. and
a TIVBV[/.a.Tix,a., Ta o-n^ita ■A.a'Km, on ravra ipya roZ TrvEu/ocaroj fjkiwv, oiiSev dvS'foiTO'ivHj
iWEia-ift^ovc-yig tr&iwlnt; ei; to ra roiavra SavparovpytTv. Chrysost. in loc. So also
Anibros. and Theophylact. in loc.
b XagiVjuartt Je £ij£0v o\ fxh i\arrova oi Je ttXeiV Kal rouro oitiov 0-^lo-fA.arot; ai/roTt;
iyEVETO ; ov Trapa rov oiKEiaV <f>uB-iv, aXKa <Bra.fi. ayvaif/.os-vmv rwV EiXixfoToav. OIte yaf Ta
(Aiityva. e'p^ovtej I'&rigQVTo Kara. rSiv ra \\arrma nex.rny.ivcmv, Ovrot Se av lua.'Kiv ri'Kyovv,
hu) toij ra jttsi^ov* Ej^oue-iv i^&ovoof. Chrysost. in loc.
THE HOLY SPIRIT AND HIS WORK. 6
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 thank-
fulness becoming them who were intrusted with such excel-
lent 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, ver. 2. ' You know
that you were Gentiles, carried away with dumb idols, even
as you were led;' iog av iiytoQe airayofizvoi, 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 altera-
tion in their condition . Particularly, as he elsewhere tells
them, • If they had not made themselves to differ from
others ;' if they had ' nothing but what they had received,'
they should not boast nor exalt themselves above others,
as though they had not received ; chap. 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 de-
clares unto them by the effects, and author of it, ver. 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 con-
cerning 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 ana-
thema,' 'he is,' or 'let him be, accursed,' detested, destroyed.
c Spiritualia illis traditurus, exemplum prions conversation's meraorat ; ut simula-
crorum fuerunt forma colentes idola, et ducebantur duce voluntate daeraoniorum ; ita
et colentes deuro sint forma legis dominicae. Ambros. in loc.
B 2
4 GENERAL PRINCIPLES CONCERNING
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 yittf', they write and call him
W>, the initial letters of i"on M2W rTO> ; 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 these Corinthians themselves to whom he wrote, whilst
they also were carried away after ' dumb idols.,' On the
other side, those that believed called Jesus ' Lord/ or pro-
fessed that he was the Lord, and thereby avowed their faith
in him and obedience unto him. Principally they owned
him to be Jehovah, the Lord, over all God blessed for ever.
For the name niiT is every where in the New Testament ex-
pressed by Kvpiog, here used. He who thus professeth Jesus
to be the Lord, in the first place, acknowledged 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
ver] 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, 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 un-
clean spirit, who cried out unto him, ' What have I to do
THE HOLY SPIRIT AXD HIS WORK. 5
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 acknow-
ledgments 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 d . Hereby
then the apostle informs them wherein the foundation of all
church relation, order, and worship, did consist. For where-
as 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 in-
sisted on e . For the apostle in the following verses treateth
of those extraordinary gifts, which many in that church
were then endowed withal. None can, saithhe, 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
d Ti oSv, ouSeij tiaipcov ovofxal^ei tov ©eov ; ouj^i oi Sai^svi^ovTEj tteyov otSa/xiv trg «{ u o
w'of rou Qtov ; ouyi TlavXai eXej/gv oZroi oi a&^wTtQi ScDXoi tou Qtou tov l^ia-rov si0"iv ; aXXa
/na8-Ti(o|UEVoi, a\\a avayKa^ofjavoi ; exo'vtej Se koX fxh [xa.iniyoiy.iyoi, ovSapov. Chrysost.
in be. e Crel. de Sp. S. Prolegom. p. 29—31.
6 GENERAL PRINCIPLES CONCERNING
up in those days, to preserve, if it were possible, his totter-
ing 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 apos-
tle, 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 pro-
fession, 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, express-
eth 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
THE HOLY SPIRIT AND HIS WORK. 7
of all those gifts, whereby it was to be built up and esta-
blished, and whereby the profession of it might be enlarged,
ver.,4. ' Now there are diversities of gifts, but the same
Spirit.' These are the things which he intendeth to discourse
upon, wherein he enlargeth himself in the whole ensuing
chapter. Now because the particulars here insisted on
by him in the beginning of his discourse, will all of them
occur unto us, and be called over again in their proper
places, I shall only point unto the heads of the discourse,
in the verses preceding the eleventh, which we principally
aim at.
Treating, therefore, 7repi rwv TrvEUjuantcwv, ' 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;' ver. 4. the 'Lord;'
ver. 5. ' God ;' ver. 6. And to denote the oneness of their
author, notwithstanding the diversity of the things them-
selves, 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 in-
tended in them. For consider the immediate operator of
these gifts, and it is the Spirit, or the Holy Ghost, ver. 4.
Consider them as to their procurement, and immediate au-
thoritative collation, and so they are from Christ, the Son,
the Lord, ver. 5. But as to their first original and fountain,
they are from God, even the Father, ver. 6. And all these
are one and the same. But rather the Spirit alone is in-
tended, and hath this three-fold denomination given unto
him; for as he is particularly denoted by the name of the
Spirit, which he useth that we may know whom it is that
eminently he intendeth, so he calls him both Lord and God,
as to manifest his sovereign authority in all his works and
administrations : so to ingenerate a due reverence in their
hearts towards him with whom they had to do in this mat-
ter. And no more is intended in these three verses, but
what is summed up, ver. 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 * gifts,' ^a^iafxara, ver. 4. ' ad-
ministrations/ SutKoviai, ver. 5. 'operations/ tvepyi'ifiara, ver. 6.
8 GENERAL PRINCIPLES CONCERNING
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, ver. 7. ' But the manifestation of the Spirit is given
unto every man to profit withal ;' <j>avtpii)<iiQ tov Trvevfiarog ; Syr.
7V1)1 xybs, 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 en-
lightening 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. 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 fur-
therance of faith and profession in others. Upbg to avfx^ipov ;
'ad id quod expedit, prodest;' ' for that which is expedient,
useful, profitable,' namely, to ..lie church; 1 Gor. 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. Know-
ledge, ver. 8 ; or the word of wisdom, and the word of know-
ledge. 3. Faith. 4. Healing, ver. 9. 5. "Working of mi-
racles. 6. Prophecy. 7. Discerning of spirits. 8. Kinds
of tongues. 9. Interpretation of tongues, ver. 10. And
all these were extraordinary gifts, in the manner of the com-
munication 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 in-
quired into ; when also their especial nature will be unfolded.
THE HOLY SPIRIT AND HIS WORK. 9
But now if there be that great diversity of gifts in the
church f , if so much difference in their administrations, how
can it possibly be prevented but that differences and divi-
sions 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. Ac-
cordingly, among those who had received them, one boasted
of this or that particular gift and ability, and would be con-
tinually 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. xiv. By this means
the church came to be divided in itself, and almost to be
broken in pieces, chap. i. 11, 12. So foolish oft-times are the
minds of men ; so liable to «-^ imposed upon; so common is
it for their lusts, seduced and principled by the crafts of
Satan, to turn judgment into wormwood, and to abuse the
most useful effects of divine grace and bounty. To prevent
all these evils for the future, and to manifest how perfect a
harmony there is in all these divers gifts and different ad-
ministrations, at what an agreement they are among them-
selves 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 dis-
pensation; ver. 11. 'All these,' saith he g , ' worketh that
one and self-same Spirit, dividing to every man severally
as he will.'
I shall not at present farther open or insist upon these
f Ex hoc capite et proximo licet conjicere qu£e faerint dotes illius veteris ecclesiee
Christians, priusquam tot cerenioniis, opibus, imperiis, copiis, bellis aliisque id genus
esset onerata. Nunc fere tot praeclara mania ad unani potestatem redacta sunt:
h. e. Christi titulo palliatara Tyrannideni. Quid enirn aliud est potestas nisi adsit
animus Apostolicus? Erasm. Annot. ad. v. 4.
t ' Airoc-reXXcTcu /uev olxwofjuxzc, Ivs.-^e" Jt airi^ovfix;. Basil. Homil. 15. fide de.
10 GENERAL PRINCIPLES CONCERNING
words. Frequent recourse must be had unto them in our
progress, wherein they will be fully explicated as to what
concerns the person of the Spirit, his will, and his operations,
which are all asserted in them. For my purpose is, through
the permission and assistance of God, to treat from hence of
the name, nature, existence, and whole work of the Holy
Spirit, with the grace of God through Jesus Christ in the
communication of him unto the sons of men. A work in it-
self too great and difficult for me to undertake, and beyond
my ability to manage unto the glory of God, or the edifica-
tion of the souls of them that do believe. For * who is suf-
ficient for these things V But yet I dare not utterly faint in
it, nor under it, whilst I look unto him whose work it is,
who ' giveth wisdom to them that lack it, and upbraideth them
not;' Jam. 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 considera-
tions, before I insist on the things themselves, whose espe-
cial 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 de-
signed 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 Fa-
ther, in the design and projection of the whole; the love,
grace, and condescension of the Son, in the execution, pur-
chase, and procurement, of grace and salvation for sinners ;
with the love, grace, and power of the Holy Spirit, in the effec-
THE HOLY SPIRIT AND HIS WORK. 11
tual 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 incar-
nate, to take our nature upon him, and to suffer for us there-
in ; the other concerning the giving of his Spirit, to make the
effects and fruits of the incarnation, obedience, and suffer-
ing, of his Son, effectual in us and towards us. To these
heads may all the promises of God be reduced. Now be-
cause 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 concern-
ing the Holy Spirit, to render his coming and work effectual
unto us. But when once that first work was fully accom-
plished, 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 im-
mediate 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 pre-
vious 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 main-
tain 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
12 GENERAL PRINCIPLES CONCERNING
filled with sorrow upon the mention of his leaving of them j
John xvi. 5, 6. Designing to relieve them in this great dis-
tress, which drew out the highest expressions of love, ten-
derness, 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 im-
portance, 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 Com-
forter, 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 dwell-
eth with you and shall be in you. I will not leave you com-
fortless, I will come unto you ;' that is, in and by this Holy
Spirit. And ver. 25 — 27. ' These things I have spoken unto
you, being present with you ; but the Comforter, who is the
Holy Ghost, whom the Father will send in my name, he shall
teach you all things, and bring all things to your remem-
brance, whatever I have said unto you. Peace I leave with
you/ &c. And chap. xv. 25. ' But when the Comforter is
come, whom I will send unto you from the Father, even the
Spirit of truth, which proceedeth from the Father, he shall
testify of me.' And chap. 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, sor-
row 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 re-
prove 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 judg-
ment, because the prince of this world is judged. I have
yet many things to say unto you, but you cannot bear them
now. Howbeit when he, the Spirit of truth, is come, he will
guide you into all truth : for he shall not speak of himself ;
but whatsoever he shall hear, that shall he speak, and he shall
shew you things to come. He shall glorify me, for he shall
THE HOLY SPIRIT AND HIS WORK. 13
receive of mine, and he shall shew it unto you. All things
that the Father hath are mine ; therefore said I, that he shall
take of mine, and shew it unto you h .' This was the great
.legacy which our Lord Jesus Christ, departing out of this
world, bequeathed unto his sorrowful disciples. This he pro-
miseth unto them as a sufficient relief against all their trou-
bles, 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 ^(nroawoi, 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
h Spiritus Sanctus ad hoc missus a Christo, ad hoc postulatus de Patre ut esset
doctor veritatis, Christi vicarius. Tertul. advers. Haeret. cap. 28.
Quoniam Dominusincaslos esset abiturus, paracletum discipulis necessario dabat,
ne illos quodarumodo pupillos, quod minime decebat, relinqueret; et sine advocato
et quodam tutore desereret. Hie est enim qui ipsoruiu animos mentesque firmavit,
qui in ipsis illuminator rerum divinarum fuit ; quo confirmati, pro nomine Domini
nee carceres nee vincula timuerunt: quin imo ipsas seculi potestates et tormenta cal-
caverunt, armati jam scilicet per ipsum atque firmati, habentes in se dona quae hie
idem Spiritus ecclesiae Christi sponsa, quasi quaedani ornamenta distribuit et dirigit.
Novatian. de Trinitat.
Totum ex Spiritus Sancti constat ducatu, quod devii diriguntur, quod impii con-
vertuntur, quod debiles confirmantur. Spiritus rectus, Spiritus Sanctus, Spiritus
principalis regit, componit, consummat et perficit, nostras inhabitat mentes, &c. corda
quae possidet, nee errare patitur, nee corrunipi, nee vinci quos docuerit, quos posse-
derit, quos gladio potentissima? veritatis accinxerit. Cyprian, de Spirit. Sauce.
14 GENERAL PRINCIPLES CONCERNING
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 1 . For as to what concerns his gracious opera-
tions, whatever the Lord Christ prayed for for them, and
so promised unto them (as the Spirit was procured for them
on his prayer, John xvii. 16, 17.), he ' prayed not for it, for
them alone, but for them also which should believe on him
through their word ;' John xvii. 20. And his promise is, to
be ' with his always even unto the end of the world ;' Matt.
xxviii. 20. As also, that 'wherever two or three are ga-
thered together in his name, there he would be in the midst
of them ;' Matt. xvii. 20. which he is no otherwise but by
his Spirit : for as for his human nature, ' the heavens must
receive him until the times of the restitution of all things ;'
Acts iii. 21. And this one consideration is sufficient to
evince the importance of the doctrine, and things which con-
cern 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 hap-
piness 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 him-
self. ' For if any man hath not the Spirit of Christ, he is
none of his;' Rom. viii. 9.
2. The great work of the Holy Ghost in the dispensa-
tion and ministration of the gospel unto all the ends of it,
is another evidence unto the same purposed Hence the gos-
pel itself is called the ' ministration of the Spirit/ in oppo-
sition to that of the law, which is called the ' ministration
1 Praesentia 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 omnia carnis, ut omne quod
dedisti ei det eis vitam jeternam ; sed ubique de omnibus quibus in eumcredentibus
vita aeterna datur. August. Tractat. 106. in Evangel. Johan.
Munus hoc quod in Christo est, in consummationem seculi nobiscum ; hoc expec-
tations nostras solatium, hoc in donorura operationibus futuraa spei pignusest; hoc
moralium lumen, hie splendor animarum est. Hilar, lib. 2. de Trinitat.
k Hie est qui prophetas in ecclesia constituit, magistros erudit, linguas dirigit, ver-
tutes et sanctitates facit, opera mirabilia gerit, discretiones spirituum porrigit, guber-
nationes conlribuit, consilia suggerit, quasque alia sunt charismatum dona componit
et digerit; et ideo ecclesiam Domino undique et in omnibus consummatam et perfec-
tum facit. Tertul.
THE HOLY SPIRIT AND HIS WORK. 15
of the letter and of condemnation ;' 2 Cor. iii. 8. biaicovia tov
■n-vevfiarog, the " ministry of the Spirit," is either that ministry
whrbh 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 Tes-
tament is of unto the Jews. It is therefore a mischievous
imagination, proceeding from ignorance, blindness, and un-
belief, that there is no more in the gospel, but what is con-
tained 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 there-
with is the covenant of God rejected, which is, that 'his
word and Spirit shall go together ;' Isa. lix. 20, 21. We shall
therefore, God assisting, manifest in our progress, that the
whole ministry of the gospel, the whole use and efficacy of
it, do depend on that ministration of the Spirit wherewith,
according to the promise of God, it is accompanied. If
therefore we have any concernment in, or have ever received
any benefit by, the gospel or the ministration of it, we have
a signal duty lying before us in the matter in hand.
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 ? What-
ever 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
\6 GENERAL PRINCIPLES CONCERNING
and grace, we will attend unto it; in the mean time 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 communi-
cated unto us and wrought in us. By him we are regenerated 1 ;
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 in-
quire 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 espe-
cial 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, ' he that speaketh against the Holy Ghost,
it shall not be forgiven him, neither in this world, nor 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, that
shall devour the adversaries;' Heb. x. 27, 29. This is that
'sin unto death,' whose remission is not to be prayed for;
1 John v. 16. For he having taken upon him to make effec-
tual unto us the great remedy provided in the blood of Christ
for the pardon of our sins, if he in the prosecution of that
1 Hie est qui operatur ex aquis, secundam nativitatera, semen quoddam divini
generis, et consecratorcslestis nativilatis ; pignus promissae haereditatis et quasi chi-
rographum quoddam seternaj salutis ; qui nos Dei faciat lemplum ct nos efficiat do-
mum, qui interpellat divinas aures pro nobis gemitibus ineloqaacibus, advocationis
officia, et defensionis exhibens munera, inhabitator corporibus nostris ductus, et
sanctitatis effector ; hie est qui inexplebiles cupiditates coercet, &c. Novat. de Trinitat.
THE HOLY SPIRIT AND HIS WORK. 17
work be despised, blasphemed, despitefully used, there nei-
ther 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 sacri-
fice effectual unto us, if the Holy Ghost in his work be de-
spised and rejected. This therefore is a tender place" 1 . 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 Testa-
ment, 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. Re-
move 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
m Omnibus quidem quae divina sunt cum revercntia etvehementi cura oportet in-
tendere, niaxime autem his quae de Spiritus Sancti divinitatedicuntur.prassertim cum
blasphemia in eum sine venia sit; ita ut blasphemantis poena tendatur r.on solum in
omne prassens seculum, sed etiam in futurum. Ait quippe salvator, blasphemanti in
Spiritum Sanctum non esse remissionem, ncque in isto seculo neque in futuro : unde
magis ac magis intendere oportet quae Scripturarum de eo sit relatio ne in aliquein,
saltern per ignorantiam, blasphemiae error obrepat. Didjm. de Spir. Sanct. lib. 1.
Interpret. Hieron.
VOL. II. G
18 GENERAL PRINCIPLES CONCERNING
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 ac-
knowledged 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 excel-
lences 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 5 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 ne-
ver inspired by the Holy Spirit, but were rather on the con-
trary 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 bely-
ing his Spirit and holy inspirations, they were quickly pos-
sessed 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
THE HOLY SPIRIT AND HIS WORK. 19
inclinations of their master, and to have out-acted his other
courtiers in flattery, by gilding it with a pretence of pro-
phecy. But when Micaiah came to lay open the mystery of
their iniquity, it appeared that a lying spirit by the permis-
sion of God had possessed their minds, and gave them im-
pressions, which being supernatural, they were deceived as
well as they did deceive, ver. 21 — 23. This they were justly
given up unto, pretending falsely unto the inspiration of that
Holy Spirit, which they had not received. And no other-
wise 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 — 28. Many of
these were slain by Elijah, and the whole race of them af-
terward extirpated by Jehu ; 2 Kings x. 25 — 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 s(5rts. 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 mean time really finding themselves acted
by a power superior to them, took and owned that to be the
c 2
20 GENERAL PRINCIPLES CONCERNING
power of their god; and thereby became immediate wor-
shippers 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. Him whom in all
their idols they worshipped and adored. With a spirit
of divination from him were many of the false prophets
acted, which they thought to be the spirit of their god.
For they found themselves acted by a superior power, which
they could neither excuse nor resist". Others of them were
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. 2 — 4. but also to traduce
him as a false prophet, and to urge his punishment accord-
ing to the law, chap. xxix. 25- — 27. And with the like
confidence did Zedekiah the son of Chenaanah carry it to-
wards Micaiah, 1 Kings xxii. 26. for he scornfully asks
him, ' Which way went the Spirit of the Lord from me to
speak unto thee;' that is, whereas assuredly he speaketh in
me, how came he to inspire thee with a contrary revelation?
Ezekiel, at the same time with Jeremiah, was exercised and
perplexed with them, chap. 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 takes the same course in the time of deserved
threatened impendent judgments, though they use not the
n 'Ewei^av yap riKtrciig Tf<n Kcu fxayyavtlaig xarefaos Za.lfjt.wa. rig i\g aiiSrg&irov, xal
ly.avT£vtto exe~vog, x.al fA.avrevifji.Bvog ippc57TET0, xai ta-TrapdrTBro, xal iveyxM rev Zaiuovog
-rijv 6py.r,v oZx hZi/varo d\\' EjOtEXXE Star<mifA,lvog ovrcng aitoXhvoSai, Tat? to. TOiauroig t«
fx.ayyaveovo-1 <pnfi
Au3"aT£ Xoiwav avaxra Qporlg Qeov oix eti Xaipi'i. Clirysost. ill 1 Cor. xii.
THE HOLY SPIRIT AND HIS WORK. 21
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 Jeremiah, chap, xxiii. from
ver. 9, to 33. where any one may read their sin and judg-
ment. 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 de-
clared from the immediate revelation of the Spirit ; preached
by the assistance of the Spirit; made effectual by his work
and power; was accompanied in many by outward miracu-
lous 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, hav-
ing treated concerning the revelation of God by his Spirit
in prophecy under the Old Testament and the New, 2 Epist.
chap. i. 17 — 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 inspira-
tion of the Spirit, by whom they were not assisted.
22 GENERAL PRINCIPLES CONCERNING
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. 1,2. ' 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 we the Spirit of God ; every spirit that
confesseth that Jesus is come in the flesh, is of God ; and every
spirit that confesseth not that Jesus Christ is come in the
flesh, is not of God/ A two-fold direction doth the apostle
here give unto all believers. The first by the way of caution,
that they would not believe every spirit; that is, not receive
or give credit to every doctrine that was proposed unto them
as of immediate revelation and inspiration of the Spirit. He
intends the same with the apostle Paul; Eph. iv. 14. who
would not have us carried about with every wind of doc-
trine, like vessels at sea without anchor or helms, by the
' sleight of men, and cunning craftiness whereby they lie in
wait to deceive.' For the craft and sleights intended, are
such as men use when they cast a mist, as it were, before the
eyes of others whom they intend to cheat and 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 apos-
tles 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 au-
thority and infallibility.
Unto these two directions, the apostle subjoins the reason
of the present watchfulness required unto the discharge of
this duty. * For,' saith he, ' many false prophets are gone
out into the world.' It is false teachers, as Peter calls them.
THE HOLY SPIRIT AND HIS WORK. 23
c 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 ex-
traordinary 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 ;
ver. 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 conso-
nant 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. ' If 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 shews, that, for our advantage in this trial
we are to make of spirits, it is good to have a clear con-
viction 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
24 GENERAL PRINCIPLES CONCERNING
of Christ, endeavouring thereby to overthrow both the one
and the other ; the apostle adviseth believers to try the
upirits 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, there-
fore, believers were to demand of all new teachers and pre-
tenders 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 bid-
ding them God-speed ; 2 John vii. 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 Sclictingius) inter-
preting 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 ;' ver. 14. that is, his being ' made of a wo-
man ;' Gal. iv. 4. or his being ' made of the seed of David
according to the flesh ;' Rom. i. 3. His i 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 phantasy, an
appearance, a manifestation, of divine love and power; deny-
ing 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 de-
ceiving 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 pro-
phets under the Old Testament ; the one by their doctrine,
the other by their predictions. That by their doctrine,
THE HOLY SPIRIT AND HIS WORK. 25
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. 2, 3.
' If the prophet giveth a sign or a wonder, and it come to
pass (effect any thing by a seeming presence of an extra-
ordinary power), and say, Let us go serve other gods, thou
shalt not hearken unto him.' Let his signs and wonders be
what they would the people were to try them by what they
taught. The judgment upon predictions was left unto the
Sanhedrim ; for which directions are given, Deut. 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 pro-
phets 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. Ephes. v. 8 — 11.
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 communi-
cation 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 dis-
cerning 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 cau-
tion them that they suffered not themselves to be deceived
26 GENERAL PRINCIPLES CONCERNING
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 pre-
tending 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 lav 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 phantas-
tical 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 reforma-
tion, the old dreads and terrors, nightly appearances tending
unto deeds of darkness vanished, and every where by Satan's
instigation arose false pretenders to the Spirit of God ; in
which way of delusion he will still be more active and in-
dustrious, 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 opera-
tions, may, through the blessing of God, be of use to fortify
the minds of professors against Satanical delusions counter-
feiting 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 acccording 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
THE HOLY SPIRIT AND HIS WORK. 27
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 pro-
duct of Satan upon their own imaginations ; or at best the
natural light of conscience, which some of the heathens also
call a spirit 11 . But hereunto do they trust as that which doth
all for them, leaving no room for the 'promise of the Spi-
rit 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 strong holds,
casting down such like imaginations, and every high thing
n Ita dico Lucili ; sacer inter nos spiritus sedct, bonorum malorumque nostro-
rum observator et custos; prout a nobis tractatus est, ita ipse nos tractat. Sencc.
Epist. 41.
28 GENERAL PRINCIPLES CONCERNING
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 er-
rors, 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 ma-
nifest 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 opi-
nions concerning the Holy Ghost gone abroad in the world,
and entertained by many to the subversion of the faith which
they have professed . Such are those whereby his Deity and
Personality are denied. About these there have been many
contests in the world : some endeavouring with diligence
and subtilty to promote the perverse opinions mentioned ;
others contending, according to their duty, ' for the faith
once delivered unto the saints.' But these disputations are
for the most part so managed, that although the truth be in
some of them strenuously vindicated, yet the minds of be-
lievers generally are but little edified by them. For the
o Quoniam quidam temeritate potius quam recta via etiam in superna eriguntur,
et htec de Spiritu Sancto jactitant, qua? neque in Scripturis lecta, nee a quoquam
ecclesiasticorura veterum usurpata sunt, compulsi sumus celeberrimae exhortatione
fratrum cedere, quaeque sit nostra de eo opinio etiaru Scripturarum testimoniis com-
probare; ne imperitia tanti dograatis, hi qui contraria opponunt decipiant eos qui
sine discussione sollicita in adversariorura sententiam statim pertrahuntur. Didym.
de Spirit. Sane. lib. i.
THE HOLY SPIRIT AND HIS WORK. 29
most are unacquainted with the ways and terms of arguing,
which are suited to convince or ' stop the mouths of gain-
sayers,' rather than to direct the faith of others. Besides,
our knowledge of things is more by their operations and
proper effects, than from their own nature and formal reason.
Especially is it so in divine things, and particularly with
respect unto God himself. In his own glorious being, he
dwelleth in light whereunto no creature can approach. In
the revelation that he hath made of himself by the effects of
his will in his word and works are we to seek after him. By
them are the otherwise invisible things of God made known,
his attributes declared ; and we come to a better acquaint-
ance 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 p 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 testi-
monies 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 adminis-
trations 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
P Appellatio Spiritus Sancti, et ea qua; monstratur ex ipsa appellatione substantia,
penitus ab his ignoratur, qui extra sacram Scripturam philosophantur : soluramodo
eum iu nostratibus Uteris et notio ejus et vocabulum refertur tam in nobis quam in
Teteribas. Didym. de Spirit. Sane. lib. i.
30 GENERAL PRINCIPLES CONCERNING
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 every thing 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 pre-
tending unto the belief and profession of the gospel, are so
far from owning or desiring a participation of this Spirit in
their own persons, as that they deride and contemn them
who dare plead or avow any concern in him or his works.
Only I must grant that herein they have had some that have
gone before them; namely, the old scoffing heathens. For
so doth Lucian in his Philopatris speak in imitation of a
Christian by way of scorn, Aeye, Ilapa tov irvtvpiaTog Svva/xiv
tov \6yov Xa/3wv, ' Speak out now, receiving power or ability
of speaking from the Spirit, or by the Spirit.' Certainly an
attendance to the old caution, si non caste tamen caute, had
been needful for some in this matter. Could they not bring
their own hearts unto a due reverence of the Spirit of God,
and an endeavour after a participation of his fruits and ef-
fects, 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 mock-
ings, whilst they own those writings to be of God. But
such was his entertainment in the world upon his first effu-
sion; 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 pro-
faneness. It is dangerous venturing with rudeness and pe-
tulancy 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. 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
THE HOLY SPIRIT AND HIS WORK. 31
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 rap-
tures and revelations, certainly it more became Christians,
men professing, or at least pretending, a reverence unto God,
his Spirit, and his word, to manifest and convince those of
whom they treat, that such things are not ' fruits of the
Spirit,' but 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 un-
deniably 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 pre-
tensions of others unto them which they traduce and ex-
pose. 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 par-
takers 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; Psal. xxii. 7,8. Matt. xxi. 39. 43. It is therefore
the things themselves, and not the pretences pretended, that
are the objects of this contempt and reproach. Besides,
suppose those whom at present on other occasions they hate
or despise, are not partakers of the Spirit of God, but are
really strangers unto the things which hypocritically they
profess ? Will they grant and allow that any other Christians
in the world do so really partake of him, as to be led, guided,
directed by him ; to be 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 opera-
32 GENERAL PRINCIPLES CONCERNING
tions for which he is promised by Jesus Christ unto his dis-
ciples ? 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 cha-
rity 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 man-
ner, 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 mean time 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 ren-
dering 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
THE HOLY SPIRIT AXD HIS WOllK. 33
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 re-
peated, 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 any one shall plead the necessity
of his assistance for the due performance of these things,
and ascribe unto him all that is good and well done in
them, he shall hardly escape from being notably derided.
Yet all this while we would be esteemed Christians. And
what do such q 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 ?
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 dili-
gently attended unto ; 2 Pet. i. 19. And if traditions be of
any use, they can outvie all the world. Neither doth this
1 Adesto Sancte Spiritus, et paraclesin tuam expectantibus illabere crelitus, sanc-
tifica templum corporis nostri et consecra in habitaculum tuura ; desiderantes te ani-
mas tua praesentia Iffitifica, dignam te habitatore doruum corapone; adorna thalannnn
tuum, et quietis tua? reclinatoriuin, circumdavarietatibus virtutum; sterne paviraenta
pigmentis ; niteat mansio tua carbunculis flararaeis, et gemruarum splcndoribus ; et
omnium Chrismatum intrinsecus spirent odoramenta ; affatiru balsami liquor flagrantia
sua cubiculum suum, imbuat ; et abigens inde quicquid tabidum est, quicquid cor-
rupted seminarium ; stabile et perpetuuin- hoc facias gaudiura nostrum, et creationis
tuaj renovationein in dccore ininiarcessibili solides in selenium. Cyprian, de Sp. S3.
VOL. II. D
34 GENERAL PRINCIPLES CONCERNING
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 concern-
ments 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, ac-
cording to the best of our reasons and understandings, with-
out 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 syna-
gogue 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 per-
secution 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 import-
ance as to give countenance unto their wrath. This is the
latent cause which stirs it up, and is oftentimes openly ex-
pressed.
These things at present are charged only as the miscar-
riages of private persons. When they are received in
churches, they are the cause of, and an entrance into, a fatal
defection and apostacy. 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
THE HOLY SPTRIT AND HIS WORK. 35
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 apostacy 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 befel 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 here-
unto God at length brought a total desolation upon the
whole church, and caused the people to be carried into cap-
tivity out of their own land. And hereby it was so far ef-
fected, that upon their return whatever other sins they fell
into, yet they kept themselves from idols and idolatry ; Ezek.
xvi. 62, 63. xxiii. 27. 48. And the reason hereof was, be-
cause 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 Is-
rael, 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 foun-
dation 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. And herein all that are duly
called Christians do agree ; as the church of Israel did in one
d 2
3(5 GENERAL PRINCIPLES CONCERNING
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 sin-
gularly exalted in the church, unto whom they were so in
the dark before that some, none of the worst of them, profes-
sed 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 apostacy 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 idol-
atry 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 re-
corded 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 obe-
dience 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
THE HOLY SPIRIT AND HIS WORK. 37
thought it necessary for myself, and unto the church of God,
that the Scripture should be diligently searched in and con-
cerning this great matter. For none can deny but that the
glory of God, the honour of the gospel, the faith and obe-
dience 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 di-
vine assurance which they had of the holy truths delivered
unto them; ver. 17 — 20. In like manner our Lord Jesus
Christ himself having preached the doctrine of regeneration
unto Nicodemus, he calls it into question as a thing incre-
dible, 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; ver. U —
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 exceed-
ing greatness of his power, which he puts forth in the re-
generation 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 dispensa-
tion 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 ac-
complished in or upon their own souls. And hereon they
have been taught, that the great concernments of theiv
38 GENERAL PRINCIPLES CONCERNING
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 effec-
tual work of the Holy Ghost upon their hearts, that they
' cannot enter into the kingdom of God.' Now these things,
and whatever is spoken in the explication of them, are by
some called in question, if not utterly rejected. Yea, some
look on them as 'cunningly devised fables;' things, that
some not long since invented, and others have propagated
for their advantage. Others say, that what is delivered
concerning them, is hardly, if at all, to be understood by
rational men, being only empty speculations about things
wherein Christian religion is little or not at all concerned.
Whereas, therefore, many, very many, have received these
things as sacred truths, and are 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 ne-
cessity unto them to examine and search the Scripture dili-
gently 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
THE HOLY SPIRIT AND HIS WORK. 39
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 Scrip-
ture, that we may be the more fully confirmed and established
in them. And upon the examination of the whole matter, I
shall leave them to their option as Elijah did of old; if
* Jehovah be God, serve him, and if Baal be God, let him be
worshipped.' If the things which the generality of pro-
fessors 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 ac-
cording 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 consola-
tions they have received by them. But if these things, with
those other, which, in the application of them to the souls
of men, are directly and necessarily deduced, and to be
deduced from them, are all but vain and useless imagina-
tions, it is hig-h time the minds of men were disburdened
of them.
40 GENERA^ PRINCIPLES CONCERNING
THE NAME AND TITLES
OF
THE HOLY SPIRIT.
CHAP. II.
Qf the Name of the Holy Spirit. Various uses of the words nil and
7rvtvfia. TT\~) for the wind or any thing invisible with a sensible agita-
tion. Amos iv. 14. Mistakes of the ancients rectified by Hierom.
nVl 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 re-
moved. Rules concerning the Holy Spirit. The name, Spirit, how pecu-
liar 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 3 11. explaine d. John iv. 3. vindicated.
Before we engage into the consideration of the things them-
selves, concerning which we are to treat, it will be neces-
sary 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, 6 Aoyoc,' the Word,'
and of the third, r6 Trvtvfia, ' 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 in-
tention and meaning, unto humble and diligent inquirers
into it.
It is, then, acknowledged, that the use of the words nn
and 7rv£v/*a 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
THE HOLY SPIRIT AXD HIS WORK. 41
particular places is to be collected and determined from the
subject matter treated of in them, and other especial cir-
cumstances 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 need-
ful for the farther clearing of the whole matter. First, 3 In
general, nn and trvivfxa signify a wind or spirit, that is, any
a Quiavero Spiritus vocabulum multa significat enumerandum est breviter quibus
rebus nomen ejus aptetur : vocatur spiritus et ventus, sicut in Ezechiete ; tertiam
partem disperges in spiritum; hoc est in ventum. Quod si voles secundum histo-
rian) scribere quod scriptum est; in spiritu violento conteres naves Tharcis, non
aliud ibi spiritus quani ventus accipitur : nee non Solomon inter multa hoc quoque
munus a Deo accepit ut sciret violentias spirituum; non aliud in hoc se accepisse
demonstrans, quam scire rapidos ventorum flatus, et quibus causis eorum natura
subsistat. Vocatur et anima spiritus ut in Jacobi epistola. Quomodc corpus tuum
sine spiritu mortuum est ; manifestissime enim spiritus hie nihil aliud nisi anima
nuncupatur. Juxta quam intelligentiam Stephanus animam suam spirituni vocans ;
domine inquit Jesu suscipe spiritum meum. Illud quoque quod in Ecclesiastice dici-
tur, quis scit an spiritus honiinis ascendat sursum, et spiritus jumenti descendat
deorsurn. Considerandum ultimo num et pecudum animce spiritus appellentar.
Dicilur etiam excepta anima, et excepto spiritu sanc'o, spiritus alius quis esse in,
homine de quo Paulus scribit; quis enim scit hominum ea qua? sunt hominis, nisi
spiritus hominis qui in eo est? Sed et in alio loco idem apostolus a nostro spiritu
Spiritum Dei secernens ait, ipse Spiritus testimonium perhibet spiritui nostro ; hoc
significans, quod Spiritus Dei, id est, Spiritus Sanctus testimonium spiritui nostro
prasbeat, quern nunc diximus esse spiritum hominis. Ad Thessalonicenses quoque,
integer, inquit, spiritus vester et anima et corpus. — Appellantur quoque supernse
rationabilesque virtutes, qua? solet Scriptura angelos et fortitudines nominare, voca-
bulo spiritus ; ut ibi, qui facis angelos tuos spiritus ; et alibi, nonne omnes sunt admini-
strators spiritas I Rationales quoque alias creatui as, etde bono in malum sponte proflu-
entes, spiritus passim, et spiritus appellantur immundi ; sicut ibi, cum autem spiritus
immundusexierit ab homine, et in consequentibus; assumit septem alios spiritus nequi-
ores se. Spiritus quoque da?mones in Evangelio appellantur: sed hoc notandum, nun-
quam simpliciter spiritum sed cum aliquo additamento spiritum significari contrarium,
ut spiritus imniundus.et spiritus dasmonis; 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 non
solum corpore sed et mente sanctum esse, id est, non tantum corpore, sed et raotu
cordis interno, ait, ut sitis sancti corpore et spiritu, voluntatem spiritu et corpore
opera significans. Considera alium hoc ipsum in Esaia sonat quod scriptum est ; et
scient qui spiritu errant, intellectum. — Et super omnia vocabulum spiritus, altiorem
et mysticum in scripturis Sanctis significat intellectum ; ut ibi litera occidit, spiritus
autem vivificat. — Haec juxta possibilitatem nostri ingenii,quot res spiritus significet,
attigimus. — Nonnunquam autem spiritus et Dorainus nosier Jesus Christus, id est,
Dei Filius appellatur. Dominus autem spiritus est ut ante diximus : ubi etiam
illud adjunxiinus, spiritus Deus est, non juxta nominis communionem, sed juxta na-
tura; substantiate consortium. — Porro adhac necessario devoluti sunius, 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 contirmavi tonitruura,
etcreavi spiritum, ignorantia multiplicis in hac parte sermonis putaverunt Spiritum
Sanctum ex hoc vocabulo demonstrari ; cum in praesentiarum spiritus nomen ventum
sonet. Ergo ut pra-locuti sumus, quomodo unumquodque dictum sit, consideremus
ne forte per ignorantiam in barathrara decidamus erroris. Didym. de Sp. Sane. lib. 5.
42 GENERAL PRINCIPLES CONCERNING
thing which moves and is not seen. So the air in a violent
agitation, is called nn, Gen. viii. 1. jntfrffy nn D'n^ "Qjn.
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 -nvvufxa is used, John iii. 8. to
•nvtvfia ottov OiXei irvel' ' 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 descrip-
tion of this first signification of the word. It is an agitation
of the air which is unseen. So Psal. i. 4. And in this
sense, sometimes, it signifies a violent and strong wind; that
is, prm nbwz mil, 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, cavn nn^inthe 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 occasura, quum frigidus aera vesper
Temperat. Virg. Geor. in. 336.
' At the going down of the sun when the cold evening tem-
pers the heat of the air.' And some think this to be the
sense of that place, Psal. civ. 4. ' Who maketh his angels
ninn 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 nn, or, this is one
thing denoted by it in the Scripture. So, among many other
places, expressly Amos iv. 13. for, lo, nn N"D1 onn -|Jtt>,
' he that formeth the mountains, and createth the spirit/
that is, ( the wind.' The LXX render this place, arepewv
fipovrnv, kcu Kxt£wv 7rvevfxa, ' who establisheth the thunder,
and createth the spirit/ though some copies read, to. opr\,
'the mountains.' And the next words in the text, TJOl,
in , I^ ilD CDTK^, and ' declareth unto man what is his thought /
they render koli airayyiWwv eig avdpwTrovg tov ^piarbv avrov,
and ' declareth unto men his Christ, or his Anointed, or his
Messiah.' For they took m'ttf no for lirttfD, by inadvertency,
and not for want of points or vowels as some imagine, see-
ing 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
THE HOLY SPIRIT AND HIS WORK. 43
' formans raontes, 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 nn in this place, with the corrupt translations making
mention of Christ in the next words, some who of old denied
the Deity of the Holy Spirit, mightily insisted on it to prove
him a creature, as may be seen in Didymus, Ambrose,
Hierom, Hilarius, and the ancients generally. But the con-
text 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 neces-
sity there is of searching the original text in the interpreta-
tion of the Scriptures ; as it might be evidenced by a thou-
sand other instances. But one we may take from two great
and learned men who were contemporaries in the Latin
church, in their thoughts on this place ; the one is Ambrose,
who interpreting these words in his second book ' de Spiritu
Sancto,' cap. 1. being deceived by the corrupt translation
mentioned, ' annuncians in homines Christum suum,' is
forced to give a very strained exposition of that which in
truth is not in the text, and to relieve himself also with
another corruption in the same place, where ' forming the
mountains,' is rendered by ' establishing the thunder;' and
yet when he hath done all, can scarce free himself of the ob-
jection 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 incarna-
tionis Dominicae mysteria dictum facilius derivabit. Nam
si te movet quia Spiritum dixit, et hoc non putas derivan-
dum ad mysteria assumptionis humanae; persequere scriptu-
ras et invenies optime congruere de Christo, de quo bene
convenit aestimari, quia firmavit tonitrua adventu suo ; vim
videlicet et sonum ccelestium scripturarum ; quarum velut
quodain tonitni mentes nostra redduuturattonitae; et timeic
«
44 GENERAL PRINCIPLES CONCERNING
discamus, et reverentiam caelestibus deferamus oraculis.
Denique, in Evangelio fratres Domini filii tonitru diceban-
tur. Et cum vox Patris facta esset dicentis ad filium, et ho-
norificavi te, et iterum honorificabo, Judaei dicebant toni-
truum factum esse illi.' And hereon, with some observations
to the same purpose, he adds ; ' Ergo tonitrua ad sermones
Domini retulit quorum in omnem terramexivitsonus; Spiri-
tum 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 ap-
pears), 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 Gre-
cians, 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 consult-
ing the original, as he was well able to do, first translated
the words, ' Quia ecce formans montes et creans ventum, et
annuntians homini eloquium suum/ declares the mistake of
the LXX, and the occasion of it: 'Pro montibus qui He-
braice dicuntur DHH, soli LXX fipovrriv, id est, tonitruum
verterunt. Cur autem illi Spiritum et nos dixerimus ventum,
qui Hebraice im vocatur, causa manifesta est. Quodque
sequitur annuncians homini eloquium suum, LXX transtu-
lerent air ay ytWwv dg av^pw-jrovg rbv Xptorov avrov, verbi si-
militudine, et ambiguitate decepti.' So he shews that it is
not lirttfO in the text, but iirttfnD; that is, saith he, 'juxta
Aqujlam bfiiXiav avrov ; Symmachum to ^wvrjjua avrov, juxta
Theodotionem rbv \6yov avrov; juxta quintam Editionem
Trjv aSo^to^mv avrov.'
And as rrffl, whence the word is, signifying both to me-
ditate and to speak, so the word itself intends a conceived
thought to be spoken afterward. And that 1 here is recipro-
cal not relative. And to this purpose is his ensuing exposi-
tion ; 'Qui confirmat montes, ad cujus vocem ceelorum car-
dines et terrae fundamenta quatiuntur. Ipse qui creat Spiri-
tum, quern in hoc loco non Spiritum sanctum, ut Haeretiqi
THE HOLY SPIRIT AND HIS WORK. 45
suspicantur, sed ventum intelligiraus, sive spiritum homi-
nis, annuncians homini eloquiumejus ; qui cogitationum se-
creta cog-noscit.' Hieron. in loc.
Secondly, Because the wind, on the account of its unac-
countable variation, inconstancy, and changes, is esteemed
vain, not to be observed or trusted unto ; whence the wise
man tells us, that ' he which observeth the wind shall not
sow;' Eccles. xi. 4. the word is used metaphorically to sig-
nify vanity, Eccles. v. 16. What profit hath a man that he
hath laboured nr\b for the wind. So Mic. ii. 11. If a man
walk npiZtt rm ' with the wind and falsehood ;' that is, in va-
nity; pretending to a spirit of prophecy and falsehood, vainly,
foolishly, falsely boasting. So Job xv. 2. Should a wise man
utter nnnjn 'knowledge of wind?' vain words with a pretence
of knowledge of wisdom. As he calls them mi nm ' words of
wind,' chap. xvi. 3. So also Jer. v. 13. * And the prophets
shall become nn^> wind ;' or, be vain, foolish, uncertain, and
false, in their predictions. But 7rvfufia is not used thus me-
taphorically in the New Testament.
Thirdly, By a metonymy, also, it signifies any part or quar-
ter, 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
nnn 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 rm bjb to all the winds,' or all parts
of the earth. Hence the four quarters of a thing lying to the
four parts of the world, are called its four winds, mim ymx.
1 Chron. ix. 24. whence are the rlaaapeg cive/uoi, ' 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
determinate sense.
Again, These words are used for any thing that cannot
be seen or touched, be it in itself material and corporeal, or
absolutely spiritual and immaterial ; so the vital breath which
we and other living creatures breathe is called. Every
thing wherein was ED»n rm nn^J ' the breath of the spirit
of life ;' Gen. vii. 22. that vital breath which our lives are
maintained by in respiration. So Psal. cxxxv. 17. Job xix. 17.
which is a thing material or corporeal. But most frequently
4G GENERAL PRINCIPLES CONCERNING
it denotes things purely spiritual and immaterial. As in finite
substances it signifies the rational soul of man ; Psal. xxxi. 5.
' Into thy hands I commend, >rm, that is, my soul ;' they are
the words whereby our Saviour committed his departing
soul into the hands of his Father ; Luke xxiii. 46. to 7rvtu-
fta fxov. So Psal. cxlvi. 4. inn NKD ; his breath, say we, goeth
forth ; he returneth to his earth. It is his soul and its de-
parture from the body that is intended. This is rznN »33 nn
* that spirit of the sons of men that goeth upwards,' when the
spirit of a beast goeth downwards to the earth, or turneth
to corruption; Eccles. iii. 21. see chap. viii. 8. xii. 7.
Hence, fourthly, by a metonymy also, it is taken for the
affections of the mind or soul of man; and that whether they
be good or evil; Gen. xlv. 27. 'The spirit of Jacob revived.'
He began to take heart and be of good courage. Ezek. xiii. 3.
' The prophets that walk EDITH ">nN, after their spirit ;' that is,
their own desires and inclinations, when indeed they had no
vision but spake what they had a mind unto. Numb. 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 fa-
culty, Eccles. vii. 10. Fury, Zech. vi. 8. 'He will cut off the
spirit of princes ;' that is, their pride, insolency, and con-
tempt of others. Uvev/jta 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. 1 Thess. v. 23.
And oft-times is taken for the mind in all its inclinations, in
its whole habitual bent and design. Angels also are called
spirits. Good angels, Psal. 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 ap-
peared before God, Job i. 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 b . And because evil spirits
b Discant (homines) Scripturae sanctee consuetudinem ; nunquam spiritum per-
versum absolute, sed cum additamento aliquo spiritum nuncupari ; sicut ibi, spiritu
fornieationis seducti sunt. Et in Evangelio, cum autem spiritus immundus exitrit
tie homine, et caetera his similia. Hieronym. Comment, in Hnbbak. cap. 2.
THE HOLY SPIRIT AND HIS WORK. 47
are wont to torment the minds and bodies of men, therefore
evil thoughts, disorders of mind, wicked purposes disquiet-
ing 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 notwith-
standing 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 c , as one singular, and every way distinct from
every thing else that is occasionally or constantly signified
or denoted by that word Spirit. And this, not only a mul-
titude 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 per-
son or his operations. And these operations of his being va-
rious, 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 every thing else that on several occasions is signified
by that name. For this is acknowledged by all that acknow-
ledge the Scriptures; yea, it is so by Jews and Mahometans,
c Qui Spiritum negant, et Deum Patrem negant et filium ; quoniam idem estSpi-
ritus Dei, qui Spiritus Christi est. Unum atitem esse Spiritum nemo dubitaverit-
eisi de uno Deo plrriqtte dubitavorulit. Ambros. dc Spirit. Sane. lib. 1. cap. ;>.
48 GENERAL PRINCIPLES CONCERNING
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 Mahometans, who make him an eminent an-
gel, 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 pecu-
liarly applied unto him are to be premised . 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 holi-
ness ; sometimes the Spirit of Christ, or of the Son. The
first absolutely used, denotes his person ; the additions, ex-
press 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 & pure, spiritual, or imma-
terial substance. For neither the Hebrews nor the Greeks can
express such a being in its subsistence, but by im and
irvevfia ; a spirit. Nor is this name, firstly, given unto the
Holy Spirit in allusion unto the wind in its subtilty, agility,
and efficacy d . 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. So it is said of God e , John iv. 24. Tlvev/xa
o Qeog, '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
c "Ovojua alrov <rrnZy.a. ayiov, myivfxa aX-nQtltt; , tsrviufxa rov QtoZ, meZ/xa xvptou, tsniv(xa.
tov narjoj, vrvtZfAO. X£t?-rov ; xai o'vro) xa\ei clvtov h ygapn. MaXXov Si airo iavro xal
imZfjia. ©sou, xa< irviv/xa. to bk tov ©eou. Chrysost. de Adorand. Sp.
<* Crell. Prolegoru.
e Sanctificationis bonitatisque vocabulum, et ad Patrem et ad Filium, et ad Spi-
ritum Sanctum oeque refertur ; sicutipsa quoque appellatio Spiritus. Nam et pater
Spiritus dicitur ut ibi, Spiritus est Deus; Spiritus est Deus et Filius Spiritus, Do-
minus inquit Spiritus ejus : Spiritus autem Sanctus semper Spiritus Sancti appella-
tione censetur ; non quod ex consortio tantum nominis cum Patre ponatur et Filio ;
sed quod una natura unuin possideat et nomen. Didym. de Spirit. Sane. lib. J.
THE HOLY SPIRIT AND HIS WORK. 49
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 na-
ture, 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 f , and
therefore the name Spirit is not, in the first place, character-
istical 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 wher-
ever there is mention of the Holy Spirit, his relation unto
the Father and Son is included therein, for he is the Spirit of
God. And herein there is an allusion to somewhat created,
not as I said to the wind in general, unto whose agility and
invisibility he is compared in his operations, but unto the
breath of man. For as the vital breath of a man hath a con-
tinual emanation from him, and yet is never separated ut-
terly from his person or forsaketh him ; so doth the Spirit
of the Father and the Son proceed from them by a continual
divine emanation, still abiding one with them. For all
these allusions are weak and imperfect wherein substantial
things are compared with accidental, infinite things with
finite, and those that are eternal with those that are tempo-
rary. Hence their disagreement is infinitely more than their
agreement ; yet such allusions doth our weakness need in-
struction from and by. Thus he is* called VD nn ; Psal.
xxxiii. 6. 'The Spirit or breath of the mouth of the Lord;' or
of his nostrils ; as Psal. xviii. 15. wherein there is an emi-
nent 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
f Multa sunt testimonia, quibus hoc evidenter ostenditur, et Patris et Filii ipsum
esse Spiritum, qui in Trinitate dicitur Spiritus Sanctus. Nee ob aliud existimo ip-
sum proprie vocari Spiritum, cum etiam si dc singulis interrogemur, non possimus
nonPatremetFilium Spiritum dicere ; quoniam Spiritus est Deus, id est non Corpus
est Deus sed Spiritus ; hoc proprie vocari oportuit enm.qui non est unus eorum, sed
in quo communitas apparet amborum. August. Tractat. 99. in Johan.
VOL. II. E
50 GENERAL PRINCIPLES CONCERNING
unto his disciples by breathing on them ; John xx. 22. zva-
(pvatiae. And because in our first creation it is said of Adam,
that God CD»n nDtttt VDN3 nD>, ' breathed into his nostrils
the breath of life ;' Gen. ii. 7. He hath the same appellation
with respect unto God ; Psal. xviii. 15. Thus is he called
the Spirit. And because as we observed before, the word
7rvevfia is variously used, Didymus de Spiritu Sancto, lib. 3.
supposeth that the prefixing of the article to doth distinguish
the signification, and confine it to the Holy Ghost in the
New Testament. Oft-times no doubt it doth so, but not al-
ways, as is manifest from John viii. 3. where to is joined with
irvevfia, and yet only signifies the 'wind.' But the subject
treated of, and what is affirmed of him, will sufficiently de-
termine the signification of the word, where he is called ab-
solutely The Spirit. '
Again, He is called by way of eminency the Holy Spirit,
or the Holy Ghost 5 . This is the most usual appellation of
him in the New Testament. And it is derived from the Old ;
Psal. Ii. 1 1 . "|t£Hp nn, The ' Spirit of thy Holiness,' or * thy Holy
Spirit.' Isa. lxiii. 10, 11. i2Hp nn, The 'Spirit of his Holi-
ness,' or « his Holy Spirit.' Hence are wwpn nn and tmpn nn,
'the Holy Spirit,' and ' the Spirit of Holiness,' in common use
among the Jews. In the New Testament he is to TrvEv/xa to
ayiov, ' that Holy Spirit.' And we must inquire the special
reasons of tins 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 sancti-
fieth his people. Levit. xx. 8. ' I am Jehovah who sanctifieth
you.' And God in that work ascribes unto himself the title
of Holy in an especial manner, and as such would have us to
consider him. Levit. xxi. 8. ' I the Lord which sanctifieth
you am holy.' And this may be one reason of the frequent
use of this property with reference unto the Spirit.
But this is not the whole reason of this name and appel-
S 'AvajSsy wvtpa ©£ou xariouca. liti toi/{ avSgctf ayiovs JcogEix, h mevfiia ayiov ovo[/.a£outrtv
el hpo) wpcxfrjTai. Justin Mart.
THE HOLY SPIRIT AND HIS WORK. 51
lation. For where he is first so mentioned he is called the
* Spirit of God's holiness ;' Psal. 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' 1 . As God then absolutely is called
' Holy,' 'the Holy One,' and the 'Holy One of Israel,' being
therein described by that glorious propertyofhis nature where-
by 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 unto thee, glorious in '
holiness ;' so is the Spirit called Holy to denote the holiness
of his nature. And on this account is the opposition made
between him and the unholy, or unclean spirit. Mark iii.
29, 30. ' He that shall blaspheme against the Holy Spirit,
hath never forgiveness. Because they said, He hath an un-
clean spirit.' And herein first his personality is asserted;
fort he 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 ;' 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 Spi-
h hiyiraa roiwv mtZfA-ct ayiov. A'6ra yx? ia-nv »i xupia Kai Ttqim tt^ca-nyo^ia. h ifx^avrixco-
Ttpav ixfvra. Trjv Siavojav, xai 7re;io"ras-a tou ayiov miuy-aroi; rfiv tyiuriv. Chrysost. ub. sup,
e2
52 GENERAL PRINCIPLES CONCERNING
rit to harden and blind obstinate sinners, as well as to sanc-
tify 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. 10 — 12. John xii. 40. Acts xxviii. 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 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 ver. 23. 'The evil spirit from God was upon Saul.'
So chap.xviii. 10. xix. 9. This spirit is called, n]H D'H^N nil,
'an evil spirit of God,' chap. xvi. 15. and absolutely D'n^N nil,
'a spirit of God,' ver. 33. where we have supplied evil in the
translation. But these expressions are to be regulated and
explained by ver. 14. where he is called nirv r~iNQ run nn,
* an evil spirit from the Lord,' that is, appointed and com-
missioned by him, for the punishing and terrifying of Saul.
For as the Spirit of the Lord departed from him, by with-
drawing his assistance and influential operations, whereby
he had wrought in him those gifts and abilities of mind
which fitted him unto the discharge of his kingly office,
upon the first impressions whereof he was turned into
another man from what he was in his private condition ;
1 Sam. 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 appre-
hensions on his imagination. For so it is said an evil spirit
from the Lord innjD, 1 Sam. 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
THE HOLY SPIRIT AND HIS WORK. 53
upon him, for under them it is said, he • prophesied in the
midst of the house;' 1 Sam. xviii. 10. which argues an ex-
traordinary and involuntary effect upon him ; yet principally
he wrought by the excitation and provocation of his personal
distempers moral and natural. For these have in themselves
a great efficacy in cruciating the minds of guilty persons.
So Tacitus observes out of Plato ; Annal. lib. 6. ' Neque
frusta praestantissimus humanas sapientise firmare solitus est,
si recludantur tyrannorum mentes posse aspici laniatus et
ictus ; quando ut corpora verberibus ita seevitia, 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. 9. Where Socrates disputes sundry
things to that purpose. And another Roman historian gives
us a signal instance hereof in Jugurtha, after he had con-
tracted the guilt of many horrible wickednesses 1 .
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 a holy one that in such a case smote Nebuchadnezzar
with a sudden madness and frenzy; Dan. iv. 13, 14.
To return ; as he is called the Holy, so he is the Good
Spirit of God; Psal. cxliii. 10. >3mn nniO inn. ' Thy Spirit
is good, lead me into the land of uprightness.' So ours.
Rather, ' Thy good Spirit shall lead me.' Or, as Junius ;
' Spiritu tuo bono deduc me ;' ' lead me by thy good Spirit/
The Chaldee here adds -|ttnip ; ' the good Spirit of thy holi-
ness;' or ' thy holy good Spirit.' Didymus lib. 2. de Spirit.
Sane, says, that some copies here read to ayiov, a remem-
brance whereof is in the MS. of Tecla, and not elsewhere;
so Nehem. ix. 20. * Thou gavest them nmton inn, that good
Spirit of thine to instruct them.' And he is called so princi-
pally from his nature, which is essentially good ; as there is
• Neque post id locorum Jugurthae dies aut nox ulla quieta fuit ; neque loco ne-
que mortali cuiquam aut tempori satis credere ; civis hostisque juxta metuere: cir-
enmspectare omnia et omni strepitupavescere, alioatquc alio loco saspe contra decus
regium requiescere, interduni sorano excitus amplis animis tunniltuni facere; ita for-
midine quasi vecordia agitari. Bell. Jugur.
54 GENERAL PRINCIPLES CONCERNING
' 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.
Crel. Prolegom. p. 7. distinguished between this good Spirit,
and the Holy Spirit, or the Holy Ghost. For this good
Spirit he would confine unto the Old Testament, making-
it the author or cause of those gifts of wisdom, courage,
prudence, and government, that were granted unto many of
the people of old. So it is said of Bezaliel, ' that he was
filled with the Spirit of God, in wisdom and understanding,
and in knowledge;' Exod. xxxi. 3. So xxxv. 31. that is,
saith he, with this ' good Spirit of God.' So also it is pre-
tended in all those places where the Spirit of God is said
to come on men to enable them unto some great and extra-
ordinary work ; as Judg. iii. 10. But this is plainly to con-
tradict the apostle, who tells us, that there are indeed various
operations, but one Spirit ; and that the one and self-same
Spirit worketh all these things as he pleaseth. And if from
every different or distinct effect of the Spirit of God, we
must multiply spirits, and assign every one of them to a
distinct spirit, no man will know what to make of the Spirit
of God at last k . Probably, we shall have so many feigned
spirits, as to lose the only true one; As to this particular
instance, David prays that God would ' lead him by his
good Spirit;' Psal. 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 ; Psal. 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, 1 Epist.
i. 21. ' The 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. CD'nVN nn, ' the Spirit of God, moved on the face of
k Nemo suspicetur alium Spiritum Sanctum fuisse in Sanctis, nimirum ante ad-
ventum domini, et alium in apostolis cseterisque discipulis, et quasi noinina in dif-
ferentibus esse substantiis; possumus quidem testimonia de divinis Uteris exhibere,
quia idem Spiritus et hi apostolis et in prophetis fuerit. Paulus in epistola quani ad
Hebrseos scribit, dePsalmorum volumine testimonium proferens, a Spiritu Sancto id
dictum esse eommemorat. Didym. de Spirit. Sanct. lib. 1.
THE HOLY SPIRIT AND HIS WORK. 55
the waters.' And I doubt not but that the name DTT^N ' Elo-
him,' 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 asElohim
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 viroaraTiKuyg, 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 frojn 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 7rv£ujua tov Qeov, ' the Spirit of God,' but
irvevfxa to Ik tov 0eov, ' the Spirit that is of God,' which pro-
ceedeth from him as a distinct person 1 . 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 sup-
position, he is also called, secondly, The Spirit of God
StaKjOirtKwe, 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 con-
sidered. But these appellations of him have their foun-
dation in his eternal relation unto the Father before-men-
tioned.
On the same account, originally, he is also called the
Spirit of the Son. ' God hath sent forth the Spirit of the Son
1 "iva juwote tticous-avTSC %jue~; •mvJfji.aStto'v, vofAiVttJjUEv 51 olntiorira \tye<r§at intZfjia
Qeov, tlffayti h ypa<f>»t to tnvivfAo. to ayuv, xa\ wgoirTiSflCi tS ©e£, to ex ©eou. *AXXo Se to
tov ©eou, xa.i <xXAo to ix ©eou. ©eou fx.h yag otjavo? x-ttt yn ii; ntp avrS «rE"arci»^tEva. 'Ex
©eou Se ovlh Xe>et«i, ei fxh o Ix rr; oinat sVti. Chrysost. de Sp. Sanct.
56 GENERAL PRINCIPLES CONCERNING
into your hearts;' Gal. iv. 6. And the Spirit of Christ: ' what
time the Spirit of Christ that was in them did signify ;'
1 Pet. i. 11. So Rom. viii. 9. f 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 m .' 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 ;
f if so be that the Spirit of God dwell in you.' And this
Spirit of Christ, ver. 11. is said to be the f Spirit of him that
raised up Jesus from the dead.' Look then in what sense
he is said to be the Spirit of God, that is, of the Father, in
the same he is said to be the Spirit of the Son. And this
is because he proceedeth from the Son also. And for no
other reason can he be so called, at least not without the
original and formal reason of that appellation. Secondarily,
I confess he is called the Spirit of Christ, because promised
by him, sent by him, and that to make effectual and accom-
plish 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 dis-
pensation 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 shew. And if from hence he may
be said to be the Spirit of Christ, without respect unto his
proceeding from him as the Son of God, then he may be also
said to be the Spirit of every believer who hath received
the unction, or are anointed with his gifts and graces. For
although believers are so as to measure and degree unspeak-
ably beneath what Christ was, who received not the Spirit
by measure; yet as he is the head, and they are the mem-
m E"7T£g tsmZfAO. QeoZ oike? Iv fyxiv. "ife wnZfjca OeoZ. Ei$s tij <mttvfji.a. X^ittoZ ovk
f/ii. Kat fX.IV E^Sv E17TE1V, El 5e Tlf TTVEUjUtt ©EOU OVX. Ij£EI, aXX' ElTTE ItnZ/xa XpicTTOU. ElTTS
©sou tsviv/xa, x,ai t-rthyayi to •miZf/.a. rov Xgicrou. Ei Se tij 'sjviv/j.a. XpicnoZ olx. eyei,
ootoj ovk 'iartv outou ; aXXa toDto E17TEV, "va $£t£>} oV« h wveZ/xa, xai fo-ov eVtiv liTrEiv
ifmZfj.0. S(oZ, *al 7mZfj.11. x^a-roZ. Chrysost. de Sp. Sanct.
THE HOLY SPIRIT AND HIS WORK. 57
bers 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 distin-
guished 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, ver 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, origi-
nally and formally, but as he is the Spirit of God; that is, as
Christ is God also. On this supposition, I grant as before,
that he may consequentially be called the Spirit of Christ,
because promised and sent by him, because doing his
work, and communicating his grace, image, and likeness, to
the elect.
And this is yet more plain ; 1 Pet. i. 10, 11. ' Of which
salvation the prophets have inquired and searched dili-
gently, 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 Epist. 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.
58 GENERAL PRINCIPLES CONCERNING
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 prophe-
sying. 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 re-
spect 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 in-
tended, 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 concern-
ing 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 speak by him, treated wholly of God, the things and
the will of God? This they will not say, for they acknow-
ledge 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 pro-
phets be called the Spirit of Christ, only because he did before-
hand declare the things of Christ, that is, his ' suffering and
the glory that did ensue ;' and that be the sole reason of that
denomination, then the sense or importance of the words is
THE HOLY SPIRIT AND HIS WORK. 59
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. f Every spirit that con-
fesseth not that Jesus Christ is come in the flesh is not of
God ; and this is that of antichrist whereof you have heard
that it should come, and even now already is it in the
world.' For say some the spirit of antichrist is said to be
in the world, when antichrist was not as yet come. But the
spirit here intended, is not called the spirit of antichrist,
because it declared and foretold the things of antichrist
before his coming; on which account alone they allow the
Spirit of God in the prophets of old to be called the Spirit
of Christ. They have therefore no countenance from this
place, which fails them in the principal thing they would
prove by it. Again, supposing those words, ' whereof you
have heard that it should come and is now in the world,' are
to be interpreted of the spirit mentioned and not of anti-
christ 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 ex-
pressions. 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 doctrines ; 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
60 GENERAL PRINCIPLES CONCERNING, &C.
no countenance to be taken from these words, unto the per-
verting 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.
DIVINE NATURE
AND
PERSONALITY OF THE HOLY SPIRIT
PROVED AND VINDICATED.
CHAP. III.
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 persons. Therefore the Holy Spirit a divine
distinct person. Double opposition to the Holy Spirit. By some his per-
sonality granted, and his Deity denied. His personality denied by the
Socinians. Proved against them. The open vanity of their pretences.
Matt, xxviii. 19. pleaded. Appearances 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 ; ac-
cording to that holy maxim of our blessed Saviour; ' if you
know these things, happy are ye if you do them.' To this
end the ensuing principles are to be observed.
1 . The nature and being of God, is the foundation of all
true religion, and holy religious tvorship in the world. The
great end for which we were made, for which we were
62 DIVINE NATURE AND PERSONALITY OF THE
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-subsist-
ing, 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 wor-
shipped with divine and religious worship, hence are we in
our hearts, minds, and souls, to admire, adore, and love him;
his praises are we to celebrate; him to trust and fear; and so
to resign 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 excel-
lences 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. Believ-
ing that God thus is, and that he is a rewarder of them that
seek him, is the ground of all coming unto God in his wor-
ship; 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 do not glorify him as
God;' Rom. i. 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 pro-
claims his name and describes his eternal excellences, and
that either absolutely or in comparision with other things.
HOLY SPIRIT PROVED AND VINDICATED. 63
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 comprehend-
ing in it all infinitely divine perfections, is the formal rea-
son of our worship; but this worship is to be directed,
guided, regulated, by the revelation he makes of that being,
and of those excellences unto us. This 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 applica-
tion 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 glo-
rified 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 import-
ance. 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.
64 DIVINE NATURE AND PERSONALITY OF THE
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 sup-
position 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,
the Son, and the Holy Ghost;' Matt, xxviii. 19. This
is the foundation of our doing all the things that Christ
commands us, as ver. 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 sub-
sistence, 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 know-
ledge and love of the other. John iii. 35. ' The Father
loveth the Son, and hath given all things into his hand.'
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 ex-
pressed at large, Prov. viii. 22. which place I have opened
and vindicated elsewhere. And they are absolute, infinite,
natural, and necessary, unto the being and blessedness of
God. So the Spirit is the mutual love of the Father and
the Son, knowing them as he is known, and ' searching the
deep things of God.' And in these mutual internal eternal
HOLY SPIRIT PROVED AND VINDICATED. 05
actings of themselves, consists much of the infinite blessed-
ness 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 con-
descended to take our nature upon him, and to be the medi-
ator 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 bless-
edness. (2.) There are especial acts, ad extra, towards the
creatures*. This the whole Scripture testifieth unto, so that
it is altogether needless to confirm it with particular in-
stances. 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, ««-
telligent, 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 in-
quire who, and what, that one and self-same Spirit is; seeing
on him and his will all these things do depend. And we do
a In bac divini magisterii schola, Pater est qui docet et instruit ; Filius qui arcana
Dei nobis revelat et apperit, Spiritus Sanctus qui nos replet etimbuit. A Patre po-
tentiam, a Filio sapientiam.a Spiritu Sancto accipimus innocentiara; Pater eligit, Fi-
lius diligit, Spiritus Sanctus conjungit et unit. Cyprian, de Baptismo Christi.
VOL. II. F
66 DIVINE NATURE AND PERSONALITY OF THE
know likewise, that if men prevail in the opposition they make
unto his person, it is to no great purpose to concern our-
selves in his operations. For the foundation of any 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 Mahometans ; 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 any one can fall into in
spiritual things. Wherefore, the Socinians, the present
great enemies of the doctrine of the Holy Trinity, and who
would be thought to go soberly about the work of destroy-
ing the church of God, do utterly reject this plea and pre-
tence. 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 b . I do not design here professedly to
contend with them about all the concernments of this dif-
ference; for there is nothing of importance in all their pre-
b Htec autem omnia operatur unus atque idem Spiritus, dividens singulis prout
vult ; unde discentes operatriceni et ut ita dicam distributricem naturam Spiritus
Sancti ; non abducamur ab his qui dicunt, operationem et non substanliam Dei esse
Spiriluuj Sanctum. Et ex aliis quoque plurimis locis subsistens natura demonstratur
Spiritus Sancti. Didym. de Spirit. Sanct. lib. 2.
HOLY SPIRIT PROVED AND VINDICATED. 67
fences 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 re-
turn the show of an answer unto; for what is it that the
serpentine wits of men will not pretend an answer unto, for
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 doth not unto all unprejudiced
persons evince the truth and reality of the divine personality
of the Holy Ghost, it must certainly convince all men, that
nothing which is taught or delivered in the Scripture can
possibly be understood.
One consideration which hath in part been before pro-
posed 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 c 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 pro-
perties, 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 per-
son, he is a person, and him are we taught to believe so to be.
So know we the Father to be a person, as also the Son.
For our 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
c 'ETTElS^TTEp TO 5o>£0U|UEV0V TO WnZfJta TO aj/lOV £S"TI XaXiiTCti Kat TO SipOV 0fJ.0O\IV[A.ti)q rSi
Xctfig-fxaTi. Cbrysost.
Nee existimare dcbemus Spiritual Sanctum secundum substantias esse divisum
quia niultitudo bonorum dicatur — impassibilis enim et indivisibilis atque imniutabilis
est, sed juxta differentes efficientias et intellcctus multis bonorum vocabulis nuncu-
patur; quia participes suos, non juxta unam eandemque virlutem communione soi
donet. Quippe cum ad utilitatem iiniuscujusque aptus sit. Didym. lib. 1.
F 2
68 DIVINE NATURE AND PERSONALITY OF THE
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
maybe 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 per-
son, but only the power of God ? Will this render those ex-
pressions 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 ac-
knowledge 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, there-
fore, 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 sub-
sistents 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. But
every one presently apprehends that this expression is figu-
rative; the abstract being put for the concrete, by a meta-
lepsis; 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 act-
ings ; but who doth not see and grant that a metonymy, is and
HOLY SPIRIT PROVED AND VINDICATED. 69
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 prosopopeia. Now
concerning these things there is no danger of mistake. The
light of reason and their own nature therein, do give us a
sufficient understanding; of them. And such figurative ex-
pressions 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 descrip-
tion 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 any where 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; suppos-
ing you gave him that credit which honesty, wisdom, and so-
briety, 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 ima-
gine ? 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 inten-
tion. For it was not a man or any person that he intended,
but it w r as 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 benis;-
nity ; he described these things figuratively unto you, under
70 DIVINE NATURE AND PERSONALITY OF THE
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 noto-
rious trifler, and designed your ruin if you were to order any
of your occasions according to his reports ; or that your lat-
ter informer, whom you have just reason to suspect of false-
hood 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 accord-
ing 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, con-
ceive any otherwise of this Spirit, but as of a holy, wise, in-
telligent, person. Now, whilst we are under the power of
these apprehensions, there come unto us some men, Soci-
nians 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 con-
cerning the Holy Spirit is indeed true ; but that in and by
all the expressions which it useth concerning him, it intend-
eth 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 for-
saken 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 con-
HOLY SPIRIT PROVED AND VINDICATED. 71
cernments 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 the Son, and the Holy Ghost.' This is
the foundation we lay of all our obedience and profession
which are to be regulated by this initial 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 di-
vine but a creature, then here is openly the same honour as-
signed unto him who is no more, as unto God himself. This
elsewhere the Scripture declares to be idolatry to be de-
tested ; Gal. i. 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 TeparoXoyovat,
speak things portentous and unintelligible, what sense can
any man apprehend in the words ?
Besides, whatever is ascribed unto the other persons, ei-
ther with respect unto themselves or our duty towards them, is
equally ascribed unto the Holy Ghost. For whatsoever is in-
tended by the name of the Father and the Son, he is equally
with them concerned therein. It is not the name Father,
and the name Son, but the name of God, that is of them
both, that is intended. It is a name common to them all,
and distinctly applied unto them all ; but they have not in
this sense distinct or divers names. And by the name of
God, either his being or his authority is signified ; for other
intention of it none have been able to invent. Take the
72 DIVINE NATURE AND PERSONALITY OF 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. Ephes. 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 : Schlicting.
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, are ascribed unto him, that we argue.
Again, We are said to be baptized, etc to ovofxa, ' 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, d 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 engage-
ment of ourselves unto God which constitutes our Chris-
tianity. 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 any one who is
not God as the Father is, who is not a person as he is also
d Baptizate gentes in nomine Patris et Filii et Spiritus Sancti. In nomine dixit,
non in nominibus. Non ergo aliud noraen Patris, aliud nomen Filii, aliud nomcn
Spiritus Sancti, quam unus Deus. Ambros. de Sp. Sanct. lib. 1. cap, 4.
HOLY SPIRIT PROVED AND VINDICATED. 73
and the Son likewise, is joined with them for the ends and
in the manner mentioned, without the least note of differ-
ence as to Deity or personality, is a strange fondness, de-
structive of all religion, and leading; the minds of men to-
wards 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 withal at Ephesus, Acts xix. 3.
are said to be baptized elg to Iwavvov (iairnafxa, 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 tig Mwuo-jjv ' 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 cere-
monies 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,
Iv tidtt awfiaTtKio ' 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, tice to Trvtv/jia tov
Oeov KOTa|3a7vov wcru TrepicrTspav kol Ipypfiivov Itt avrov. He
' saw the Spirit of God descending like a dove, and lighting
74 DIVINE NATURE AND PERSONALITY OF THE
(or rather coming) upon him.' He, that is John the Baptist,
not Christ himself. The relative avrog, 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 de-
scends. Or they may respect the manner of his appearance ;
he appeared like a dove descending. And this sense is de-
termined 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 re-
presented to be. And the text will not bear any such ap-
prehension, though it was entertained by some of the an-
cients. For it is evident that this shape of a dove came out
of heaven. He saw the ' heavens opened and the dove de-
scending,' that is, out of heaven, which was opened to make
way, as it were, for him. Moreover, the expression of the
opening of the heavens is not used but with respect unto
some appearance or manifestation of God himself. And so,
or (which is the same) the bowing of the heavens, is often
used; Psal. cxliv. 5. Isa. Ixiv. 1. 'Bow thy heavens, O
Lord, and come down;' 2 Sam. xxii. 10. Ezek. i. 1. The
* heavens were opened, and I saw the visions of God ;' so
Acts vii. 56. God used not this sign but in some manifes-
tation 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 tiSog
crcofxaTiKov, ' a bodily shape,' and that TrepiafTepag, of a dove.
As then at the beginning of the old creation, the Spirit
of God, nsmo -' 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
HOLY SPIRIT PROVED AND VINDICATED. 75
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 com-
prised 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, tyi nnm nmD wi r-nrro K2H>pn xnni
nsm N'O *7V rrtDitf N*m \Wn * 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.
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 peacemaker; Ephes. ii. 49, 50. 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 ;
Matt. x. 16. Hence is that direction, * Be harmless as doves/
So also the sharpness of its sight or eyes, as Cant. i. 16.
iv. 1. is fixed on, to represent a quick and discerning under-
standing, such as was in Christ from the resting of the Spirit
upon him; Isa. xi. 3.
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 fea-
thers, colours, or the like. This also rendered the appear-
ance 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
mrv yw% Gen. iv. 4. 'the Lord had respect to the offering
of Abel ;' by ivarvpicrev 6 Qebg, * God fired the offering of
76 DIVINE NATURE AND PERSONALITY OF THE
Abel ;' sent down fire that kindled his sacrifice as a token of
his acceptance. However, it is certain that at the first erec-
tion of the altar in the wilderness, upon the first sacrifices,
fire came out from before the Lord, and consumed on the
altar the burnt-offering and the fat ; which when all the peo-
ple 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. So was it also upon the dedication of the altar in the
temple of Solomon. ' Fire came down from heaven and con-
sumed the burnt-offering;' 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 kin-
dled in the heart of the offerer by the Holy Ghost, repre-
sented 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 there-
fore 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, to-
gether with that wisdom and utterance, which he furnished
them withal for the publication of the gospel. And thus also
the Lord Christ is said to baptize ' with the Holy Ghost and
with fire;' Matt. iii. 11. Not two things are intended, but
the latter words ' and with fire' are added l^ynTtKwg, and the
expression is iv Sta Svoiv ; 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 after-
ward, when the apostles received the Holy Ghost with a vi-
sible pledge of fiery tongues ; so there seems to be a retro-
HOLY SPIRIT PROVED AND VINDICATED. 77
spect by way of allusion unto what is recorded, Isa. vi. 6, 7.
For a living or ' fiery coal from the altar/ where the fire re-
presented the Holy Ghost or his work' and grace, having
touched the lips of his prophet, his sin was taken away both
as to the o-uilt and filth of it. And this is the work of the
Holy Ghost ; who not only sanctifieth us, but by ingenera-
ting 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 the spirit of burning.' He is com-
pared both to fire and water, with respect unto the same
cleansing virtue in both. So also Mai. iii. 2. Hence as this
is expressed, ' by the Holy Ghost and fire' m two evangelists,
Matt. iii. 11. Luke iii. 16. so in the other two there is men-
tion only of the Holy Ghost ; Mark viii. 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 his own, doth mani-
fest 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 sub-
stantial figure or resemblance made, but what is monstrous.
It is excepted by our adversaries, (Crell. de Natur. Spirit.
Sanct.) that a dove is no person, because not endued with an
understanding which is essentially required unto the consti-
tution 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 sub-
stance ; 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 mani-
78 DIVINE NATURE AND PERSONALITY OF THE
fest 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 import-
ance 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 ; Exod. 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 him-
self 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 rea-
son 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 parti-
cularly and distinctly ascribed unto him.
First, Understanding or wisdom, which is the first insepa-
rable 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, even the deep things of God.'
What Spirit it is that is intended is declared expressly,
ver. 12. * For we have not received to irvivfia tov koct/jlov
the spirit of the world,' are not acted by the evil spirit, liXXa
~b TTvcv/jLa to k Oeov, ' but that Spirit which is of God ;' a
signal description of the Holy Ghost. So he is called 'his
Spirit/ ver. 10. God hath revealed these things unto us by
HOLY SPIRIT PROVED AND VINDICATED. 79
his Spirit. Now to search is an act of understanding. And
the Spirit is said to search, because he knoweth; ver. 11.
' No man knoweth the things of a man save the spirit of a
man :' which is intimate unto all its own thoughts and coun-
sels. So the ' things of God knoweth no man but the Spi-
rit of God ;' and by him are they revealed unto us, for by him
we know the things ' that are freely given us of God ;' ver. 12.
These things cannot be spoken of any but a person endued
with understanding. And he thus * searcheth ra fiaSt) tov
Qeov 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,
irmsnb "ipn \>X, Isa. xl. 28. ' There is no end,' measure, or
investigation, ' of his understanding/ Psal. cxlvii.5. There is
'no number of his understanding ;' it is endless, boundless,
infinite. It is excepted (Schilicting. de Trinitat. p. 605.)
that the ' Spirit is not here taken for the Spirit himself, nor
doth the apostle express what the Spirit himself doth, but
what by the assistance of the Holy Ghost men are enabled
to do.' By that believers are helped to search into the deep
counsels of God. But as this exception is directly against
the words of the text, so the context will by no means admit
of it. For the apostle giveth an account how the wisdom,
counsels, and deep things of God, which the world could
not understand, were now preached and declared unto the
church. God, saith he, hath ' revealed them unto us by the
Spirit.' But how cometh the Spirit himself, the author of
these revelations, to be acquainted with these things ? This
he hath from his own nature, whereby he knoweth or search-
eth all things, even the deep things of God. It is therefore
the revelation made by the Spirit unto the apostles and pen-
men of the Scripture of the New Testament, who were ' act-
ed by the Holy Ghost' in like manner as were the holy men
of old, 1 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 treat-
eth in these words. But who is this Spirit? The same apo-
stle 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?' ver. 34. And yet this- Spirit is said 'to
80 DIVINE NATURE AND PERSONALITY OF THE
search all things, even the deep things of God ;' such as to
all creatures are absolutely unsearchable and past finding
out. This then is the Spirit of God himself, who is God
also. For so it is in the prophet from whence these words
are taken. Who hath ' directed the Spirit of the Lord, or
being his counsellor hath taught him?' Isa. 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,' ver. 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 under-
standing 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,' (Good. 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;' Psal. cxxxix. 23. And be is often said to
* search the hearts of men,' whereby his infinite wisdom is
intimated, whereunto all things are open and naked. So
is the Spirit said to ' search the deep things of God,' be-
cause 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 Fa-
ther, so are they spoken of him in reference unto the Spirit.
Rom. viii. 27. He ' that searcheth the hearts knoweth the
mind of the Spirit.' Add hereunto that this Spirit is the au-
thor of wisdom and understanding in and unto others ; and
therefore he must have them in himself, and that not vir-
tually or casually only, but formally also. 1 Cor. xii. 8.
Wisdom and knowledge are reckoned among the gifts be-
stowed by him. For those of faith and tongues it is enough
HOLY SPIRIT PROVED AXD VINDICATED. SI
that they are in him virtually. But wisdom and understand-
ing, they cannot be given by any but he that is wise and
understandeth what he doth. And hence is he called ex-
pressly a ' Spirit of wisdom and understanding, of counsel
and knowledge ;' Isa. xi. 3. I might confirm this by other
testimonies, where other effects of understanding are as-
cribed 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 oitov %i\u ' 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 aveviriv^vvog, 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 as-
cribe 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, ottov
av bpfirj tov zvSvvovtoq fio{i\r}Tai, in which the act of willing
is ascribed to the oppj, the impetus or inclination of the
governor : which yet hath not a will. But the opjiri in that
place is not the 7r/oorrr} icivrjdte of the philosophers ; the mo~
tus 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, 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. tf All these things worketh that one
and self-same Spirit, dividing unto every man as he will.' He
had before asserted that he was the author and donor of all
the spiritual gifts which he had been discoursing about;
ver. 4 — 6. These gifts he declares to be various, as he ma-
nifests in nine instances, and all variously disposed of by
him; ver. 8 — 10. If now it be inquired what is the rule of
vol. n. G
82 DIVINE NATURE AND PERSONALITY OF THE
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
(Schlictling. p. 610.) that the Holy Ghost is here introduced
as a person by a prosopopeia ; that the distribution of the
gifts mentioned, is ascribed unto him by a metaphor; and
by the same or another metaphor, he is said to have a will,
or to act as he will. But is it not evident that if this course
of interpreting, or rather of perverting, Scripture may be al-
lowed, 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
one as he will.' And for the confirmation of his Deity, though
that be out of question on the supposition of his personality,
I shall only add from this place, that he who hath the sove-
reign 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 any one is able to act according to the
guidance of his understanding, and the determinations of his
will, declares him to be a person. It is not the mere as-
cription 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 them
that are sanctified;' if that place intend the word written or
preached, whereinto I have made inquiry elsewhere. For
these things are clearly interpreted in other places. The
word is said to be ' able,' yea, to be the ' power of God unto
HOLY SPIRIT PROVED AND VINDICATED. 83
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 any one,
and that declared to be put forth and exercised by the un-
derstanding, and according to the will of him to whom it is
so ascribed, it doth undeniably prove him to be a divine per-
son. 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, (Schlicting. pp. 6KJ — 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 >vnn **W nDlMl 'JDitfy bx mi. 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 r\&y and ny>; he made, he
formed: and secondly, the infusion of a living or quicken-
ing soul into him, called ED»rr nDM, or 'the breath of life.'
Both these are here distinctly mentioned : the first ascribed
to the Spirit of God, the other to his breath ; that is ' the
same Spirit considered in a peculiar way of operation in the
infusion of the rational soul. Such is the sense of those
figurative and enigmatical words ; * God breathed into man
the breath of life ;' that is, by his Spirit he effected a princi-
ple of life in him, as we shall see afterward.
Isa. xi. 2. As he is called a Spirit of wisdom and under-
standing, so is he also of might or power; and although it
may be granted that the things there mentioned are rather
effects of his operations than adjuncts of his nature ; yet he
who effecteth wisdom and power in others, must first have
them himself. To this purpose also is that demand, Micah
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
g 2
84 DIVINE NATURE AND PERSONALITY OF THE
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, Ephes. 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 con-
gruity 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 con-
tains 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 uni-
form constant assignation of them all unto him in the Scrip-
tures, which renders it irrefragable. For the things them-
selves 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 you 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
brino- all things to remembrance.' 1 John ii. 27. ' He is the
unction 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
HOLY SPIRIT PROVED AND VINDICATED. 85
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 spi-
ritual advantage. And those who pretend to be teachers of
others, and yet despise his teaching assistance, will one day
find that they undertook a work which was none of theirs.
But as unto our use of this assertion it is excepted, that the
apostle affirms, that nature also teacheth us ; 1 Cor. xi. 14.
' Doth not even nature itself teach you V now nature is not
a person. This is the way and manner of them with whom
we have to do. If any word in a testimony produced by us
have been any where used metaphorically, though it be ne-
ver 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 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, pro-
ceed, and act, according to the principles, dictates, and incli-
nations of it. Every one 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;
Furtunam ex aliis.
For virtue and industry are to be learned properly ; but for-
tune, 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
66 DIVINE NATURE AND PERSONALITY OF THE
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. .If he be not so, the in-
tention 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; ver. 17. One
whom the Father would send, and who would come accord-
ingly ; and that to teach them, to lead and guide them, and
to bring things to their remembrance ; ver. 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, righteousness, and judgment;' chap. xvi. 7, 8. and
abide with his disciples to supply his own bodily absence.
So is he said to speak, guide, teach, hear, to receive of Christ
and to shew it unto others ; ver. 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 acknow-
lege him to be a divine person. And it is a confidence
swelling above all bounds of modesty, to suppose that, be-
cause one or other of these things are or may be metaphor-
ically 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 de-
bijrned the instruction of them as above declared. Of the
HOLY SPIRIT PROVED AND VINDICATED. 87
same nature is that which we discoursed before concerning
his searching of all things, from 1 Cor. ii. 11. which as it
proves him to be an understanding agent, so it undeniably
denotes a personal action. Such also are the things men-
tined, Rom. viii. 15, 16. 26. He helpeth our infirmities,
he maketh intercession for us, he himself beareth witness
with our spirits ; the particular meaning of all which ex-
pressions shall be afterward inquired into. Here the only
refuge of our adversaries is to cry up a prosopopeia,
(Schlicting. p. 627.) But how do they prove it? Only by
saying that these things belong properly to a person which
the Spirit is not: now this is nothing but to set up their
own false hypothesis against our arguments, and not being
able to contend with the premises to deny the conclusion.
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 where-
unto I have called them. So they, being sent forth by the
Holy Ghost, departed.' The other is Acts 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 doc-
trinally 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, acpopiaare fxot, not • separate me/ as in our transla-
tion, making the Spirit only the author of the command,
but ' separate unto me ;' which proposeth him also as the ob-
ject of the duty required, and the person whose work was
to be attended. Who, or what then, is intended by that
pronoun 'ir?. ! ' Some person is directed unto, and signified,
thereby. Kor can any instance be given where it is so
much as figuratively used, unless it be in a professed para-
ble. 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
88 DIVINE NATURE AND PERSONALITY OF THE
which the wit and diligence of our adversaries can invent
is, that these words are ascribed unto the Holy Ghost, be-
cause 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 third verse confirms this application
of the word, ' to the work whereunto I have called them.'
This confessedly is the Holy Ghost. Now to call men to
the ministry is a free act of authority, choice, and wisdom,
which are properties of a person and none other. Nor is
either the Father or the Son in the Scripture, introduced
more directly clothed with personal properties than the Holy
Ghost is in these places. And the whole is confirmed,
ver. 4. And ' they, being sent forth by the Holy Ghost, de-
parted.' 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; chap. 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
those 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
HOLY SPIRIT PROVED AND VINDICATED. 89
inspired, or called, that the apostle intends, but the ordi-
nary 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 concern-
ment 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 pur-
pose, 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 : ' You agree 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 pos-
sibly be so but he that hath an understanding to consider
what is proposed unto him, and a will to determine upon
the proposals made. So Satan tempted our first parents ;
so men are tempted by their own lusts ; so are we said to
tempt God when we provoke him by our unbelief, or when
we unwarrantably make experiments of his power. So did
they ' tempt the Holy Ghost,' who sinfully ventured on his
omniscience, as if he would not, or could not, discover their
sin ; or on his holiness, that he would patronise their deceit.
In like manner Ananias is said to ' lie to the Holy Ghost;'
ver. 3. And none is capable of lying unto any other but
such an one as is capable of hearing and receiving a testi-
mony. 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
90 DIVINE NATURE AND PERSONALITY OF THE
that he is declared to be one that is also divine. For so
the apostle Peter declares in the exposition of the words,
ver. 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 be 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 imperfec-
tions 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 provo-
tions ; 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 hu-
man 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 evi-
dent in that discourse of our Saviour, Matt. xii. 24. The
Pharisees said, * He doth not cast out devils but by Beel-
zebub the prince of devils.' Ver. 28. ' If I cast out devils
by the Spirit of God, then the kingdom of God is come
unto you.' Ver. 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 for-
given unto men : and whosoever speaketh a word against
the Son of man, it shall be forgiven him ; but whosoever
HOLY SPIRIT PROVED AND VINDICATED. 91
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 re-
spect 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 dis-
tinctly 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 in- .
tended, 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 in-
struction 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 blas-
phemed, 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 con-
firmed 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 Fa-
92 DIVINE NATURE AND PERSONALITY OF THE
ther 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 as-
cribed 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 ex-
pressly unto hisDeity 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,
ver. 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 ex-
pressed in both places ; and, therefore, the Holy Ghost is
God. The word for lying is the same in both places, \pev-
Sojmiq, only it is used in a various construction : ver. 3. it
hath the accusative case joined unto it; ipaixraaSai at to irvwfia
to ayiov ; that ' thou shouldest deceive,' or think to deceive,
or attempt to deceive, the Holy Ghost : How ? by lying unto
him, in making a profession in the church wherein he pre-
sides of that which is false. This is explained, ver. 4. by
hptvahy rw 9ew, ' thou hast lied unto God;' the nature of his
sin being principally intended in the first place, and the ob-
ject in the latter. Wherefore, in the progress of his dis-
course, the apostle calls the same sin, a ' tempting of the
Spirit of the Lord;' ver. 9. It was the Spirit of the Lord,
that he lied unto, when he lied unto God. These three ex-
pressions, ' 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 imme-
HOLY SPIRIT PROVED AND VINDICATED. 93
diately, both Christ and the Spirit were sinned against in
their pvvn persons. He is God 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, awb Kvptov irvtvfxaToq, ' 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 open-
ing 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 in-
stance in one or two particulars; Lev. xxvi. 11, 12. ' I will,'
saith God, ' set my tabernacle amongst you; and I will
walk among you, and will be your God, and ye shall be my
people.' The accomplishment of this promise, the apostle
declares, 2 Cor. vi. 16. 'Ye are the temple of the living
God, as God hath said, I will dwell in them, and walk
amongst them, and I will be their God, and they shall be my
people.' How, and by whom is this done? 1 Cor. iii. 16,
17. ' Know you not, that ye are the temple of God, and that
the Spirit of God dwelleth in you? If any man defile the
temple of God, him will God destroy, for the temple of God
is holy, which ye are.' If it were then God, who of old,
promised to dwell in his people, and to make them his tem-
ple 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 Jeho-
vah 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,' Psal. 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
94 DIVINE NATURE AND PERSONALITY OF THE
' eternal Spirit.' Immensity ; Psal. cxxxix. 7. ' Whither
shall I flee from thy Spirit.' Omnipotency ; Mic. ii. 8. ' The
Spirit of the Lord is not straitened;' compared with Isa. xl.
28. * The power of the Spirit of God ;' Rom. xv. 19. Pre-
science; Acts i. 16. ' This Scripture must be fulfilled, which
the Holy Ghost by the mouth of David spake before con-
cerning Judas.' Omniscience ; 1 Cor. ii. 10, 11. * The Spirit
searcheth all things, even the deep things of God.' Sove-
reign authority over the church ; Acts xiii. 3. 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 ivho he is, con-
cerning 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. v 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 ope-
rations in and towards the church, is reckoned up in order
before the Son, Jesus Christ. And so in Paul's euctical con-
clusion unto his Epistles, the Son is placed before the Fa-
ther; 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 acknowledg-
ment 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.'
HOLY SPIRIT PROVED AND VINDICATE©. 95
But, in their true and natural order of subsistence, and con-
sequently 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 applica-
tion 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 sub-
sistence. The Father is the fountain of all, as in being and
existence so in operation. The Son is of the Father, be-
gotten 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 di-
videth unto every one according to his own will. And thus
much may suffice to be spoken about the being of the Holy
Spirit, and the order of his subsistence in the blessed
Trinity.
PECULIAR WORKS
OF
THE HOLY SPIRIT,
IN THE
FIRST OR OLD CREATION.
CHAP. IV.
Things to be observed in divine operations. The works of God, how as-
cribed 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, v>ith 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 ; Psal. 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 pre-
mised 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 as-
cribed 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 per-
sons 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' 1 : and this ariseth from the
a Mia apct xai ix rovTaiv, « tdj Tpi'a&o? higyua llix-mai. Ov ya.% ax; ita£ Ix&ittov h£<popa,
>ta.i SiJjpUjUEva Ta SiSj^sva a->ifx.aivii o Kiroo-rckoq. 'AXX' otj t<x lilipiva Iv TjiaSi Si'Sorai,
xai t« wavra i£ ivac ©tsD ilcn. Athanas. Epistol. ad Serapionem.
Mi'av li/ipyliM ogZ/Atv 7TftTjCf xal v\oZ, Ktti aylov mzv/xaTOS . Basil. Homil. 17. in
PECULIAR WORKS OF THE HOLY SPIRIT. 97
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 dis-
tinctly ascribed unto each person, is because, in the undi-
vided 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 natura, the works of nature, or the old crea-
tion; to the Son, opera gratia procurata, all divine opera-
tions that belong unto the recovery of mankind by grace;
and, unto the Spirit, opera gratia applicata, the works of God,
whereby grace is made effectual unto us. And this is done,
(1.) When b any especial impression is made of the especial
property of any person on any work, then is that work as-
signed 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
Sanctum Baptisma. r I2v ai avrai hipyeiai rourmv x.al owns fxia; hepyeta, Se vtou xal
Tra-rgof [Xia if ro, 'Grothtro/j.iv av&£O>7T0V. Kf TraXiv ; a. yrig av o 'rrarhp 7ro»5, rauTa. xa) o
i/ioj hfAoitc; jmit. Aja xai ovs-ia. y.ia wvrrgof xal v.ov. Idem advers. Eunom. lib. 4.
Quicquid de Spiritu Sancto diximus hoc similiter de Palre et Filio corumuniter et
indivise volumus intelligi; quia sancta et inseparabilis Trinitas nunquam aliquid
se sigillatim opt-rari noverit. Ambros. in Symbol. Apost. cap. 9.
b TlavTa Ta Jho7T{E7r£j Myoy.tva, iwi t>5; vTri^ouciou Tfi'aSo; xa9' exa<rT»f tSv r^iSv
t'WJS'TaerEaiv t^iiiovrai, nal eva^coTTETai, "SrXtiv a, tw 'arpoayaiyhv, tovtoiv riyovy rhv iorwTa-
a-innv yvfyio-w IjttwotoDvTrti. Arethas, in Apocal. Commentar. cap. 1.
VOL. II. H
98 PECULIAR WORKS OF THE HOLY SPIRIT
entitles him peculiarly, and by way of eminence, unto his
own immediate works.
2. Whereas the order of operation among the distinct per-
sons, depends on the order" of their subsistence in the blessed
Trinity, in every great work of God ; the concluding, com-
pleting, perfecting acts, are ascribed unto the Holy Ghost d .
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 6 . 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.
32. The subsisting, establishing, and ' upholding of all
things,' is ascribed unto the Son: * He is before all things,
and by him all things consist;' Col. 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 ' upholds 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, etf the whole Trinity, unsepa-
rably and undividedly. But, on these divine works, which
outwardly are of God, there is an especial impression of the
order of the operation of each person, with respect unto
c Hoc non est inaequalitas substantias, sed ordo natural ; non quod alter esset
prior altero, sed quod alter esset ex altero. Aug. lib. 3. contra Maxentium, cap. 14.
d TLao-a. hkeyua h &eo&ev etti tJiv xtiViv Sinxouca, Jtai xa-ra ric itoKvrplnrovi ivvciaj
ovofjia.ty(Avn Ix ffaTpof a.$opy.a.-rai, xai l\a tou vlov <B7poW», xai Iv too Tniv/xaTi too ayiia
TEXetourai. Gregor. Nyssen. ad Ablabium. 'Ev Se tjj toutbv (ayytkoiv) xtLo-ii, hvln-
aov fA.oi tbv ttpoxa-vapx'rt.xh alriav ; t£v yEVo,u.EVoov tov Ttari^a, tmv lrtfA.iovfyix.fiv tov vlw, Tr)v
TEXEioiTiKijv to tv/iv/ao.. Basilius de Spirit. Sane. cap. 16.
e Kat yap Xia fx.iv rr.q TtaKaiai; aig 7rt>oxa-ra£KTix<,i/ t2v oXoiV oXacv cTrarhp irpxnuf xnpvr-
tEtoi. Kai fcvripcix; Je uioj aiq InfAioveyixw amov IfiQcnifyrai. Kai tpineq &i<; teXeiostixov
to Ttvivua. to 'ayiov. Ta teXekutixoi yaj tZ teXei <f>£govu/<xa;j avatfiaivETai , th wpoxowji xai
aiifcriTli tojv npayixaTaiv xai toiv p^^ovaav out ctte^oivo; avappria-ea); etti toT? aflXiTixo"; ISgZtri
xanrk to teXo? hap[Ao£ofA,tvot;. Ala xai tov avflfawrov tr'Ka.o-a.q o ©eo? TrpSiTOt Ei'ra teXei eve-
fvs-rta-iv e?j to ir^Qo-umw ainov 'rmvf/.a £a»fc. Jobius apud Photium. lib. 122. cap. 18.
IN THE FIRST OR OLD CREATION. 99
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, willdirect 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, 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 hea-
vens and the earth ;' and what belongs unto them, is called
their host.' Gen. ii. 1. ' The heavens and the earth were
finished, and all their host.' The host of heaven is the sun,
moon, and stars, and the angels themselves. So are they
called, 1 Kings xxii. 19- * I saw the Lord sitting on his throne'
D'Di^n N2¥ Vdi 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.' mno ; the word he useth signi-
fieth a host encamped; arparia ovpdviog. Luke ii. 13. 'The
heavenly host,' or army. The sun, moon, and stars, are also
called the host of heaven. Deut. iv. 19. And lest thou
shouldest 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. xxxiy. 4. Jer. xxxiii. 22. This was that
h 2
100 PECULIAR WOR&S OF THE HOLY SPIRIT
host of heaven which the Jews idolatrously worshipped ; Jer.
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 wor-
shipped.' The expressions are multiplied, to shew that they
used all ways of ascribing that divine honour unto them,
which was due to God alone, whom only they ought to have
loved, to have served, to have walked after, to have sought
and worshipped. So chap. xix. 13. This they called r\?bD
D'DtiTl the 'queen of heaven;' Jer. 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 mul-
titude. 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 void and without form ;'
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 ko<tjuoc ; that is, an adorned thing. 2. Because all
creatures in heaven and earth are God's armies, to accom-
plish 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;' Judg. v. 20.
God overruled the influences of heaven against them, though
it may be angels also are here intended. And among the
meanest creatures of the earth, he calls locusts and cater-
IN THE FIRST OR OLD CREATION. 101
pillars, 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
msttf agrees with nn, 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;' Psal. 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, do cast out devils;' Matt. xii. 28. are, '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 shew forth the praise of
his power and wisdom; Psal. 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 finish^
ing 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 no-
thing 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 sub,-
102 PECULIAR WORKS OF THE HOLY SPIRIT
stance was covered, and as it were overwhelmed, is intended
by that earth which was first created. For immediately there
is mention made of the deeps, and the waters, without any
intimation of their production, but what is contained in that
of the creation of the earth; Gen. i. 2. This mass being thus
framed and mixed, the ' Spirit of God moved oh the face of
the waters ;' not taken distinctly, but as containing that ra-
dical humour, which was the material principle of life and
being unto all creatures. ED>nn >JD bjf nsmo OTVPN nm.
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
CD'H^N rm 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 emi-
nency of any thing. So a great trembling, is called a ' trem-
bling of God ;' 1 Sam. xiv. 15. the ' cedars of God,' and the
like. But, (1.) When was this wind created? the meteors
were not made before the fourth day, with the firmament, the
place of their residence. And whence or what this wind
should be is not to be discovered. (2.) The word here used
signifies such an * easy and gentle motion' as is in birds
when they move themselves upon their nests. And it is but
three times used in the Scripture : in this place, and Deut.
xxxii. 11. Jerem. xxiii. 9. In Deuteronomy it is expressly
applied unto the ' motion of an eagle' over her young, for
their safety, protection, and growth. VD33 W\D> ^ITV 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 in-
tended 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
IN THE FIRST OR OLD CREATION. 103
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 perfec-
tion, that it was designed unto. To this purpose he com-
municated 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 princi-
ples of life which were communicated unto the rude inform
chaos, by the cherishing motion of the Holy Spirit. With-
out 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 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 f . And as at the first creation
so in the course of providence, this work of cherishing and
f Hie Spiritus Sanctus ab ipso mundi initio aquis legitur superfusus ; non materi-
alibus aquis quasi vehiculo egens, quas potius ipse ferebat, et complectentibus fir-
mamentum dabat congruum motuiii et limitem praefinitum. Hujussempiterna virtus
et divinitas, cum in propria natura ab inquisitoribus mundi antiquis philosophis pro-
prie iuvestigari non posset, subtiliss'unis tamen intuiti sunt conjeoturis compositionem
mundi; compositis et distinctis elementorum affectibus presentem omnibus aniniam
affuisse, qua? secundum genus et ordinem singuloruin vitam pneberet et motum, et
intransgressibiles figeret metas, et stabilitalem assignaret et usum. Hanc vitam,
hunc motum, hanc rerum essentiam.animam mundi philosophi vocaverunt, putantes
ceelestia corpora, solem dico lunam et Stellas ipsumque firmamentum hujus animae
virtute moveri et regi, et aquas, et terram, et aerem hujus semine impraegnari. Qui
si spiritum et dominum, et creatorem, et viviticatorem, et nutritorem crederent om-
nium qua? sub ipso sunt, convenientem haberent ad vitam accessum. Sed abscondita
est asapientibus, et prudentibus tantae rei majestas; nee potuit humani fastus ingenii
secretis interesse ca?lestibus, et penetrare ad supere- ntialis naturae altitudinem; et
licet intelligerent, quod vere esset creatrix et gubernatrix rerum Divinitas, distin-
guere tamen nullo modo potuerunt qua? esset DeitatisTrinitas, vel quaeunitas vel qua;
personarum proprietas. — Hie est Spiritus vita? cujus vivificus calor animat omnia et
fovet et provehit et faecundat. Hie omnium viventium anima, ita largitate sua se
omnibus abundanter infundit, ut habeant omnia rationabilia et irrationabilia secun-
dum genus suum ex eo quod sunt, et quod in suo ordine sua? naturae competentia
agunt; non quod ipse sit substantialis anima singulis, sed in se singulariter manens,
de plenitudine sua distributor magnificus proprias efficientias singulis dividit et lar-
gitur; et quasi sol omnia calefaciens subjecta, omnia nutrit, el absque ullasui dimi-
nutione, integritatcm suam de inexhausla abundantia quod satis est et sufficit omni-
bus commodat et impartit. Cyprian, lib. de Spirit. Sanct.
104 PECULIAR WORKS OF THE HOLY SPIRIT
nourishing the creatures is assigned in an especial manner
unto the Spirit; Psal. 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 pro-
duction 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, ver. 29. ' Thou hidest thyface, they
are troubled ; thou takest away their breath, they die and re-
turn unto their dust.' That under this continual decay and
dying of all sorts of creatures, the world doth not come to
emptiness and desolation ; the only reason is, because the
Spirit of God whose office and work it is to uphold and pre-
serve all things continually, produceth by his power a new
supply of creatures in the room of them that fall off like
leaves from the trees, and return to their dust every day.
And whereas the earth 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
oft-times entering deep into its bowels, the Spirit of God by
its influential concurrence renews it again, causing every
thing afresh to bring forth fruit according unto its kind,
whereby its face receiveth a new beauty and adorning. And
this is the substance of what the Scripture expressly asserts
concerning the work of the Spirit of God towards the inani-
mate 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 two-fold notion. For
he may be considered either merely naturally, as to the es-
sentially 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 Scrip-
ture. 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 quick-
ening principle added thereunto ; and, (3.) The effect of their
conjunction and union. For the matter he was made of, it
IX THE FIRST OR OLD CREATION. 105
is said he was formed nD*mn ?0 "IDJ? * dust of the ground,' or
dust gathered together on a heap from and upon the ground,
^an miDV twn,Prov.viii.26. So is God the great Srjfiiovpyog,
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 excel-
lent, 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 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 transgres-
sion; Gen. iii. 19. 'Thou shalt return unto the ground, for
out of it wast, thou taken. For dust thou art, and unto
dust thou shalt return.' He lets him know that he had now
by sin lost that immortality which he was made in a condi-
tion 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 JTOtM
CD'TT ; the 'breath of life;' Divine aura 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 oh his disciples, he breathed on them as a sign that
he gave them something of his own. This celestial spirit,
106 PECULIAR WORKS OF THE HOLY SPIRIT
this heavenly breath, was unto man a quickening principle.
For, thirdly, the effect hereof is, that man became irn WQib a
' living soul.' His body was hereby animated, and capable of
all vital acts. Hence he could move, eat, see, hear, &c. for
the natural effects of this breath of life, are only intended in
this expression. Thus the ' first man Adam was made a living
soul;' 1 Cor. 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 own image, after our
likeness ; and let them have dominion ; so God created man
in his own image, in the image of God created he him.'
He made him 'upright;' Eccles. vii. 29. perfect in his condi-
tion ; every way complete, fit, disposed, and able [o and for
the obedience required of him. Without weakness, distem-
per, disease ; contrariety of principles, inclinations, or rea-
sonings. 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 produc-
tion 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 un-
der several names. This Spirit of God first made man, or
IN THE FIRST OR OLD CREATION. 107
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 crea-
tion, 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 slate, and condi-
tion of man, with the furniture of his mind and soul, in re-
ference 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 ido-
neous, 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 satisfac-
tion 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 be-
longed 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 ope-
ration 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 su-
peradded unto man's natural faculties, as gifts supernatural
(which yet is not so), they must be acknowledged in a pecu-
liar manner to be from the Holy Spirit. For in the restora-
tion of these abilities unto our minds, in our renovation unto
108 PECULIAR WORKS OF THE HOLY SPIRIT
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 an-
other 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 pe-
culiar work ; and the Son gave unto all things a new consist-
ency, which belonged unto him from the beginning; Col. i. 16.
So also the Holy Spirit renews in us the image of God, the
original implantation whereof was his peculiar work. And
thus Adam may be said to have had the Spirit of God in his
innocency. He had him in these peculiar effects of his power
and goodness, and he had him according to the tenor of that
covenant, whereby it was possible that he should utterly lose
him, as accordingly it came to pass. He had him not by es-
pecial inhabitation, for the whole world was then the temple
of God. In the covenant of grace founded in the person and
on the mediation of Christ, it is otherwise. On whomsoever
the Spirit of God is bestowed for the renovation of the image
of God in him, he abides with him for ever. But in all men
from first to last, all goodness, righteousness, and truth, are
the fruits of the Spirit; 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 espe-
cial 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 shewed), the pro-
pagation of the succeeding generations of creatures, and the
annual renovation of the face of the earth are ascribed unto
him; Psal. 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 origjnal and indepen-
dent efficacy and casualty, without a previous acting in, by,
and upon them, of the power of God. And this is here as-
cribed unto the Spirit, whom God sendeth forth unto that
end and purpose. As to rational and moral actions, such as
IN' THE FIRST OR OLD CREATION". 109
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 sub-
due their enemies, it is said the *- Spirit of God came upon
them ;' Judg. 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 Judg. 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, w T hereby God
executeth his judgments, 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 destroy the great, an-
cient, 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
w T ork itself was great, arduous, and insuperable to ordinary
human abilities. Wherefore God f 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 provi-
dence of God he was designed. Hence is he called 'God's
anointed,' because the unction of kings of old was an insti-
tuted sign of the communication of the gifts of the Holy
Ghost for government unto them; see Isa. xlv. 1 — 5. and
other instances of the like kind might be given.
Thus, when the church was to have a blessed restora-
tion 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
o-reat, 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
110 PECULIAR WORKS OF THE HOLY SPIRIT, &C.
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 conquer-
ed. ' 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 Per-
sian empire shall be removed out of the way, and the pro-
gress 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;' ver. 6. You would suppose
that it must be done by armies aud open force, which you
are altogether insufficient for. But this is not the way I
will take in this matter. My Spirit shall work in their
hearts, minds, and counsels, that contrary to their fears they
shall themselves farther 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 work of the Spirit of God in theirs* creation. But the
effect hereof being a state of things that quickly passed
away, and being of no advantage to the church after the en-
trance of sin, what belonged unto it is but sparingly deliver-
ed 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.
WAY AND MANNER
OF
THE DIVINE DISPENSATION
OF
THE HOLY SPIRIT.
CHAP. V.
Dispensation of the Spirit to be learned from the Scripture only ; general
adjuncts thereof. The administration of the Spirit and his own applica-
tion 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 Spi-
rit. 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 divisions of the
Holy Ghost; Heb. ii. 3. Exposition of them vinelicated.
Before we treat of the especial operations, works, and
effects, of the Holy Ghost in and on the new creation, the or-
der of things requires, that we should first speak somewhat
of the general nature of God's dispensation of him, and of
his own applications of himself unto his actings and work-
ings 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,
112 WAY AXD MANNER OF THE DIVINE
I. What we are taught on the part of God the Father,
with respect unto the Holy Spirit and his work ; and,
II. 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 administer him ; 4. To pour
him out ; 5. To put him on us. And his own application of
himself unto his work is likewise five ways expressed. For
he is said, 1. To proceed; 2. To come, or come upon ; 3. To fcdl
on men; 4. To rest; and, 5. To depart. These things contain-
ing the general manner of his administration and dispensa-
tion, must be first spoken unto.
First, He is said to he 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. ' He hath given his Spirit
unto us.' 1 John iii. 24. Johnxiv. 16. 'The Father shall give
you another Comforter, which is the Holy Ghost;' ver. 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 you have received another Spirit
which you had 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 sup-
posing the other. And this expression of the dispensa-
tion 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 receiv-
ing, especially as this is explained in those other expressions
of the same thing before laid down, and afterward consi-
dered. 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
DISPENSATION OF THE HOLY SPIRIT. 113
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 sup-
pose 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 some-
times, 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 make th
thee to differ from another, and what hast thou which thou
didst not receive ;' where the apostle speaketh both of the
gifts and graces of the Spirit. And the reason hereof, is,
because in the communication of internal grace unto us, we
contribute nothing to the procurement of it, but are merely
capable recipient subjects. And this grace, is a quality or
spiritual habit, permanent and 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 sun- beams, which
cause heat in him by their natural efficacy, falling on him.
Much less can the giving and receiving of the Spirit be so
interpreted, considering what is said of his being sent, and
his own coming, with the like declarations of God's dispen-
sation 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.
VOL. it. i
114 WAY AND MANNER OF THE DIVINE
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 with-
out curiosity or danger. Wherefore, (1.) The order of the sub-
sistence of the three persons, in the divine nature, is regarded
herein. For the Father, as hath been shewed, is the foun-
tain 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 redemp-
tion 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 ad-
vocate, is to make the love of the Father effectual unto us ;
John x. 13, 14*. As this, out of his own love and care, he
hath condescended unto, so the fountain of it being in the
love and purpose of the Father, and that also, or the making
them effectual, being their end, he is rightly said to be
given of him. (3.) In the whole communication of the Spirit,
respect is had unto his effects, or the ends for which he is
given. What they are, shall be afterward declared. Now
» 'awo9-teXXet«» fxev to imvp* to ayiov oixovo|Ui>c«?, ivtgyu Se <*ute£mwi»?. Basil. Horn.
15. de fide.
DISPENSATION OF THE HOLY SPIRIT. 115
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 them-
selves, but death. For as Austin says, ' Quicquid tuum est
peccatura 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.
(Secondly,) In answer hereunto, they are said to receive
him, on whom as a. gift he is bestowed; as in the testimo-
nies 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 re-
spect 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 in
the world; ahd so the gift and communication of the Spirit
depends on that qualification in us. But all men are natu-
rally alike the woild, and of it. No one man by nature,
hath more ability or strength in spiritual things than an-
other. For all are equally dead in trespasses and sins, all
i2
116 WAY AND MANNER OF THE DIVINE
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 prepara-
tory for, and dispositive unto other: one being instituted,
as the means of obtaining another, the whole being the effect
of the free gift of God. For we do not make 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 unto
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 per-
form 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.
DISPENSATION OF THE HOLY SPIRIT. 117
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 with-
out 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. iv.
12. 17. yet there is that excellency and worth in them, and
that use may be made of them, as to turn greatly to the ad-
vantage 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 ' turn-
ing of many to. righteousness,' who shall shine as the bright-
ness 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.
118 WAY AND MANNER OF THE DIVINE
Secondly, God is said to send him. Psal. 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;' John xv. 26. xvi. 7. And in the accomplish-
ment of that promise, it is said, he ' poured him forth ;' Acts
ii. 33. Gal. iv. 6. ' God hath sent forth the Spirit of his
Son in your hearts ;' and in other places, the same expression
is used. Now this, upon the matter, is the same with the
former of giving him, arguing the same authority, the same
freedom, the same bounty. Only the word naturally in-
cludes 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 natu-
rally omnipresent, and an omnipresence is inconsistent with
a local mutation. So the Psalmist expressly, Psal. cxxxix.
7, 8. ' Whither shall I go from thy Spirit ? or whither shall
I flee from thy presence ? if I ascend up into heaven/ &c.
There must, therefore, a metaphor be allowed in this ex-
pression, but such a one as the Scripture, by the frequent
use of it, hath rendered familiar unto us. Thus God is
said to ' arise out of his place, to bow the heavens and
come down ; to come down and see what is done in the
earth;' Gen. xviii. 21. Isa. lxiv. 1. That these things
are not spoken properly of God who is immense, all men
acknowledge. But where God begins to work in any
place, in any kind, where before he did not do so, he is
said to come thither; for so must we do, we must come
to a place before we can work in it. Thus the sending of
the Holy Ghost includeth two things as added unto his
being given. 1. That he was not before in or with that
person, or amongst those persons for that especial work and
end which he is sent for. He may be in them and with
them in one respect, and be 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, t send
him unto you, and you know him, for he dwelleth with you;'
John xiv. 17. He did so as a sanctifier before he came unto
DISPENSATION OF THE HOLY SPIRIT. 119
them as a comforter. But in every coming of bis, he is sent
for one especial work or another. And this sufficiently mani-
fests, that in his gifts and graces he is not common unto all.
A supposition thereof would leave noplace 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 any one
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 b .
No local motion then is intended in this expression, only
there is an allusion thereunto. For as a creature cannot pro-
duce any effects where it is not, until it either be sent thi-
ther, 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 the Spirit unto you,' 6 ovv en-ixopyyuv
vfilv to Trvavfia; 'he that gives you continual or abundant sup-
plies of the Spirit.' Xoprjyao, is 'to give a sufficiency of any
thing ;' and yojorjyia and Yoprjyrj|iia are dimensum, ' a sufficiency
of provision.' An addition thereunto is linyppyyia, whereby
the communication of the Spirit is expressed; Phil. i. 19.
' For I know that this shall turn to my salvation through your
prayers, nai £7rixop*?7i«C tov irvev/xaTog 'I-qoov Xpiarov, and the
additional supply of the Spirit of Jesus Christ.' That Spirit,
and its assistance, he had before received ; but he yet stood
b Etenim si de loco procedit Spiritus et in locum transit, et ipse Pater in loco inve-
nitur 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 re-
linquere videtur et Filium. Hoc secundum eos loquor qui putant quod habet Spi-
ritus descensorium rnotum ; venit non de loco in locum, sed de dispositione consti-
tutiouis in salutem redemptionis. Ambros. de Sp. Sanct. lib. 1. cap. 10.
120 WAY AND MANNER OF THE DIVINE
in need of a daily farther supply. So is the word used con*
stantly for the adding of one thing to another, or one degree
of the same thing unto another ; 2 Pet. i. 5. sm)(opr)yri<TaTe lv
rri TrtfTTU v/xwv aptTrjv, '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 every one as he will. When, therefore, he
is given and sent unto any, his operations are limited by his
own will, and the will of him that sends him. And therefore
do we stand in need of supplies of him, and from him, which
are the principal subject matter of our prayers in this world.
Fourthly, God is said to put nis 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 Holy Spirit upon him.' The word there indeed is >nn3,
' I have given my Holy Spirit upon him/ but because vby
' upon him' is joined to it, it is by ours rendered by ' put.' As
also Ezek. xxxvii. 14. where DID 'in you' is added ; ' Put my
Spirit in you.' The same is plainly intended with that
Isa. Ixiii. 11. Wlp m~\ DK EHp3 DDil, 'that put his Holy
Spirit in the midst of them.' Hence |nn3, ' I have given/ or I
will give; Isa. xlii. 1. is rendered by $?'j<7w; Matt. xii. 18.
Silvio to TTvtvfia mou £7r' avrbv, ' 1 will put my Spirit upon him.'
The word |r>3 then used in this sense, doth not denote the
granting or donation of any thing but its actual bestowing,
as CDD 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 c . 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
c Quid igitur Spiritus Sancti operatione divinius, cum etiara benedictionum sua-
rum praesentem Spiritum Deus ipse testetur, dicens, Ponam Spiritum nieura super
semen tuum, et benedictiones meas super filios tuos, nulla enim potest esse plena
benedictio nisi per infusionem Spiritus Sancti. Ambros. de Sp. Sancto. lib. 1. cap. 7.
DISPENSATION OF THE HOLY SPIRIT. 121
Exod. xxxi. 6. ' I have put wisdom/ is as much as I hare
' filled them with wisdom ;' ver. 2. So then, where God in-
tendeth unto any the benefit of his Spirit, he will actually
and effectually collate him upon them. He doth not in-
deed 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 ta-
bernacle to receive him ; Numb. 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 sycamore fruits :
and the Lord took me as I followed the flock, and the Lord
said unto me, Go prophesy.' He was not brought up with
any expectation of receiving this gift. He had no prepara-
tion 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 prepara-
tions for the receiving of this gift. But these things were ex-
traordinary. Yet I noway doubt but that God doth yet con-
tinue 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 co-operation 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. >rm EDlb nj/OK Jin * Behold I will pour out my
Spirit unto you.' j/n3 signifies ' ebullire more scaturiginis,'
' to bubble up as a fountain d .' Hence the words are rendered
by Theodotion, avafiXixra) vfiiv irvtvfxa fxov ; ' scaturire facium ;'
* I will cause my Spirit to spring out unto you as a fountain ;»
rt Significat autem effusionis verbum largam et divitem muneris abundantiam; ita-
que cum unus quis alicubi aut duo Spiritum Sanctum accipiant non dicitur effundam
de Spiritu meo, sed tunc quando in universas gcntes munus Spiritus Sancti redunda-
verit. Didym. de Sp. Sane. lib. 1.
122 WAY AND MANNER OF THE DIVINE
and it is frequently applied unto speaking, when it signifies
' eloqui aut proferre verba more scaturiginis.' See Psal.
lxxii. 2. cxlv. 7. And nj/2 also, which some take to be the
root of nyON, Prov. i. 23. hath the same signification. And
the word hath a double lively metaphor. For the proceed-
ing of the Spirit from the Father, is compared to the con-
tinual rising of the waters of a living spring; and his com-
munication 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 wil-
derness be a fruitful field. Dnno nn ID'ty my "ty. my 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 ; Isa. lii. 10. Isa. xliv.
3. * I will pour my Spirit upon thy seed, and my blessing
upon thine offspring.' p^> 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 on the house of Israel.' TODitf another
word ; this is properly to pour out, and that in a plentiful
manner. The same word that is used in that great promise,
Joel ii. 28. which is rendered, Acts ii. 17. by ek^ew, ' effundam,'
' I will pour out my Spirit ;' and the same thing is again ex-
pressed by the same word, Acts x. 45. ' The gift of the Holy
Ghost is poured on the Gentiles.'
Let us then briefly consider the importance of this ex-
pression. And one or two things may be observed concern-
ing it in general. As, 1. wherever it is used it hath direct
respect unto the times of the gospel. Either it is a part of the
promises concerning it, or of the story of its accomplishment
under it. But 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 be-
fore, yet he poured him not out until he was first anointed
with his fulness. 2. There is a tacit comparison in it with
DISPENSATION OF THE HOLY SPIRIT. 123
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 in-
tended 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 fulness is ex-
pressed. 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 Psal. lxv. 10. which with the things fol-
lowing in that place, ver. 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, o3 iZfyeiv l<fi rifiag tt\ov<tl(oq, 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 ex-
pressed. ' 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 plen-
tifully and abundantly given at one time than at another, to
some persons than to others. Wherefore this expression is me-
tonymical, 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 sanc-
tifying, and the comforting or refreshing, 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
124 WAY AND MANNER OF THE DIVINE
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 fuller's soap ; Mai. 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 IV $ta dvolv 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. 35. ' I will sprinkle clean water upon
you, and you shall be clean ;' which is expounded, ver. 26.
by a ' new spirit will I put within you/ which God calls his
Spirit ; Jer. xxxii. 39. So our Saviour calls him rivers of
water; John vii. 38, 39. see Isa. xliv. 3. And it is with re-
gard unto his purifying, cleansing, and sanctifying our na-
tures, 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 re-
spects 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 thy offspring; and they shall spring up as
among the grass, as willows by the water-courses ;' ver. 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;' Psal. lxxii. 6. The good
Lord give us always of these waters and refreshing showers.
DISPENSATION OF THE HOLY SPIRIT. 125
And these are the ways in general whereby the dispensa-
tion 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 iKiroptvcng or 'pro-
cession' of the Holy Ghost. The one is (pvami) or {/Troo-rartic?},
' 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 e . The manner hereof
unto us in this life is incomprehensible. Therefore it is re-
jected 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 f . This is enough unto us that we admit nothing in
this great mystery but what is revealed, and nothing is re-
vealed unto us that is inconsistent with the being and sub-
sistence 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
c Spiritus Sanctus qui a Patre et Filio procedit, nee ipse coepit ; quia processio
ejus continua est, et ab eo qui non ccepit. Ambros. in Symbol. Apostol. cap. 3.
Spiritus quideni Sanctus nee ingenitus est nee genitus alicubi dicitur, ne si inge-
nitus 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 Filiurn, et de Filio procedit ad sanctificandara
creaturam, sicut quidarn male intelligentes credendum esse putabant, sed simul de
utroque procedit. Quia Pater talem genuit Filiuru, ut quemadmodum de se, ita et
de illo quoque procedat Spiritus Sanctus. August. Sermo 38. de Tempore.
f Ou yap lireiiav •na.fj.llaii aKaTaXnffTOV to ©efov S<a toSto tuou Travrtug junSoXajj £ht£(V
TTlfl etirtov 'BrgoiTTix.ev , aXX tv %a<nd>lri tov toD j3iou xaTavaXiVnEiv j^povov. Kara Se to [Aireav
to {AEt>&£y ixdo-T3i irapa. tou Kugiov, tH; yvM<rE<w? TJiv t^iratriv <t>(Xo9ro'v<wj mttitrSai. "On fxh
aHaTaXnirTov axgi&sf itiirniT(j.i\iovg. 'E<f>' oVov Se y^oifoZ fxiy Sia in; Seoujiaf , etturovt IxEiVai
<n,-va7TTovT«f.^ Justin. Martyr. Expositio Fidei de recta Confess.
126 WAY AND MANNER OF THE DIVINE
to the Holy Spirit : but this is not that which at present 1
intend. The consideration of it belongeth unto the doctrine
of the Trinity in general, and hath been handled elsewhere.
Secondly, There is an wTropivvig or 'procession' of the Spirit,
which is oIkovo/mkij or 'dispensatory.' This is the egress of the
Spirit in his application of himself unto his work. A volun-
tary 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. 16. It is true, this proves his eternal relation to the
Father and the Son, as he proceeds from them, or receives
his peculiar personal subsistence from them ; for that is the
ground of this order of operation. But it is his own per-
sonal 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 one as he will.' But in that hiropeveTai,
he ' proceedeth' of his own accord unto his work, his own
will and condescension is also asserted. And this his pro-
ceeding 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 ;' ver. 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,'
>wny DK rw^b nm. And ' the Spirit clothed Amasai ;' pos-
sessed his mind as a man's clothes cleave unto him; Acts
xix. 6. 'The Holy Ghost came on them and they prophesied;'
e ASe. "Epxo/ucu ' to come' is, as it were, the terminus ad quern of
kiaropevofiai, ' 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 in-
DISPENSATION OF THE HOLY SPIRIT. 127
tendeth 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 accommo-
date 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 5 . And as there is no local motion to be thought of
in these things, so they can in no tolerable sense be recon-
ciled to the imagination of his being only the inherent virtue
or an actual emanation and influence of the power of God.
And hereby is our faith and obedience regulated in our
dealing with God about him. For we may both pray the
Father that he would give and send him unto us according
to his promise, and we may pray to him to come unto us to
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. 4. Where Peter, re-
peating the same matter, says, ' The Holy Ghost fell on
them as on us at the beginning :' that is, Acts ii. 4. A great-
ness 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 God ;' 1 Kings xviii. 38, 39. When men are
no way irf 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 Testa-
ment ; Acts ii. 4. viii. 16.
Fourthly, Being come, he is said to rest on the persons
e Nullus sine Deo, Deque ullus non in Deo locus est. In caelis est, in inferno
est, ultra maria est. Inest interior, excedit exterior. Itaque curu habet atque ha-
betur, neque in aliquo ipse, neque non in omnibus est. Hilar, lib. 1. de Trinitat.
128 WAY AND MANNER OF THE DIVINE
to whom he is given and sent; Isa. xi. 3. ' And the Spirit
of the Lord shall rest upon him.' This is interpreted abiding
and remaining ; John i. 32, 33. Numb. xi. 25, 26. ' The Spirit
of the Lord rested on the elders.' So the spirit of ' Elijah
rested on Elisha ;' 2 Kings ii. 15. 1 Pet. iv. 14. The * Spirit
of God and of glory resteth on you.' Two things are in-
cluded herein; X. 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 sing-
ing; 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 de-
parted from him.' And David prays that God would not
• take his Holy Spirit from him ;' Psal. Ii. 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 govern-
ment, which before he had by his assistance. And this de-
parture of the Holy Ghost from any, is either total or partial
only. Some on whom he hath been bestowed for the work-
ing of sundry gifts for the good of others, with manifold con-
victions by light and general assistance, unto the perform-
ance of duties, he utterly deserts and gives them up unto
themselves and their own heart's lusts. Examples hereof
are common in the world. Men who have been made par-
takers of many ' gifts of the Holy Ghost,' and been in an es-
pecial manner enlightened, and under the power of their
convictions carried out unto the profession of the gospel,
DISPENSATION OF THE HOLY SPIRIT. 129
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 com-
mandment 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 apostacy. 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 par-
tially only, and that mostly but for a season. And this de-
parture 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 be-
stowed 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; John
vii. 37, 38. He who hath received him, shall never have a
thirst of total want and indigence any more. Besides, he
is given unto this end by virtue of the covenant of grace.
And the promise is express therein, that he shall ' never de-
part 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 de-
part 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 them-
selves deserted and forsaken of God. So did Sion ; Isa. xl. 27.
xlix. 15. For therein doth God 'hide himself,' Isa. xliv. 15.
or forsake his ' people for a moment ;' chap. liv. 7. He ' hides
himself and his wrath ;' chap. lvii. 17. These are the things
vol. n. k
130 WAY AXD MAXXER OF THE DIVINE
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 Ro-
man church, but the whole work of the Spirit of God upon
the hearts of men, with all the effects produced in them with
Tespect unto sin and grace, that some men by their odious
and scurrilous expressions endeavour to expose to contempt
and scorn; S. P. pp.339 — 342. Whatever trouble befals the
minds of men upon the account of a sense of the guilt of
sin, whatever darkness and disconsolation they may undergo
through the displeasure of God, and his withdrawing of the
wonted influences of his grace, love, and favour towards
DISPENSATION* OF THE HOLY SPIRIT. 131
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 dispensa-
tion and work of the Holy Ghost, which gives a farther de-
scription of the manner of it ; which I have left unto a single
consideration. This is that which is mentioned, Heb. ii. 4.
* God witnessing unto them with signs and wonders, with di-
vers miracles, koi irvevfiaTog tiyiov fxepicT/jioXg, and gifts,' say we,
* of the Holy Ghost.' But fiepiafioL, are ' distributions' or ' par-
titions.' 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 Trvev-
fiaroQ ayiov is genitivus materia. 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 di-
vision 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 8 . 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 distribu-
tion mentioned. He gives out of his gifts and powers unto
S TavTa, oiy.a.1, ca.<pKt;, "na.(a. rxv •Bjefi tou ayiov 'BrvtifAarot; jUEjUaSuxSj TVKa.rtev t Ei; to
twc kottnq oi/0[xcl fjt,eTa.<pigan ^aivErai. 'O[j.oioo; ya.i> anTtsi^ oi lEj-ot tsrsixfiri-rai to IV xal to
avro TmZp.it EifEWTa imiifj.a-ra y.Z£i?eir§a,i <f>acriV, ovrai jtai ciiito; fj,la\ xal t>iv avrhv I'/OfjLa.-
{ojv agETiiv, TauTuv Eif TE<r<raja; opETaj /txEpi'£E<r&a< Itiym. Justin. Martyr, ad GrffiC.
Cobortat.
Aliter statuit Cyprianus seu quisquis fuit author lib. de Spirit. Sanct. inter opera
Cypriani. Hie est Spiritus Sanctus quem Magi in ^Egypto tertii signi ostensione
convicti, cum sua defecisse praestigia faterentur, Dei digitum appellabant, et anti-
quis philosophis ejus intiraarunt presentiam defuisse. Et licet de Patre et Filio
aliqua sensissent Platonici, Spiritus taraen tumidus et humani appetitor favoris
sanctificationem mentis divinae niereri non potuit, et ubi ad profuiiditatein sacra-
mentorurn deventum est, omnis eoium caligarit subtilitas, nee potuit infidelitas
sanctitudini propinquare. Cvp- de Spirit. Sanct,
k2
132 WAY AND MANNER OF THE DIVINE
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. Ofthese he mentions in
particular, first, 2/jjusia, ' 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, Ttpara, ' prodigies'
or ' wonders,' works beyond the power of nature or energy
of natural causes, wrought to fill men with wonder and ad-
miration ; manifesting to Saov, and surprising men with a
sense of the presence of God. Thirdly,. Avva/xeii', ' 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 iitpiajuol Trvtv/iarog uylov, that is,
ttfnpn rmn nunD ' 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, Kara n)v civtov diXqtni;
' 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 juept<r/xoi therefore
are his gifts, which as parts and parcels of his work he
giveth out in great variety' 1 . 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 of 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, &c. that is, he
h Ti'v Toy ayiov 'sniifJ.ctTot; a^toufxivccv £<tti $ict<poga, ttXeiov n eXottov Xau/3avovra>v -row
kyiw tzMv/xaToi rav 'nunrivovrmv. Origen. Comment, in Matthseum.
DISPENSATION OF THE HOLY SPIRIT. 133
who is the author of wisdom and counsel, and the rest of the
graces mentioned, who divides and distributes them accord-
ing to his own will. That variety of gifts and graces where-
with believers are endowed and adorned are these, fiepiafMoi
or '. distributions' of the Holy Spirit. Hence the principal re-
spect that we have unto him immediately in our worship of
him under the New Testament, is, as he is the author of these
various gifts and graces. So John, saluting the churches of
Asia, prayeth for grace for them, ' from God the Father, and
the seven spirits that are before his throne;' Rev. i. 4. That
is, the Holy Spirit of God considered in his care of the
church, and his yielding supplies unto it, as the author of
that perfection of gifts and graces which are, and are to be,
bestowed upon it. So doth the number of seven denote.
And therefore, whereas our Lord Jesus Christ as the founda-
tion 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 per-
son, 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 savs, in-
deed, 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 logician. 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 ge-
neral, 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
I
134 WAY AND MANNER OF THE DIVINE, &C.
parts, because there is mention of a measure and portion of
him. So God is said not to give him to Jesus Christ by mea-
sure; John iii. 34. And to every one of us is given grace
' according to the measure of the gift of Christ;' as though
one measure of him were granted unto one, and another
measure to another. But this measure is plainly of his gifts
and graces. These were bestowed on the Lord Christ in all
their fulness, without any limitation either as to kinds or de-
grees. They were poured into him according unto the ut-
most 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 pro-
portion, 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 under-
standing of that saying of God to Moses, Numb. xi. 17. ' I
will take of the Spirit that is on thee, and put it on the elders.'
For it is evidently of the gifts of the Spirit, enabling men
for rule and government, that God speaketh, and not of the
Spirit himself. Without any diminution of that spirit in
him, that is, of the gifts that he had received, God gave unto
them, as lighting their candle by his. And so also, the
double portion of the spirit of Elijah, which Elisha requested
for himself, was only a large and peculiar measure of pro-
phetical light, above what other prophets which he left be-
hind him had received ; 2 Kings ii. 9. He asked ZZWiZ/ >D *os
duorum' or ' duplex;' to BittXovv fxspog, or to. diirXa. This
expression is first used, Deut. xxi. 17. where the double por-
tion 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 de-<
sired ; and so it came to pass, whence also he had the rule
and government of them.
BOOK II.
PECULIAR OPERATIONS
OF
THE HOLY SPIRIT
UNDER THE
OLD TESTAMENT PREPARATORY FOR THE NEW.
CHAP. I.
The work of the Spirit of God in the new creation ; by some despised.
Works under the Old Testament preparatory to the new creation. Dis-
tribution of the works of the Spirit. The gift of prophecy ; the nature,
use, and end of it. The beginning of prophecy. TJie 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, Adjuncts of
prophecy. Symbolical actions. Local mutations. Whether unsanctijied
persons might have the gift of prophecy. The case of Balaam. An-
swered. Of writing the Scriptures. Three things required thereunto.
Of miracles. Works of the Spirit of God in the improvement of the na-
tural 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 re-
spect 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 vio-
lently, and of late virulently, opposed by all the enemies of
the grace of God and our Lord Jesus Christ. The weight
136 OPERATIONS OF THE HOLY SPIRIT
and concernment of the doctrine hereof, have in part been
spoken unto before. I shall at present add no farther con-
siderations 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 ei-
ther 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 ey^ei Qebg tvditcov ojuua.
Now the works 1 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 prepara-
tory 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 pe-
culiar unto that state. To make way hereunto, I shall pre-
mise 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 imme-
diate operator and efficient cause of it. This we shall after-
ward 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 extraor-
PREPARATORY TO THE NEW CREATION. 137
dinary, 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, maybe 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 Bezaliel 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.
The first eminent gift and work of the Holy Ghost, under
the Old Testament, and which had the most direct and im-
mediate respect unto Jesus Christ, was that of prophecy. For
the chief and principal end hereof in the church was to fore-
signify 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 tid-
ings 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 these
saints, was to contemplate the King of saints in the land
that was yet very far from them, or Christ in the flesh.. And
this prospect, which by faith they obtained, was their
chiefest joy and glory ; 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 de-
clares ; 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
138 OPERATIONS OF THE HOLY SPIRIT
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 re-
jection of the Jews, lest they should have been provoked to
abolish the Scripture itself. 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 testi-
mony unto the truth of God in the first promise : concern-
ing the coming of the blessing seed. This was God's me-
thod. 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. Herevvithal they re-
ceived fresh revelations concerning his person and his suf-
ferings, 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 b ; yet, so as
considering, that not themselves, but some succeeding ge-
nerations 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 accom-
plished; both when it should be, and what manner of time
it should be, or, what would be the state and condition of
* Infxiiaxrn I' Sj'tivh fxh sijuTai Si amyy-aruiv, -riva Se Qttvepdrrepov. Ta fxh oSv 11 i«nt(-
pv^E^c riyovfxat tSiv Ik TTEgi-ro.ufij evexa KenaWvfA.fj.iyw; awoSsJoV&ai, Sia to. $e<nri(oy.iv*
Ka.-r avrHv a-KuQ^anra. Ai aWEf BiJWj ?v Kai a$aviVai avTovt; tw y^a<phv, tl Ik toZ wpo<pa-
voDf rhv itr-^ktw avritv awo^oXw ES-fyeaivEV. Eiiseb. Demost. Evangel, lib. 6. Proem.
b Omnes prophetae ilia tantunimodo sciebant qua illis fuissent a Domino reve-
lata. Unde et rex Hieremiam dubio inlerrogat, si in ea hora qua cum illo loque-
batur apud eum sermo Domini haberetur. Sed et Eliseus dicit, quomodo ha?c Do-
minus abscondit a me, et Elias preter se esse alios qui Deum colerent ignoravit.
Hicron. Comment, in Epist. ad Roman, cap. 2.
PREPARATORY TO THE NEW CREATION. 139
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 else-
where ; Gen. iii. 15. But the whole explication, confirma-
tion, 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 some one 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 Bap-
tist, 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 pro-
phecies. Thus God spake by the mouth of his holy prophets,
twv air atwvoc, Luke i. 70. that were ' from the beginning of
the world.' Adam himself had many things revealed unto
him; without which, he could not have worshipped God
aright in that state and condition whereunto 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 or-
dinances 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 de-
monstrate, 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
140 OPERATIONS OF THE HOLY SPIRIT
first, that no prophecy of Scripture is of any private inter-
pretation, 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, ver. 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 . But it was given by ' inspiration from
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 pro-
phecy 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 fre-
quently 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, as-
cribes them directly to the Holy Ghost; Heb. iii. 7. ' Where-
fore, as the Holy Ghost saith, To-day if you will hear his
c Ol' Ji toZ ©sou av&ps>7roi vnv/xaro^o^ot t&vtv pares kylov, xal •Grpfyvrai yiviptvoi Ivr*
avTOv tou ©sou 1|U7TVEi/<3-Sevtej xct.1 fl-&<f>i0-$EVTEf ej<£Vovto S'EoSi&aJtTOI, KOI JVioi x.a\ Sixatoi.
Theophil. ad Autolycuin. lib. 2.
Prophets voces itemque virtutes ad fideni divinitatis edebant. Tertul. Apol.
cap. 18.
OiiS' avJgoy touto woieiv, n ffo<pov tivo; xaI Ssi'ou ; >i Seo; <xv s^ot q>a'.n tI? av -roino to ye-
gaj. Kai yaj ol tcD /uavri'oe;, to Sioti aXXa to oti finn ttifiiv. Plotin. Enncnd. 3. lib. 3.
PREPARATORY TO THE NEW CREATION. 141
voice;' and, chap. iv. 7. ' Saying in David.' So the words
which are ascribed unto the Lord of hosts, Isa. vi. 9. are as-
serted to be the words of the Holy Ghost, Acts xxviii. 25.
He spake to them, or in them, by his holy inspirations ; and
he spake by them in his effectual infallible guidance of them,
to utter, declare, and write what they received from him,
without mistake or variation.
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 N33 whence are K03 ' a prophet,' and nNHJ ' pro-
phecy,' is not confined unto any such signification, although
predictions from supernatural revelation are constantly ex-
pressed by it. But in general the word signifies no more,
but to speak out, interpret, and declare the minds or words of
another. So God tells Moses, that he would ' make him a
God unto Pharaoh ;' one that should deal with him in the
name, stead, and power of God ; and ' Aaron his brother
should be his prophet;' Exod.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 utter-
ance. 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 ex-
pounded the Scripture unto the church under the New Tes-
tament 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 X ; 23 a ' pro-
phet' was of ancient use : for so God termed Abraham ;
Gen. xx. 7. Afterward, in common use, a prophet was
called iiNl and run ' a seer,' because of their divine visions ;
and this was occasioned from those words of God concern-
ing Moses, Num. xi. 6. And this being the ordinary way
of his revealing himself, namely, by dreams and visions,
prophets in those days, even from the death of Moses, were
commonly called seers; which continued in use until the
days of Samuel ; 1 Sam. ix. 9. And CDM^NH itf'N ' a man of
142 OPERATIONS OF THE HOLY SPIRIT
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 observation what Kimchi notes, that
the verb tfnj is most frequently used in the passive conjuga-
tion 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 ex-
tended to every true declaration of the mind of God, but
only 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. 1. Its general nature ; 2. The particu-
lar ways whereby especial revelation was granted unto any.
First, For its nature in general it consisted in inspiration*.
So the apostle speaks of the prophecies recorded in the
Scripture, 2 Tim. iii. 16. Seo-irvsvuTta. 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 an-
swer 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 him 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 in-
breathing. And the unclean spirit counterfeiting his act-
ings, did inspire his worshippers with a preternatural affla-
tus, by ways suited unto his own filthy vileness. Secondly,
This holy work of the Spirit of God, as it is expressed suit-
d Sed et hoc notandum ex eo quod dixerat ; ut videam quid loquatur, in me ; pro-
phetiam visionem et eloquium Dei non extrinsecus ad prophetas fieri, sed intrinse-
cus et interiori homini respondere. Unde et Zacharias, et angelus inquit, qui !o-
qtie hatur in me. Hieron. Comment, in Habbak. cap. 2.
PREPARATORY TO THE NEW CREATION. 1415
able 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 know-
ledge and comprehension of holy things. It is an especial
and immediate work wherein he acts suitably unto his na-
ture as a spirit, the spirit or breath of God; and suitably
unto his peculiar personal properties of meekness, gentle-
ness, 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 in his name any more : but his
word was in mine heart as a burning fire shut up in my
bones, and I was weary with forbearing, I could not stay.'
But this disturbance was from a moral sense of their duty,
and not from any violent agitations of his upon their na-
tures. And whereas sometimes trouble and consternation
of spirit did befal some of the prophets in and under the
revelations they received from him; it was on a double ac-
count. 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 ter-
rible and destructive; Dan. xvii. 27. vii. 15. 28. 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 vtto irvav/uLaTog ayiov cpspo/xevoi ;
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 un-
derstandings 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
144 OPERATIONS OF THE HOLY SPIRIT
There was more in their inspirations than they could search
into the bottom of e . 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 edifi-
cation 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 extraor-
dinary revelation; 1 Pet. i. 10, 11. Nor did Daniel, who had
those express representations and glorious visions concern-
ing 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 re-
member 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
€ And whereas the ancients contend against the Ebionites,Marcionites, and Mon-
tanists, as Epiphanius, Advers. Hares, lib. 2. torn. 1. Haeres. 48. Hieron. Prorem.
Comment, in Isaiam, that the prophets were not usedextatically, 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 befel Satanical enthusiasts. TaZya. yaj aXnSat;
ngctytiTSiv ev ayla) itvcVfAttri, Ippaj/u-EVJiv e^o'vtojv ttjV Jiavoistv Keu Tr.v SiSacxaXietv xai T>jv SiaXo-
ylav, as Epiphanius speaks. Wherefore upon these words of Austin, per quosdam
scientcs, per quosdam nescientes, id quod ex adventu Christi usque nunc et deinccps
agitur prcenunciaretur esse venturum, de Civitat. Dei, lib. 7. cap. 32. One well
adds, Prophetae nee omnes sua vaticinia intelligebant, nee qui intelligebant omnia
intelligebant: lion enim ex se loquebantur sed ex superioreDei afilatu ; cujus consilia
non omnia eis erant manifesta ; utebaturque Deus illisnon velut consultis futuroruni,
snd instrumetltis quibus homines alloqucretur.
PREPARATORY TO THE NEW CREATION. 145
devil. The utmost that Satan can do is to make strong im-
pressions on the imaginations of men, or influencing their
faculties by possessing, wresting, distorting, the organs of
the body and spirits of the blood. The Holy Spirit is in
the faculties and useth them as his organs. And this he did,
secondly, with that light and evidence of himself, of his
power, truth, and holiness, as left them liable to no sus-
picion, whether their minds were under his conduct and in-
fluence 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 super-
natural 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 insinua-
tions, as that they shall for a while think them to be from
God himself. But in the inspirations of the Holy Spirit,
and his actings of the minds of the holy men of old, he
gave them infallible assurance that it was himself alone by
whom they were acted; Jer. xxiii. 28. If any shall ask by
what TtK/ju'ipia 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 ordi-
nary gracious workings of the Holy Ghost, pretended unto.
What some phrenetical persons in their distempers or under
their delusions have boasted of, no sober or wise man esteems
worthy of any sedate consideration. But this I say, it was
the design of the Holy Ghost to give those whom he did
thus extraordinarily inspire, an assurance sufficient to bear
them out in the discharge of their duty, that they were acted
by himself alone. For in the pursuit of their work which
they were by him called unto, they were to encounter various
dangers, and some of them to lay down their lives for a
testimony unto the truth of the message delivered by them.
This they could not be engaged into without as full an evi-
dence of his acting them, as the nature of man in such cases
is capable of: the case of Abraham fully confirms it. And it
is impossible but that in these extraordinary workings there
VOL. II. L
146 OPERATIONS OF THE HOLY SPIRIT
was such an impression of himself, his holiness, and autho-
rity 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 a^ioTnarov ' 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 4hey expressed the revelation which they had re-
ceived by inspiration from him. They spake as they were
acted by the Holy Ghost. He guided their tongues in the
declaration of his revelations, as the mind of a man guideth
his hand in writing to express its conceptions. Hence David
having received revelations from him, or being inspired by
him, affirms in his expression of them, that ' his tongue was
the pen of a ready writer ;' Psal. xlv. 2. that is, it was so
guided by the Spirit of God to express the conceptions re-
ceived from him. And on this account God is said to speak
by their mouths, ' as he spake by the mouth of the holy
prophets;' Luke 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
allay from their frailties or infirmities. So when David had
received the pattern of the temple, and the manner of the
whole worship of God therein by the Spirit; 1 Chron. xxviii.
12. he says, ' All this the Lord made me understand in
writing by his hand upon me, even all the work of this
pattern f ;' ver. 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 him-
self 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.
It remaineth that, as unto this first extraordinary work
f Nee aer voce pulsatus ad aures eorum perveniebat, sed Deus loquebatur in
aniiuo prophetarum. Ilieron. Proem, in lib. 1. Commentar. in Isa.
PREPARATORY TO THE NEW CREATION. 147
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 ad-
juncts of prophecy. Some following Maimonides in his
' More Nebuchim,' have from the several ways of the com-
munication of divine revelations, distinguished the degrees
of prophecy or of the gifts of it, preferring one above another.
This I have elsewhere disproved, ' Expos. Heb.' chap. i. Nei-
ther 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 pre-
scribes, and with Tatianus seems to give countenance unto g .
The distinct outward manners and ways of revelation men-
tioned 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, xxii. 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 im-
pressions 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 inspi-
ration, I cannot acknowledge it as a distinct way of revela-
tion by itself. For it was that which was absolutely neces-
sary to give an infallible assurance of mind in the other ways
also. And setting that aside, there is none of them but are
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 to him ' face to face as a man
speaketh unto his friend;' Exod. xxxiii. 11. Numb. xii. 8.
And as far as I can observe the whole revelation made unto
S TLnvixa. Si tou ©Ecu TTttpi nracnv y.iv olx. eVtiv. ITaji Se tiVi to"; Sixaioit m\iTBuo/A.£-
]<? xarayo/ASvov, x.al evfj.'rt'hixo' /Atvov tjj -^"X^' ^'* itzoayoosieiaev rat; XotnaT; ■^v^a.'ii; to xe-
\u(*y.ivov a.va.yyn\t. Tatian. Assyr. Contra. Grrecos.
L 2
14S OPERATIONS OF THE HOLY SPIRIT
Moses was by outward audible articulate voices, whose sense
was impressed on his mind by the Holy Spirit. For an ex-
ternal 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 — 14. as also to Samuel and Jere-
miah, 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 autho-
rity with them. This was not the usual way of God's re-
vealing 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 ef-
fectual impression on their minds which we have before
described. And these voices were either immediately cre-
ated 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 forma-
tion and pronunciation of them. But, as we observed be-
fore, 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 Tes-
tament to the same purpose, and unto them also I refer all
those visions which they had in their sleep though not called
dreams' 1 . And these in this case were the immediate opera-
tion of the Holy Ghost, as to the divine and infallible im-
pressions they conveyed to the minds of men. Hence in
the promise of the plentiful pouring out of the Spirit, or com-
munication of his gifts, mention is made of dreams; Actsii.
17. ' I will pour out my Spirit upon all flesh, and your sons
and your daughters shall prophesy, 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
h Sunt autem multa genera prophetandi, quorum unuin est soniniorum quale fuit
iu Danielc. Hieron. in Hiereinian, cap. 23.
PREPARATORY TO THE NEW CREATION. 149
nocturnal visions under the New Testament ; but the intention
of the words is to shew, that there should be a plentiful ef-
fusion of that Spirit which acted by those various ways and
means then under the Old. Only as to some particular di-
rections 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 'horror of
of a deep sleep fell upon him;' Gen. xv. 12 — 14. 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 on 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
TiD^TT TO^n, • 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 ;
Horn. II. 1. Kal yap r ovap Ik Sioc tcrrtv; * a dream is from Ju-
piter.' And when the reprobate Jews were deserted as to
all divine revelations, they pretended unto a singular skill in
the interpretation of dreams, on the account of their deceit
wherein they were sufficiently infamous.
Qualiacumque voles Judaei somnia vendent.
Thirdly, God revealed himself in and by visions or repre-
sentations of things to the inward or outward senses of the
prophets. And this way was so frequent, that it bare the
name for a season of all prophetical revelations. For so we
observed before, that a prophet of old time was called a
seer. And that because in their receiving of their prophe-
cies they saw visions also. So Isaiah terms his whole glo-
rious prophecy ntn 1i£*X \)\n ' the vision which he saw;' chap,
i. 1. partly from the especial representation of things that
were made unto him, chap. vi. 1 — 3. and partly it may be
from the evidence of the things revealed unto him, which
were cleared as fully to his mind as if he had had an ocular
150 OPERATIONS OF THE HOLY SPIRIT
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 per-
sons 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 Ha-
bakkuk, i. 1. as also after the return from the captivity ; Zech.
*x. 1. Mai. i. 1. Either therefore this respected that only sea-
son 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 revela-
tions 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. 1, 2.
Jer. i. 11. 14, 15. Ezek. i. and the like. Now these visions
were of two sorts 1 . 1. Outward representations of things
unto the bodily eyes of the prophets. 2. Inward representa-
tions unto their minds. 1. There were sometimes appear-
ances 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 minister-
ing angels, as hath been proved elsewhere. So was the burn-
ing 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 seeth-
ing-pot and almond-rod seen by Jeremiah, i. 11. 14. as also
his baskets of figs, and many more of the like kind might be
4 Propheta Deum qui corporaliter invisibilis est, non corporaliter sed spiritualiter
videt. Nam raulta genera visionis in Scripturis Sanctis inveniuntur. Unum secun-
dum oculos corporis, sicut vidit Abraham tres viros sub ilice Mambre. Alterum se-
cundum quod imaginamur ea quee per corpus sentimus. Nam et pars ipsa nostra
cum Divinitus assumitur,multarevelantur non per oculos corporis, aut aures, aliumve
sensum carnalera, sed tamen his similia, sicut vidit Petrus discum ilium submitti a
coelo cum variis animalibus. Tertium autem genus visionis est secundum mentis in-
tuitum quo intellecta conspiciuntur Veritas et sapientia ; sine quo genere ilia duo qua*,
prius posui vel infructuosa sunt vel in errorem mittunt. August, contra Adamantum,
cap. 28.
PREPARATORY TO THE NEW CREATION. 151
instanced in. In these cases, God made representations of
things unto their outward senses. 2. They were made some-
times only to their minds. So it is said expressly, that when
Peter saw his vision of a sheet knit at the four corners and
let down from heaven to earth he was in a trance, i-niirtozv
itr' avrbv iKOTamg; Acts x. 10. An ' ecstasy seized on him,'
whereby for a season he was deprived of the use of his bo-
dily senses. And to this head I refer Daniel's and the apo-
calyptical visions. Especially 1 do so all those wherein a
representation was made of God himself and his glorious
throne. Such as that of Micaiah, 1 Kings xxii. 18. and Isa.
vi. 1. Ezek. i. 3—5. 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 ap-
prehension 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 re-
quired 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 re-
presented unto them. For instance, Ezekiel receiveth a vi-
sion 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 intro-
duced ; chap. xliv. 4 — 6, &c. It seems utterly impossible for
the mind of man to conceive and retain at once all the har-
monious structure, dimensions, and laws of the fabric repre-
sented. 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
152 OPERATIONS OF THE HOLY SPIRIT
declare it. So David affirms that the Spirit of God made
him to understand the pattern of the temple built by Solo-
mon in ' writing by his hand upon him.'
Secondly, There were some accidental adjuncts of pro-
phecy, which at some times accompanied it. In the reve-
lation of the will of God to the prophets, they were some-
times enjoined symbolical actions. So Isaiah was commanded
to 'walk naked and bare-foot;' Isa. xx. 1—3. Jeremiah
to dispose of a 'linen girdle;' chap. xiii. 1, 2. Ezekielto 'lie
in the siege;' chap. iv. 1—4. and to remove the 'stuff of
his house;' chap. xii. 3, 4. Hosea to take a wife of 'whore-
doms,and children of whoredoms;' Hos. 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 whore-
doms, 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 vi-
sions, 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. 3, 4. For the other instances,
I know nothing, but that the things reported might be really
performed, and not in vision only. And it is plain that Eze-
kiel 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.
2. Their revelations were accompanied with local muta-
tions, or rather being carried and transported from one place
unto another ; so was it with Ezekiel, chap. viii. 3.11. 24. And
it is expressly said, that it was in the visions of God. Fall-
ing by divine dispensation into a trance or ecstasy, wherein
their outward senses were suspended their operation, their
minds and understandings, were unto their own apprehension
carried in a holy rapture, from one place unto another, which
was effected only by a divine and efficacious representation
of the things unto them, which were done in the places from
whence they were really absent. And these are some of
those accidents of prophetical revelations which are recorded
in the Scripture ; and it is possible that some other instances
of the like nature may be observed. And all these belong
PREPARATORY TO THE NE\Y r CREATION. 153
to the TroXvrpoTria rf}c Suae tm\v<jz(x)g, or manifold variety of
divine revelations, mentioned Heb. i. 1.
But here a doubt of no small difficulty nor of less impor-
tance presents itself unto us. Namely, whether the Holy
Ghost did ever grant the holy inspirations, and the gift of pro-
phecy thereby, unto men wicked andunsanctifed k . For the apo-
stle Peter tells us, that 'holy men spake of old as they were
moved by the Holy Ghost ;' 2 Pet. i. 21. which seems to in-
timate, that all those who were inspired and moved by him,
as to this gift of prophecy, were holy men of God 1 . 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 sor-
cerer, that gave himself to diabolical enchantments and di-
vinations, and as such an one was destroyed by God's appoint-
ment. 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 ; Numb,
xxxiii. 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 pro-
fesseth of himself that he heard the words of God and saw
the visions of the Almighty; Numb.xxiv. 4. but did actually
foretell and prophecy glorious things concerning Christ and
his kingdom. Shall we then think that the Holy Spirit of
k Prophetce erant Baal, et prophets confusionis, et alii offensionum, et quoscun-
que vitiosos prophetas Scriptura commemorat. Hieron. Comment in Epist. ad Ti-
tum. cap. i.
1 Zrnns-ei; Je el wavTEC, Ei tic TT%o$nrvJii, in meu/xaroi; ayiou TTpo<}»!TEu£i ; tt3? Se ov £r,Tri-
C"£»? a£i'ov 69TCV, Ei ye Aa#iJ fxera. rhv evu tou Oupiou a/xapriav eu'Kaffo'jfjt.evoS a<f>aipE9>iva»
ow' avrov to ayiov •ajvevy.a. <priTi. To 'njvev/xa to ayiov crov fxri aVTavsXnj kit ey.ou.
o'Jroo Se tyrns-ext; a£io'v eVti to itefi tou aylov TTVE^aTOf ei Suvarai E?rat xai ey afxa^TOXS
4-^X^- Origen. Commentar. in Johan. torn. .'30.
I'rophetias mysterio usi sunt etiam qui exorbitaverant a vera religione, quia et i 1 lis
ik'dit Deus verbum suum ut mysteria futura pronunciarent horninibus. Hieron.
Comment, in Job, cap. 33.
Nam et prophetare et daemonia excludere et virtutes magnas in terris facere sub-
lines utique et adniirabilis res est, non tamen regnum coeleste consequitur quisquis
in his omnibus invenitur, nisi recti et justi itineris observatione gradiatur. Cyprian,
de Veritat. Ecclesiae.
154 OPERATIONS OF THE HOLY SPIRIT
God will immix his own holy inspirations, with the wicked
suggestions of the devil in a soothsayer? Or shall we sup-
pose that the devil was the author of those predictions,
whereas God reproacheth false gods and their prophets acted
by them, that they could not declare the things that should
happen, nor shew the things that were to come 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 vexed him ;
and yet afterward that the ' Spirit of God came upon him,
and he prophesied ;' 1 Sam. xix. 24. 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.
Sundry things may be offered for the solution of this dif-
ficulty. 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, con-
cerning whom I no way doubt but that they were all sanctified
and holy. (3.) It may be that he understandeth not real in-
herent 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 initself 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 holi-
ness, in the heart. Another work of the Holy Ghost was ne-
cessary 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 limi-
tation. 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 sane-
PREPARATORY TO THE NEW CREATION. 155
tified 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 in-
tention, to utter a sacred truth, and that because he was high-
priest, whose words were of great reputation with the people™.
And as Balaam was over-ruled to 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 acknow-
ledge it is of importance. But sundry things may be of-
fered 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 enchant-
ments;' Numb. xxiv. 1. So the whole description of his
course and end gives him up as a cursed sorcerer, and he is
expressly called OQip, 'a soothsayer;' Josh. xii. 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 voice of God, and saw
m Er tij fA.lv ouv TTpo^jiiTi); Ecrri TraVTa;; Tl^o<pririvtt ; Ei Se tij Tlpo<frirevsi 011 wayrmq io-iT
Ilgotyrnnz. ex Se twv weji tov Kaiacfav avayiygafx/ntvcov, ITpo<f»m^c"aVTa 7tepi
tou o-wriifot; , eVtiv oti kiu fxo^ti^a -^v^n IwiJe^eTai wots to nfo<f»mu£iv. Origen. Com-
ment in Johan. sect. 30.
156 OPERATIONS OF THE HOLY SPIRIT
the visions of the Most High/ it might be only his own
boasting to procure veneration to his diabolical incantations.
But in reputation we find he was in those 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 testi-
mony 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 im-
pression 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 some-
times 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, and to shew to men
the way of salvation; Acts xvi. 16, 17. And this must be
acknowledged by them who suppose that the sybils 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, modera-
tion, 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 vexations 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
PREPARATORY TO THE NEW CREATION. 157
by Augustine". And for the old prophet at Bethel, 1 Kings
xiii. although he appears to have been an evil man, yet
lie was one whom God made use of to reveal his min'd some-
times 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 ; ver. 20, 21.
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 pro-
phets 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 pro-
phets in the strict sense of that name. And the apostle tells
us that the 17 ypcupj), the Scripture or writing itself was by
inspiration from God ; 1 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 de-
scription into writing ; 1 Chron. xxviii. 19. Now this mi-
nistry 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 begin-
ning and pattern of the Scriptures. The writers of the his-
torical books of the Old Testament before the captivity are
unknown. The Jews call them ED^r^frn 0^03 ' 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
n Saul invidiae stiinulo suscitatus et malo spiritu ssepe arreptus, cum David occi-
dere vellet, et ipse David tunc cum Sanmele et ca/terorum prophetarum cuneo pro-
phetaret, misit Saul nuncios et ipsum inh-rficiendum de medio prophetarum rnpere
jubet. — Sed et ipse cum inter prophetas venerat prophetabat. — Quouiam Spiritus
Sancti verba non dicentium merito pensantur, sed ipsius voluntate ubicunque voluc-
rit proferuntur. At vero quidam in hoc loco sestimant quod Saul non Divino Spi-
ritu sed malo illo quo saepe arripiebatur per totum ilium diem prophetaret.
Sed qualiter hoc sentiri potest cum ita scribitur; et sanctus est super euro Spiritus
Domini et ambulans prophetabat? nisi forte sic in hoc loco accipi-itur Spiritus Do-
mini quomodo et alio loco Spiritus Domini mains Saul arripiebat. Verumtamen ubi-
cunque sine additamento Spiritus Dei vel Spiritus Domini vel Spiritus Christi in Sci ip-
turis Sanctis invenitur, Spiritus Sanctus esse a nullo sano sensu dubitatur. T'bicun-
que vero cum additamento Spiritus Domini malus dicitur esse, intelligitur Diabolus
esse, qui Domini propter ministerium, mains propter vitiuiu dictus videtur. Aiigust
de mirabil. Scriptune, lib. 1. cap. 10.
158 OPERATIONS OF THE HOLY SPIRIT
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 times (although they might
be furnished with, and skilled in these things), but by the
inspiration, guidance, and direction, of the Holy Ghost.
Hence are they called prophets, in such a latitude as the
word may be used in, to 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. 1. The inspiration of the minds of these prophets,
with the knowledge and apprehension of the things commu-
nicated unto them. 2. The suggestion of words unto them,
to express what their minds conceived. 3. The guidance
of their hands, in setting down the words suggested ; or of
their tongues, in uttering them unto those by whom they were
committed to writing ; as Baruch wrote the prophecy of Je-
remiah from his mouth ; Jer. xxxvi. 3.18. 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 hu-
man imperfection mixed itself therewithal. I know some
think that the matter and substance of things only was com-
municated 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 va-
riety 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 abili-
ties. 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
PREPARATORY TO THE NEW CREATION. 159
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 acts them any otherwise than
they are in their own natures, and with their present endow-
ments and qualifications meet to be acted and used. He
leads and conducts them in such paths wherein they are able
to walk. The words therefore which he suggests unto them
are such as they are accustomed unto, and he causeth them
to make use of such expressions as were familiar unto them-
selves. So he that useth divers seals maketh different im-
pressions, though the guidance of them all be equal and the
same. And he that toucheth skilfully several musical in-
struments variously tuned, maketh several notes of music.
We may also grant and do, that they used their own abili-
ties 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 them-
selves, 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 oft-
times in the original great senses and significations depend
on a single letter, as, for instance, in the change of the name
of Abraham ; and our Saviour affirms, that every apex and
iota of the law is under the care of God, as that which was
given by inspiration from himself; Matt. v. But I have on
other occasions treated of these things, and shall not there
fore here enlarge upon them.
The third sort of the immediate extraordinary operations of
the Holy Ghost absolutely exceeding the actings and compli-
ance 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
160 OPERATIONS "OF THE HOLY SPIRIT ,
their computation, all the rest that are recorded in the Scrip-
ture. 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 ex-
pressly 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 be-
fore ; 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 ii. 12. 16. Only they were infalli-
bly 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 ;' Josh. x. 12.
There was no power in Joshua, no not extraordinarily com-
municated 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 ' God
hearkened unto the voice of a man;' ver. 14: It is a vanity of
the greatest magnitude in some of the Jews, as Maimonides,
* More Nebuch.' p. 2. cap. 35. Levi B. Gerson on the place,
and others who deny any fixation of the sun or moon, and
judge that it is only the speed of Joshua in subduing his
enemies before the close of that day which is intended. This
they contend for lest Joshua should be thought to have
wrought a greater miracle than Moses. But as the prophet
Habakkuk is express to the contrary, chap. iii. 11. and their
own Sirachides, cap. 45, 46. 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
PREPARATORY TO THE NEW CREATION. 1G1
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 re-
putation 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 consi-
deration 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 sians
before them, that they might believe that he was sent of God ;
Exod. iv. 8. And such works were called signs, because
they were tokens and pledges of the presence of the Spirit
of God with them by whom they were wrought. Nor was
this gift ever bestowed on any man alone, or for its own sake,
but it was 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.
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.
I. 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 them-
selves to endeavour after, and sedulously to improve the mea-
VOL. II. M
162 OPERATIONS OF THE HOLY SPIRIT
sures wKich 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 ordi-
nary 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 often-
times 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 San-
hedrim, or court of seventy elders, to bear together with
Moses the burden of the people in their rule and govern-
ment; the Lord is said ' to put his Spirit upon them,' and
that ' the Spirit rested on them ;' Numb. xi. 16, 17. ' And the
Lord said unto Moses, Gather unto me seventy men of the
elders of Israel, whom thou knowest to be elders of the
people and officers over them. And I will take of the Spirit
that is upon thee, and put it upon them, and they shall bear
the burden of the people with thee;' ver. 25. ' And the Lord
took of the Spirit that was on Moses and gave it unto the
seventy elders, and the Spirit rested on them.' That which
these elders were called unto, was a share in the supreme
rule and government of the people, which was before entirely
in the hand of Moses. This the occasion of their call de-
clares; ver. 11 — 15. and they were O'^Dlii* 'inferior officers'
before; such as they had in Egypt, who influenced the peo-
ple 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 a>r6N or * gods/ For these
were they unto whom ' the word of God came/ who were thence
called gods ; John x. 34, 35. Psal. Ixxxii. 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 oh them, it is said they 'prophesied and
ceased not;' ver. 25, 26. that is, they sang or spake forth
PREPARATORY TO THE NEW CREATION. 163
the praises of God, in such a way and manner as made it evi-
dent unto all that they were extraordinarily acted by the
Holy Ghost. So is that word used 1 Sam. x. 10. and else-
where. But this gift and work of prophecy was not the es-
pecial 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 1DD» h6l which
we render ' and ceased not,' they ' prophesied and ceased
not,' ver. 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 any more. So when God would erect a kingdom
amongst them, which was a new kind of o-overnment 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 ex-
pressed, to endow him with that\visdom and magnanimity that
might make him meet for kingly rule. And because he was
new called from a low condition unto royal dignity, the com-
munication of the Spirit of God unto him, was accompanied
with a visible sign and token, that the people might ac-
quiesce 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;' ver. 10, 11.
And in like manner he dealt with others. For this cause
also he instituted the ceremony of anointing at their inau-
guration ; for it was a token of the communication of the
gifts of the Holy Ghost unto them ; though respect were
had therein to Jesus Christ, who was to be anointed with all
his fulness, of whom they were types unto that people. Now
these gifts for government are natural and moral abilities of
the minds of men, such as are prudence, righteousness, cou-
rage, 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 communi-
cate gifts and abilities unto them quite of another kind, but
only gave them an extraordinary improvement of their own
m 2
164 OPERATIONS OF THE HOLY SPIRIT
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 things, to prefer
wisdom and knowledge for rule before them all ; 2 Chron.
i. 10 — 12. And this he received from him who is the ' Spirit
of wisdom and understanding;' Isa. xi. 3. And if the rulers
of the earth would follow this example, and be earnest with
God for such supplies of his Spirit as might enable them
unto 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 es-
pecial 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, and did receive especial aid from the Spirit of God,
though he was in himself but a ' ravenous bird of prey;'
Isa. xlvi. 11. For the gifts of this Holy One in this kind,
wrought no real holiness in them on whom they were be-
stowed ; 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 be-
stowed, 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 go-
vernment 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 per-
PREPARATORY TO THE NEW CREATION. 1C5
sons 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 ; Judg. 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 cloth-
ing 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 effica-
cious impression of his power upon them, as that both them-
selves 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 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 ;' Judg. 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 vio-
lated 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
Bezaliel and Aholiab with wisdom and skill in all manner of
curious workmanship, about all sorts of things for the build-
ing and beautifying of the tabernacle ; Exod. xxxi. 2, 3.
Whether Bezaliel 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 im-
proved 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 their order designed by God him-
self. And, therefore, although the skill and wisdom men-
166 OPERATIONS OF THE HOLY SPIRIT
tioned 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 every thing that is praiseworthy 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 exempli-
fications 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
selfsame 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
PREPARATORY TO THE NEW CREATION. 167
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 are of any great use unto
us. And whereas we find every thing that is good even
under the Old Testament, assigned unto him as the sole im-
mediate 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 our-
selves ; so diverse, yea so adverse, are the thoughts of God
and men in these things, where our thoughts are not capti-
vated 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 pro-
phecy, of miracles, and of writing the mind of God by in-
spiration for the use of the church ; otherwise, there is no
truth in their observation. For there were afterward espe-
cial revelations of the Holy Ghost granted unto many, as unto
Simeon and Anna ; Luke i. And others constantly received
of his gifts and graces to enable them unto obedience, and
fit them for their employments. For without a continuance
of these supplies, the church itself must absolutely cease.
.GENERAL DISPENSATION
OF
THE HOLY SPIRIT,
WITH RESPECT UNTO
THE NEW CREATION.
CHAP. II.
The work of the Spirit of God, in the new creation, proposed to considera-
tion. 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 in 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 ivhen he left the
world. The ends for to/rich he promised him. The ivork of the new crea-
tion 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 prin-
cipally intended in the whole; and that because our faith
and obedience is principally therein concerned. This is the
dispensation and work of the Holy Ghost, with respect to
the gospel; or the new creation of all things in and by Jesus
Christ. And this, if any thing in the Scripture, is worthy of
our most diligent 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 di-
vine 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 per-
sons in the one divine nature or being, was known to all who
enjoyed divine revelation, even under the Old Testament,
though to us it be manifested with more light and convincing
evidence. The incarnation of the Son of God was promised
and expected from the first entrance of sin, and received its
actual accomplishment in the fulness of time, during the
DISPENSATION OF THE HOLY SPIRIT. 169
continuance of the Mosaical pedagogy. But this dispen-
sation 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, be-
cause 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, 1 shall add some conside-
rations, 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
comins; 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, there-
fore, 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 Scrip-
tures, 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, are fanatical and unintelligible by rational
men ; for, because of this contempt of him, the wrath of God
will come on the children of disobedience. And if the
170 DISPENSATION OF THE HOLY SPIRIT
' 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 unto those words of our Saviour, ' that the world
cannot receive him/ And it cannot do so, because it ' neither
seeth him nor knoweth him ;' or hath no experience of his
work in them, or of his power and grace. Accordingly doth
it, — it is 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. 6. And it is so in opposition to
the 'ministration of the law,' wherein yet there were a multi-
tude" 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 insti-
tutions, and the manner of their performance, knows nothing
of it. Nor yet is there any extraordinary afflatus, or inspi-
ration, now intended or attended unto, as we are slander-
ously reported, and assome affirm tha twe 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 de-
clared 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 occa-
sions do require. They are not, therefore, the especial in-
terest of a few, but the common concern of all Christians.
The Papists grant, that this promise is continued ; but they
would confine it to their pope or their councils, things no
where mentioned in the Scripture, nor the object of any one
gospel promise whatever. It is all believers in their places
WITH RESPECT UNTO THE NEW CREATION. 171
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 shewn. Others also
grant the continuance of this gift, but understand no more
by it, but an ordinary blessing upon men's rational endea-
vours, 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 for ever ; John xiv. 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 be-
lieve, 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. 10 — 13. The own-
ing, 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 pro-
fession, 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 Sa-
viour enjoining an importunity in our supplications, ver.
9, 10. and giving us encouragement that we shall succeed in
172 DISPENSATION OF THE HOLY SPIRIT
our requests, ver. 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 ;' ver. 13. Which in
the other evangelists, is ' good things/ Matt, vii.ll. 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 pre-
scription 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 sig-
nal promise of our blessed Saviour, to send him as a Com-
forter 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, there-
fore, 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 con-
stantly 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 de-
pend. God knows our state and condition, and we may bet-
ter 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,
WITH RESPECT UNTO THE NEW CREATION. 173
our prayers are to be regulated by what God hath enjoined
us to ask, and what he hath promised for 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 to leave this world by death. 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 be-
queathed 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 mer-
cies for particular ends and purposes. The Holy Spirit he
bequeaths to supply his own absence ; John xvi. 17. that is,
for all the ends of spiritual and eternal life. Let us, therefore,
consider this gift of the Spirit either formally, under this
notion that he was the principal legacy left unto the church
by our dying Saviour; or materially, as to the ends and pur-
poses 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 pre-
tended 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 there-
fore, hath the abuse of them been punished with blindness
and idolatry. But this is openly testified unto in the gos-
pel, 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 promisethto leave and
give unto them his Holy Spirit to abide with them for ever,
directing us to look unto him for all our comforts and sup-
plies. According, therefore, unto our valuation and esteem
of him, of our satisfaction and acquiescency in him, is our
174 DISPENSATION OF THE HOLY SPIRIT
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 pre-
tence of honouring God in their own way secure such per-
sons 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 consi-
der 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 3 world, we are or can be made par-
takers of. For, 1. there is no good communicated unto us
from God, but it is bestowed on us or wrought in us by the
Holy Ghost. No gift, no grace, no mercy, no 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 assist-
ing, be made to appear by instances of all sorts in our en-
suing discourse. And these considerations I thought meet
to premise unto our entrance into that work which now lieth
before us.
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, con-
fessed by all Christians, so I have elsewhere insisted on the
a Gratias ago tibi clementissime Deus, quia quod qusesivi mane prior ipse donasti.
Cypri. de Baptism. Christi.
WITH RESPECT UNTO THE NEW CREATION. 175
demonstration of it. 2. That which God ordereth and de-
signeth 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 exist-
ence, and excellencies. For from their discovery and mani-
festation, with the duties which as known they require from
rational creatures, doth the glory of God arise, and no other-
wise. 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 ex-
press image of his person ;' Heb. i. 3. in whose ' face the know-
ledge 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, towards us, in the accomplishment of the counsel
of his 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.
176 DISPENSATION OF THE HOLY SPIRIT.
We may make application of these things unto, and ex-
emplify 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 every
where. His will, his counsel, his love, his grace, his au-
thority, 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 — 3. Psal.
xl. 6—8. John iii. 16. Isa. liii. 10—12. Eph. i. 4—10. 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 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 particu-
larly 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.
Arid in these divine operations is the person of the Son re-
vealed 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 accomplish-
ment of the Father's counsel, and the Son's work, in an es-
pecial 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 pe-
culiar work of the Holy Ghost herein we shall now declare.
WORK OF THE HOLY SPIRIT,
WITH RESPECT UNTO
THE HEAD OF THE NEW CREATION,
THE
HUMAN NATURE OF CHRIST.
CHAP. III.
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 Soil 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 S071 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 concept on 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 oj
the church. And these were of two sorts.
i. Such as whereof the person of Chrht in his human na-
ture was the immediate object.
VOL. II. N
178 WORK OF THE HOLY SPIRIT WITH RESPECT
ii. Such as he performs towards others on his behalf;
that is, with direct respect unto his person and office.
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 immedi-
ately, 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, per-
form 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
understoodhow 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 sub-
sistence with himself. Herein the Father and the Spirit had
no interest nor concurrence, d ju?) kclt tvdoiciav kcu fiovXemv,
' 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. 4. Gal. iv. 4. Phil. ii. 6, 7. Heb. ii. 14. 17. which
places, with many others to the same purpose, I have else-
where 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
UNTO THE HEAD OF THE NEW CREATION. 179
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 ne-
cessarily 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 excel-
lencies 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 communi-
cations 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, nor 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 b speaks of himself with
b A^Xov ifl-Tiv oti xal rhv Tou iravriq teXouj Sigav, aiq f*h \oyos ytvt&trxei; ij $£ av&fajffof
ayvosi. 'AvSpznrov ya% <Stov to ayvotiv, xal y.i.'Kis-ra raZ-ra. AWa Xcti touto t?? <pi\av-
Spawi'a? "Siov toD irannpot;. 'EtteiIV) yap yiywvi avSpajTrof , ohx eotus-^uvEto $ia T«v cagxa T»iw
<xyvoouo-av£itET£~v, ovk olSa. "iva liity o'tj EiS»; if &eo?, ayvoiT <ragxiJt5j. Allianas. Oral.
4, Ad. Arian.
'Ayvoei toivi/v wt» to o-%nfA,a. t!j? a&pw&iTDTot; , o yivtiirxaiv t<* tffavTa Kara tSv Suva^uv
Ttij &eot>!toj. Chrysostom. Tom. 7. Serm. 117.
nx>jv io-T£ov, otj oi ttoXXoi tvv TTttTEpwv, stj^eSov $e waVTE?, <f ai'voVTai XEyovTE? alrov ayvotiv.
Ei yap Kara nana "Kiyirai hfMV o/uooucnoc, ayvovfAiv it xat h[*i"(, SiXov in xal avrof
iyfisi. Leontius By^zantinus, de Sectis.
N 2
180 WORK OF THE HOLY SPIRIT WITH RESPECT
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 inconceiv-
ably advanced, is not the subject of infinite essentially di-
vine 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 im-
mediate, peculiar, efficient cause of all external divine operations ;
for God worketh by his Spirit ; or in him immediately ap-
plies 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 ob-
served, 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 undi-
vided 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
UNTO THE HEAD OF THE NEW CREATION. 181
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 dis-
tinction 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 b womb of the blessed Virgin, was the
peculiar and especial work of the Holy Ghost. This work
I acknowledge, in respect of designation, and the authorita-
tive disposal of things, is ascribed unto the Father. For so
the Lord Christ speaketh unto him ; ' A body hast thou
prepared me;' Heb. x. 6. 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 as-
sumption, it is ascribed Jo the Son himself; Heb. ii. 14.
' Forasmuch as the children were partakers of flesh and
blood, he also himself partook 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 ; ver. 16. ' He took on him the seed of
Abraham.' But the immediate divine efficiency in this mat-
ter, was the peculiar work of the Holy Ghost; Matt. i. 18.
' When his mother Mary was espoused to Joseph, before
they came together she was found to be with child of the
Holy Ghost;' ver. 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
b Maximum in tota creatura 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. Atha-
nasius de fid. Un. et Trin.
Cieatrix virtus altissimi, superveniente Spiritu Sancto in virginem Mariam, Christi
corpus fabricavit ; quo ille usus templo sine viri natus est semine. Didvm. de Sp.
Sanct. lib. 2.
182 WORK OF THE HOLY SPIRIT WITH RESPECT
Ghost. He is the wonderful operator in this glorious work ;
and therein the power of the Most High was exerted. For
the power of the Most High is neither explicatory of the for-
mer 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 con-
cerning which the blessed Virgin had made that inquiry,
ver. 34. ' How can this be, seeing I know not a man?' is ex-
pressed. The Holy Ghost, saith the angel, acting 'the power
of the Most High/ or in the infinite power of God, shall ac-
complish 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 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 mira-
culous. For he is said to come, with respect unto his begin-
ning 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 creat-
ing act, which produced the matter and substance of all
things out of nothing, causing that to be, which was not be-
fore, neither in matter nor form, nor passive disposition ; but
like those subsequent acts of creation, whereby out of mat-
ter 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
I
UNTO THE HEAD OF THE NEW CREATION. 183
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 break the ser-
pent'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. 4. and 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 pur-
pose 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 de-
pend hereon ; Heb. ii. 14. For if he had not been made like
us in all things, sin only excepted, if he had not been par-
taker of our nature, there had been no foundation for the
imputing that unto us, which he did, suffered, and wrought;
Rom. viii.3. 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 gene-
ration, 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
184 WORK OF THE HOLY SPIRIT WITH RESPECT
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 as-
sumed, whole Christ was the Son of God.
2. That this act of the Holy Ghost, informing 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 in-
stant 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 as-
sumption 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 his own.
3. It hence also follows, that the conception of Christ
in the womb, being the effect of a creating act, was not ac-
complished successively , and in process of time, but was per-
fected in an instant". For although the creating acts of in-
finite 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 instanta-
neously 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
c E? tic Xevei TTgSJTOV m&rXaaSai to &Z//.a. tqv Hvgiov hfxZv \ntroZ Xpia-rov Iv tn (AriTga.
T>)C kyiaq Trap&Evou, xai jUETa reZra. £x»&«va« avrS to* ©eov Xo'yov, kcu tw 4"^" ^ ^C^'
nagaa-av, ava^ifxa. hrtm. Concil. Conbtantinop. ad Origenistas.
UNTO THE HEAD OF THE NEW CREATION. 185
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 cre-
ated 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 inqui-
ries 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,
$vva[iiQ vipivTOV iiriaKLaaeL aoi, '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 nsniD,
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 conceptio7i .of Christ, is assigned unto the Holy Ghost,
and to the blessed Virgin. For of her it is said expressly
in prophecy, mn TOVyn, 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 an-
cients 0eoroKoc, and Dei genet rix, which last, at least, I
wish had been forborne. Compare it with the Scripture, and
there will appear an unwarrantable Kaii>o<p(ovia in it. So
Luke i. 31. The words of the angel to her are, avWi'iipti Iv
yao-rpi, Kai rl^rj vlov, ' Thou shalt conceive in thy womb, and
bring forth a son ;' where her conception of him is distin-
guished from her bringing of him forth. And yet in the an-
cient creed, commonly called the Apostles', and generally
received by all Christians as a summary of religion, it is
said, he ' was conceived by the Holy Spirit,' and only ' born
of the Virgin Mary.' Ans. The same work is assigned to
both, as causes of a different kind, unto the Holy Spirit as
186 WORK OF THE HOLY SPIRIT WITH RESPECT
the active efficient cause, who, by his Almighty power, pro-
duced 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 espou-
sals unto Joseph, and that for sundry reasons. For, 1.
under the covering of her marriage to him, she was to receive
a protection of her spotless innocency. And besides, 2.
God provided one that should take care of her and her child
in his infancy. And hereby, 3. also, was our blessed Sa-
viour freed from the imputation of an illegitimate birth ;
until, by his own miraculous operations, he should give tes-
timony 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 na-
tural line of his descent, by the progenitors of the blessed
Virgin, yet he nameth her not; only mentioning her espou-
sals, 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 va-
nity and lightness, a third to sensuality and fleshly pleasures,
and so others to sloth and idleness. And although this dis-
position, 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,
UNTO THE HEAD OF THE NEW CREATION. 187
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, 2dly, also ; although he took
on him those infirmities, which belong unto our human na-
ture 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 con-
stitutions, 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, weari-
ness, 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 distem-
pers which personally adhere unto us, upon the disorder and
vice of our constitutions, he was absolutely free from.
WORK OF THE HOLY SPIRIT
IN AND ON
THE HUMAN NATURE OF CHRIST.
CHAP. IV.
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 injChrist, 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. Marki. 11. opened. How the Lord Christ offered him-
self 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 ac-
cording to the measure of its receptivity. Being not begot-
ten 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, ori-
ginal or actual. His nature, therefore, as miraculously cre-
ated in the manner described, was absolutely innocent, spot-
less, and free from sin, as was Adam in the day wherein he
was created. But this was not all ; it was by the Holy Spi-
WORK OF THE HOLY SPIRIT. 189
rit, positively endowed with all grace. And hereof it was
afterward only capable of farther degrees as to actual ex-
ercise, 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 im-
mediately 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 here-
unto, supernatural endowments of grace, superadded unto
the natural faculties of our souls. If we live unto God, there
must be a principle of spiritual life in us, as well of life na-
tural. This was the image of God in Adam, and was wrought
in Christ by the Holy Spirit. Isa. xi. 1 — 3. And 'there shall
come forth a rod out of the stem of Jesse, and a branch shall
grow out of his roots. And the Spirit of the Lord shall rest
upon him, the Spirit of wisdom and understanding, the Spirit
of counsel and might, the Spirit of 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 ex-
ecution of his office, as the king and head of the church, is
included in these words. But his first sanctifying work in
the womb is principally intended. For those expressions,
' a rod out of the stem of Jesse, and a branch out of his roots,'
with respect whereunto, the Spirit is said to be communi-
cated unto him, do plainly regard his incarnation. And the
soul of Christ, from the first moment of its infusion, was a
subject capable of a fulness of grace, as unto its habitual
residence and 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. p. 17. see John i. 14 — 16.
Thirdly, The Spirit carried on that work whose foundation
190 WORK OF THE HOLY SPIRIT IN AND ON
it had thus laid. And two things are to be here diligently
observed :
1. That the Lord Christ as man, did and was to exercise
all grace by the rational faculties and powers of his soul,
his understanding, will, and affections. For he acted grace
as a man, 'made of a woman, made under the law.' His
divine nature was not unto him in the place of a soul, nor
did immediately operate the things which he performed, as
some of old vainly imagined. But being a perfect man, his
rational soul was in him the immediate principle of all his
moral operations, even as ours are in us. Now, in the im-
provement 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' man-
ner of other men; as ver. 52. He 'increased in stature.' The
other respects the confirmation of the faculties of his mind,
he 'waxed strong in spirit.' So ver. 47. he is said to 'in-
crease in wisdom as in stature 3 .' He was TrXripovfiEvog aorplag,
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 ac-
companied his years ; ver. 52. And what is here recorded
by the evangelist, contains a description of the accomplish-
ments 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.
» Quomodo proficiebat sapientia Dei? doceat te ordo verborum. Profectus est
setatis, profectus est sapientiae, sed humanae. Ideo setatem ante pramisit, ut secun-
dum homines crederes dictum ; aetas enira non divinitatis sed corporis est. Er<*o si
proficiebat aetate bominis proficiebat sapientia hominis. Sapientia autem sensu'pro-
ficit, quia a sensu sapientia. Ambros. de Incarnat. Dom. Mysterio, chap. 7.
Nam et dominus homo accepit communicationem Spiritus Sancti ; sicut in evan-
geliislegitur; Jesus ergo repletus Spiritu Sancto, regressusest a Iordane. Hsec autem
absque ulia calumnia 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
atqueeodem quasi de altero secundum naturam Dei, et hominis disputatur. Didvm.
deSp. San. lib. 3.
THE HUMAN NATURE OF CHRIST.- 191
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 mo-
ral defect in any kind, or an unacquaintedness with that
which any one ought to know, or is necessary unto him as
to the perfection of his condition or his duty, and it is false
that ever any of them ascribed it unto him. Take it 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 ;' 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 fulness, for he re-
ceived him not by measure. And continually, upon all oc-
casions, 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 6 . 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 unto them that are bound.' It is the
prophetical office of Christ and his discharge thereof in his
"b Et toi'vuv h tragi; h tea-nonm, to KvgiaKW %\a<rfxa., o tyvo; avSgajwo?, o oifavioj, t« veov
BXaa-r»fxa, to ana tm; few? oilws avSnrav, oSto; "hapBani to mivpa 'ayiov, &c. Chry-
sost. Homil. de Spiritu Sancto.
192 WORK OF THE HOLY SPIRIT IN AND ON
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. For this was that office whiclvhe
principally attended unto herein 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 but sparingly. Thereunto indeed belonged his
sending forth of apostles and evangelists to preach with au-
thority. 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 sa-
cerdotal office but only at his death, when he gave himself
for us an offering and a sacrifice to God for a * sweet smell-
ing savour ;' Eph. v. 2. wherein God smelt a savour of rest
and was appeased towards us. But the whole course of
his life and ministry was the discharge of his prophetical
office unto the Jews ; Rom. xv. 8. Which he was to do ac-
cording 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; ver. 19. Acts iii. 23.
Heb. i. 1. John viii 44. Hereunto was he fitted by this
unction of the Spirit. And here also is a distinction be-
tween 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. 3. 'The Spirit
rested on him as a spirit of wisdom, to make him of quick
understanding in the fear of the Lord.' Now this was in a
singular manner and in a measure inexpressible, whence he
is said to be anointed with the ' oil of gladness above his
fellows,' or those who were partakers of the same Spirit
with him;Psal. xlv. 7. Heb. i. 8, 9. Although 1 acknow-
ledge 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 extra-
ordinary gifts for the discharge of his prophetical office was
at his baptism ; Matt. iii. 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, exer-
cise, and improvement. And that they were then collated
appears ; for,
THE HUMAN NATURE OF CHRIST. 193
1. Then did he receive the visible pledge which confirmed
him in, and testified unto others his calling of God to, the
exercise of his office. ' For then the Spirit of God descended
like a dove and rested on him;. and, lo, a voice came from
heaven, saying, This is my beloved Son in whom I am well
pleased;' 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; John i. 33.
2. He now entered on his public ministry, and wholly
gave himself vp unto his work. For before he did only oc-
casionally 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 pri-
vate life, yet the fulness of gifts for his work he received not
until the time of his baptism; and therefore, before that, he
gave not himself up wholly unto his 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,' 7r\itpovf-i(vog crotyiag, Luke ii. 40. ' continually filling ;'
but now he is irXfiprig irvevpiaTog ayiov, ' full of the Holy
Ghost.' He was actually possessed of, and furnished with,
all that fulness of spiritual gifts which were any way needful
for him or useful unto him, or which human nature is capable
of receiving. With respect hereunto doth the evangelist use
that expression, ov yap Ik ptirpov Sidiocrtv 6 Qtbg to nvaiipa,
•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 in the text. He is spoken of, and
the subject of the whole discourse ;ver. 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
VOL. ii. o
194 WORK OF THE HOLY SPIRIT IN AND OTC
twenty times in this Gospel. Of him this account is given,
that he ' testifieth what he hath seen and heard ;' ver. 32.
and that he ' speaketh the words of God ;' ver. 3, 4, Different
events are also marked upon his testimony, for many re-
fused it, ver. 32. but some received it, who therein set to
' their seal that God is true ;' ver. 33. For he that 'believeth
not the record that he gave of his Son hath made him a liar;'
1 John v. 1. As a reason of all this it is added, that God
' gave not the Spirit unto him by measure;' so that he was
fully enabled to speak the words of God, and those by whom
his testimony was rejected were justly liable to wrath ;
ver. 36. Vain therefore is the attempt of Crellius, de Spirit.
Sanct. followed by Schlichtingius in his Comment on this
place, who would exclude the Lord Christ from being in-
tended 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 it-
self. For God's not giving the Spirit Ik fxirpov ' by measure,'
is his giving of him ctfiirpajg 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 ac-
cording to the measure of the gift of Christ;' Ephes. 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 fulness
from whence we ' receive grace for grace ;' John i. 16. For
hereby the Father accomplished his will, when ' it pleased
him, that in him all fulness should dwell,' Col. i. 19. that he
in all things might have the pre-eminence. Nor can any
difficulty of weight be cast on this interpretation from the
use of the word in the present tense, which is by Crellius
insisted on, SttWi'he giveth.' For Christ, they say, had be-
fore received the Spirit, for this is spoken of him after his
baptism. If therefore he bad been intended, it should rather
have been, 'he hath given,' or ' he hath not given unto him by
measure.' But, (1.) this was immediately on his baptism, and
therefore the collation of the fulness of the Spirit might be
spoken of as a thing present, being but newly past, which is
THE HUMAN NATURE OF CHRIST. 195
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 him-
self, 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, by which he wrought those great and miraculous
works whereby his ministry was attested unto and confirmed.
Hence it is said, that God wrought miracles by him ; Acts
ii. 22. 'Jesus of Nazareth a man approved of God, by mi-
racles 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 ii. 20. that is, the in-
finite divine power of God; but the power of God acted in
an especial manner by the Holy Spirit, as is expressly de-
clared 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^herein they
blasphemed the Holy Spirit whose works indeed they were ;
ver. 31, 32. Hence these mighty works are called Bwa/jietg
' 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 ex-
ercise 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, sup-
ported, in the whole course of his ministry, temptations, obe-
dience, and sufferings. Some few instances on this head
may suffice. Presently after his baptism when he was full
o2
196 WORK OF THE HOLY SPIRIT IN AND ON
of the Holy Ghost, he was 'led by the Spirit into the wilder-
ness;' Luke iv. 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 those words, to irvtvfxa avrbv kj3aAXa tig rrjv
tor]fxov, chap. i. 12. ' The Spirit driveth him into the wilder-
ness.' It is evident that the same Spirit and the same act
is intended in all the evangelists, here and Matt. iv. 1. Luke
iv. 1. But how the Holy Spirit should be said Ik^uWuv 'to
drive him/ is not so easy to be apprehended. But the word
in Luke is vyaro which denotes a guiding and rational con-
duct. And this cannot be ascribed unto any other spirit with
respect unto our Lord Jesus, butonly the Spiritof God. Mat-
thew expresseth the same effect by av{})ftri, chap. iv. 1. he was
* carried,' or ' carried up,' or 'taken away' from the midst of the
people. And this was vttotov irvevfiarog 'of that Spirit;' name-
ly, which descended on him, and rested on him, immediately
before ; chap. iii. 17. And the continuation of the discourse
in Luke will not admit that any other spirit be intended.
And ' Jesus being full of the Holy Spirit, returned from Jor-
dan, and was led by the Spirit into the wilderness ;' namely,
by that Spirit which he was full of. By k-j3aAAa 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 gos-
pel. Matt. ix. 38. ' Pray you therefore the Lord of the har-
vest,' 07ra»c lKJ3aAi} tpyarag tig tov StpiGfxbv avrov. So also,
Luke x. 2. ' that he would thrust forth labourers into his
harvest;' namely, by furnishing them with the gifts of his
Spirit, and by the power of his grace constraining them to
their duty. So did he enter upon his preparation unto his
work under his conduct. And it were well if others would
endeavour after a conformity unto them within the rules of
their calling. (2.) By his assistance was he carried tri-
umphantly through the course of his temptations unto a
perfect conquest of his adversary, as to the present conflict
THE HUMAN NATURE OF CHRIST. 197'
wherein he sought to divert him from his work, which after-
ward 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 ;' Luke iv. 14. He returned Iv rfj %v-
vafiu tov Trvtvfiarog, in the ' power of the Spirit' into Galilee ;
that is, powerfully enabled by the Holy Spirit unto the dis-
charge of his work. And thence, in his first sermon at
Nazareth he took those words of the prophet for his text,
' The Spirit of the Lord is upon me, because he hath anointed
me to preach the gospel to the poor;' Luke iv. 18. The is-
sue was, that they ' all bare him witness, and wondered at
the gracious words that proceeded out of his mouth;' ver.
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, strength-
ened, and comforted, in his whole course, in all his tempta-
tions, troubles, and sufferings, from first to last. For we
know that there was a confluence of all those upon him in
his whole way and work, a great part of that whereunto he
humbled himself for our sakes consisting in these things.
In and under them he stood in need of mighty supportment
and strong consolation. This God promised unto him, and
this he expected ; Isa. 1. 7, 8. xlii. 4. 6. xlix. 5 — 8. Now all
the voluntary communications of the divine nature unto the
human, were, as we have shewed, 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 him-
self. 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 accep-
tation of them. For the apostle doth shew 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 con-
sciences from dead works. And this was from the dignity of
his person on the account of his divine nature. It arose,
198 WORK OF THE HOLY SPIRIT IN AND ON
I say, from the dignity of his person, his Deity giving
sustentation unto his human nature in the sacrifice of him-
self. For by reason of the indissoluble union of both his
natures, his person became the principle of all his media-
tory acts, and from thence had they their dignity and effi-
cacy. 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 him-
self unto his office of a priest. For this was the act of him
who called him; ' He glorified not himself to be made a high-
priest, but he that said unto him, Thou art my Son ;' Heb. v. 6.
He made him a priest by his death, after the power of an
endless life; chap. vii. 16. 20, 21. Wherefore he conse-
crated 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
mio-ht be sanctified. Now, ' we are sanctified by the offering
of the body of 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
THE HUMAN NATURE OF CHRIST. 199
garden, which answered the adduction or bringing of the
beast to be sacrificed unto the door of the tabernacle ac-
cording to the law ; for there he did not only give up him-
self 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 ac-
companied 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 fre-
quently 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 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 j' Heb. xii. 2.
200 WORK OF THE HOLY SPIRIT IN AND
ON
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 vehe-
ment 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, holi-
ness, and severity against sin. His design was to repair the
glory of God, wherein it had seemed to suffer by sin; Psal.
xl. 6—8. Heb. x. 5—7. He came to do that with full de-
sire of soul (expressed in those words, ' Lo I come'), which
legal sacrifices could not do, namely, to make satisfaction to
the justice of God for sin, to be a propitiation to declare his
righteousness ; Rom. iii. 25. And this he doth as to the man-
ner of it with inexpressible ardency of zeal and affections ;
ver. 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 suffer-
ing, he expresseth the highest engagement of heart and af-
fections unto it; Luke xxii. 15. ' With desire have I de-
sired 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 withal, and how am I
straitened, or pained, till it be accomplished?' Luke xii. 50.
His zeal to advance the glory of God in the manifestation of
his righteousness and holiness, by the offering up himself
as a sin-offering to make atonement, gave him no rest and
ease until he was engaged in it, whence it wrought unto the
utmost. [2.] The exercise of his grace and love. This he
knew was the way to open the treasures of grace and love,
that they might be poured out on sinners to the everlasting
glory of God. For this was the design of God in the whole;
Rom. 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 will of God,
which were now in the height of their exercise, and grace
advanced unto the utmost in them, was another especial part
THE HUMAN NATURE OF CHRIST. 201
of this his offering up himself. That this was wrought in
him by the holy or eternal Spirit was before declared. And
it is frequently expressed as that which had an especial in-
fluence into the efficacy and merit of his sacrifice; Phil. ii.
8. ' He humbled himself, and became obedient unto death,
the death of the cross.' And when he offered up prayers
and supplications, ' though he were a Son, yet learned he
obedience by the things that he suffered ;' Heb. v. 8. that
is, he experienced obedience in suffering. It is true, that
the Lord Christ in the whole course of his life yielded obe-
dience 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 there-
fore doth God so express his satisfaction therein and accep-
tance 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 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 this, [1.] respected himself, namely,
that he should be supported, assisted, and carried through
the work he had undertaken unto a blessed issue. Herein
I confess he was horribly assaulted, until he cried out, ' My
God, my God, why hast thou forsaken me?' Psal. 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; Psal. xxii. 9 — 11. and
made such an open profession of it, that his enemies, when
they supposed him lost and defeated, reproached him with
it; ver. 8. Matt, xxvii. 43. To this purpose he declares
himself at large ; Isa. 1. 7 — 9. So his faith and trust in God,
as to his own supportment and deliverance, with the accom-
plishment of all the promises that were made unto him upon
his engagement into the work of mediation, were victorious.
202 WORK OF THE HOLY SPIRIT IN AND ON
[2.] They respected the covenant, and all the benefits that
the church of the elect was to be made partaker of thereby.
The blood that he now shed was the blood of the covenant,
and it was shed for his church ; namely, that the blessings of
the covenant might be communicated unto them; Gal. 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 him-
self 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, to be a ' sacrifice of a sweet-smelling savour unto
God ;' Eph. v. 2. God was so absolutely delighted and
pleased with these high and glorious acts of grace and obe-
dience in Jesus Christ, that he smelt as it were a savour of
rest towards mankind, or those for whom he offered himself;
so that he would be angry with them no more, curse them
no more : as it is said of the type of it in the sacrifice of
Noah; Gen. viii.20, 21. God was more pleased with the obe-
dience of Christ, than he was displeased with the sin and dis-
obedience of Adam ; Rom. v. 17 — 19. It was not then the
outward suffering of a violent and bloody death which was
inflicted on him, by the most horrible wickedness that ever
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 man-
ner, 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 him-
THE HUMAN NATURE OF CHRIST. 203
self, 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 re-
commends that in an especial manner into the hands of God
his Father ; Psal. 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 pre-
serve and protect him even in death, and to shew him again
the 'way and path of life;' Psal. 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 shewed him again the path of life. His
holy body in the grave continued under the especial care of
the Spirit of God, and hereby was accomplished that great
promise, ' that his soul should not be left in hell, nor the
Holy One see corruption ;' Psal. 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 cor-
ruption ; 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
204 WORK OF THE HOLY SPIRIT IN AND ON
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,' \vaag rag wSivctQ tov Savdrov. These are
the JTO ton, which, with a little alteration of one vowel,
signify the ' sorrows of death,' or the ' cords of death.' For
JTiO ton are the ' sorrows of death,' and mo ton are the
' cords of death ;' see Psal. xviii. 4. cxvi. 3. And these sor-
rows 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 w&vai, *■ tormenting
pains,' ended in his death itself. But the consequents of
them are here reckoned unto them, or the continuance un-
der 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 an-
swered the law. The same work he also takes unto him-
self; John x. 17, 18. ' I lay down my life that I may take it
again. No man taketh it from me, but I lay it down of my-
self: I have power to lay it down, and I have power to take
it again.' For although men by violence took away his
life, ' when with wicked hands they crucified and slew
THE HUMAN NATURE OF CHRIST. 205
him,;' Acts ii. 23. iii. 15. yet because they had neither au-
thority nor ability so to do without his own consent, he
saith, * No man could, or did, take away his life;' that is,
against his will, by power over him, as the lives of other
men are taken away ; for this neither angels nor men could
do. So, also, although the Father is said to raise him from
the dead by taking off the sentence of the law, which he
had answered ; yet he himself also took his life again
by an act of the love, care, and power of his divine na-
ture ; 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 in the
Spirit,' £wo7rotrj0dc Se rijf Trvev/xa-i, ' 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, ver.
19, 20. or that Spirit of Christ which was in the prophets
from the foundation of the world; 1 Pet. i. 11, 12. 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 in-
structed by our apostle ; Rom. viii. 11. ' But if the Spirit
of him that raised up Jesus from the dead dwell in you, he
that raised up Christ from the dead shall also quicken your
mortal bodies by his Spirit which dwelleth in you.' God
shall quicken our mortal bodies also, by the same Spirit
whereby he raised Christ from the dead. For so the rela-
tion 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; ver. 17.
The effects thereof in them and upon them are described,
ver. 18. and this he desires that they may so be made par-
takers of, that by the work of the Spirit of God in them-
selves, renewing and quickening of them, they might have
an experience of that exceeding greatness of his power,
which he put forth in the Lord Christ when he raised him
from the dead. And the evidence or testimony given
unto his being the Son of God, by his resurrection from the
206 WORK OF THE HOLY SPIRIT IN AND ON
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 ; Iv Su-
vajULU, Kara Trvev^a ayiuxxvvnq, 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 pas-
sion 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, 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 glo-
rified by the effectual operation of the same Spirit, the exem-
plar and pattern of that glory which in our mortal bodies
we shall receive by the same Spirit. For ' when he appears
we shall be like him ;' 1 John 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
to subdue all things unto himself;' Phil. iii. 21. And these
are some of the principal instances of the operations 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 conso-
lation 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 endea-
vours after conformity with him, which is our next end,
THE HUMAN NATURE OF CHRIST. 207
under the enjoyment of God in glory. What, therefore, in
these matters we apprehend we embrace ; and for the depth
of them they are the object of our admiration and praise.
ii. Secondly, There is yet another work of the Holy Spirit,
not immediately in and upon the person of the Lord Christ,
but towards him, and on his behalf with respect unto his
work and office. And it 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 apo
sties 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 re-
felled. But what could the testimony of twelve poor men,
though never so honest, prevail against the confronting suf-
frage of the world ? Wherefore this work of bearing wit-
ness 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. ' But when the Com-
forter 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. ' And we are his wit-
nesses of these things, and so also is the Holy Spirit, whom
God hath given to them that obey him/ And how he thus
gave his testimony our apostle declares, Heb. ii. 4. ' God also
bearing witness with them (that is, the apostles), both with
208 WORK OF THE HOLY SPIRIT IN AND ON
signs and wonders, and with divers miracles and gifts of the
Holy Spirit, according to his will.' The first principal end
why God gave the Holy Spirit to work all those miraculous
effects in them that believed in Jesus, was to bear witness
unto his person, that he was indeed the Son of God, owned
and exalted by him. For no man not utterly forsaken of
all reason and understanding, not utterly blinded, would
once imagine, that the Holy Spirit of God would work such
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 effec-
tual power which he put forth in and by the preaching of
the word, carried not only his vindication against all the
machinations of Satan, and his instruments throughout the
world, but also subdued the generality of mankind unto
faith in him, and obedience unto him ; 1 Cor. 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 judg-
ment; of sin, because they believe not on me; of righte-
ousness, 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; John 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. More-
over, whilst he was in the world, there was an unrighteous
THE HUMAN NATURE OF CHRIST. 209
judgment by the instigation of Satan passed upon him. On
this testimony of the Spirit, that judgment was to be re-
versed, 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 de-
clared.
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 learn-
ing 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 mis-
chievous 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 bar-
renness 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 pro-
per 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 dis-
charge of his office of mediator, consists alone in these emi-
nent, 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, be-
holding 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
VOL. II. P
210 WORK OF THE HOLY SPIRIT IN AND ON
be great inquiries after him, and that great deceits would be
immixed therewithal ; ' If,' saith he, ' they shall say unto
you, he is in the wilderness, go not forth ; behold he is in the
secret chambers, believe it not ;' Matt. xxiv. 26. It is not a
wilderness, low, persecuted, inglorious, and invisible condi-
tion as to outward profession, that our Saviour here intend-
eth. 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 lv ry
ip/jjuw 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 them-
selves into deserts and solitary places. For there they pre-
tended great intercourse with Christ, great visions and ap-
pearances of him, being variously deluded and imposed on
by Satan and their own imaginations. It is ridiculous on
the one hand, and deplorable on the other, to consider the
woful follies, delusions, and superstitions, this sort of men
fell into : yet was inthose 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 you will be deceived;' and again
saith he, ' If they say unto them he is, lv TolgTafiuoig, in the
secret chambers, believe it not.' There is, or I am much de-
ceived, a deep and mysterious instruction in these words.
Tafiela, signifies those secret places in a house where bread
and wine and cates of all sorts are laid up and stored. This
is the proper signification and use of the word. What pre-
tence then could there be for any to say that Christ was in
such a place? Why, there ensued so great a pretence hereof,
THE HUMAN NATURE OF CHRIST. 211
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 transub-
stantiation that is intended. Christ must be in the secret
places where their wafer and wine was deposited, that is,
Iv Tolg rafxtiotg. 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 re-
pository; 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/cwe Az'mwitha 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 excel-
lencies is effectual to stir up and draw forth our love to-
wards him. So the spouse in the Canticles, rendering a rea-
son of her intense affections towards him, says, That ' he is
white and ruddy, the chiefest of ten thousand;' that is, per-
fect in the beauty of the graces of the Holy Spirit, which
rendered him exceeding amiable. So also Psal. 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-fulness of the graces of the Spirit of God ? Consider aright
what hath been delivered concerning him, and if you can and
do, on the account thereof, delight in him, and love him, your
love is genuine and spiritual. But if your love be 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
p 2
212 WORK OF THE HOLY SPIRIT, &C.
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 prin-
cipal 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 fulness of grace which dwelt in hi3
human nature, as communicated unto him by the Holy Spirit
whereof we have treated.
If you love the person of Christ, it must be on these con-
siderations. Which whilst some have neglected, they have
doted on their own imaginations; and whilst they have
thought themselves even sick of love for Christ, they have
only languished in their own fancies.
Secondly, We are to know Christ so, as to labour after
conformity unto him. And this conformity consists only in a
participation of those graces whose fulness dwells in him.
We can therefore no other way regularly press after it, but
by an acquaintance with, and due consideration of, the work
of the Spirit of God upon his human nature, which is there-
fore worthy of our most diligent inquiry into.
And so have we given a brief delineation of the dispensa-
tion and work of the Holy Spirit, in and towards the person
of our Lord Jesus Christ, the head of the church; his pre-
paration of a mystical body for him, in his powerful gracious
work on the elect of God, doth nextly ensue.
THE GENERAL WORK
OP
THE HOLY SPIRIT
IN THE
NEW CREATION,
WITH KESPECT UNTO
THE MEMBERS OF THAT BODY WHEREOF
CHRIST IS THE HEAD.
CHAP. V.
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, audits building by him alone. Christ present with his church only
by his Spirit; Matt, xxviii. 19. Acts i. 9, 10. iii. 21. Matt, xviii. 19.
1 Cor. \i. 16. 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 per-
fection of all the gifts and graces of the Spirit ; Zech. iii. 9.
which, when he is exalted also as ' the head-stone in the
corner,' there are shoutings in heaven and earth, crying,
' Grace, grace unto him;' Zech. iv. 7. As upon the laying
of the foundation, and placing of the corner-stones of the
earth in the old creation, ' the morning stars sang together,
and all the sons of God shouted for joy;' Job xxxviii. 6, 7.
214 THE GENERAL WORK OF THE HOLY SPIRIT
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 par-
ticular 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 pecu-
liar 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 prin-
cipally, or firstly, to intend the demonstration and exaltation
of the glorious essential properties of his nature, his good-
ness, power, wisdom, and the like ; as Psal. xix. 1—4. Rom.
i. 19—21. Acts xiv. 15—17. xvii. 24—27. leaving only on
the works of his hands some obscure impressions of the dis-
tinction 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
IN THE NEW CREATION. 215
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 ap-
pear a vigorous acting of faith, and ardency of affection, in
the approaches of the saints unto God, under the Old Testa-
ment ; yet as unto a clear access to the Father through the
Son by the Spirit, as Eph. ii. 18. wherein the life and com-
fort of our communion with God doth consist, we hear no-
thing of it. Herein, therefore, God plainly declares, that the
foundation of the whole was laid in the counsel, will, and grace
of the Father ; Eph. 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 media-
tion 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 Spirit ;'
Matt, xxviii. 18. And these things have been discoursed of
before, though necessarily here called over asrain.
Secondly, From the nature and order of this work of God,
it is, that after the Son was actually exhibited in the flesh, ac-
cording to the promise, and had fulfilled what he had taken
upon him to do in his own person, the great promise of car-
rying on and finishing the whole work of the grace of God
in our salvation, concerns the sending of the Holy Spirit, to
do and perform what he also had undertaken*. Thus when
a Kal fjiaXia-rd ye to dwoXausiv toUj avct7rXao-9-EVTaj tov ayiacfAov, x.a.1 hauevsiv Iv rn
ava.ir'hdo-li, t?j toD -srayayiou wnifAaro; ia-ti Si/xougyla; ti xal a-woy?;. Jobius apud
Photium. lib. 122.
216 THE GENERAL WORK OF THE HOLY SPIRIT
our Lord Jesus Christ was ascended into heaven, and began
conspicuously and gloriously to carry on the building of his
church upon himself, the rock and foundation of it, it is said,
that * being exalted by the right hand of God, he received
of the Father the promise of the Holy Spirit ;' Acts 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 pro-
mise of sending him unto them, which he often repeated and
inculcated on their minds ; John xiv. 15, 16. And, (2.) when
he was actually leaving of 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 com-
manded them that they should not depart from Jerusalem,
but wait for the promise of the Father ;' and ver. 8. * Ye shall
receive power after the Holy Spirit is come upon you, and ye
shall be witnesses unto me, both in Jerusalem and in all Judea,
and in Samaria, and unto the utmost parts of the earth.' He
would have them look neither for assistance in theirwork, 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 ef-
ficacy. The kingdom of Christ is spiritual, and in the ani-
mating 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 communica-
tion of that Spirit, the everlasting promise whereof he re-
ceived of the Father, that gives being, life, usefulness, and
success to the ministry. Wherefore, also, (3.) upon his as-
cension in the accomplishment of the great promises given
unto the church under the Old Testament; Isa. xliv. 3. Joel
i. 18. as also of his own, newly given unto his disciples, he
poured forth his Spirit on them. This the apostle Peter de-
clares 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
IN THE NEW CREATION. 217
the miraculous operations and effects of it. And he is said
then to receive the promise of the Father, because he then
received the thing promised. The promise was not then first
given unto him, nor did he then receive it for himself ; for as
the promise was given long before, so in his own person he had
received the fulness of the Spirit from his incarnation, as hath
been declared. But now he had power given him actually to
fulfil and accomplish the promise in the collation of the thing
promised, and is thence said to receive the promise. So Heb.
xi. 13.39. it is said of all believers under the Old Testament,
that they died in faith, ' having not received the promise ;'
that is, the thing promised was not actually exhibited in their
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 preat
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 effec-
tual unto their souls the whole work of his meditation ; where-
fore he is said now ' to receive this promise/ because on his
account, and by him as exalted, it was now solemnly accom-
plished, in and towards the church. In the same manner
the same thing is described, Psal. lxviii. 18. ' Thou hast as-
cended on high, thou hast led captivity captive, thou hast re-
ceived 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 de-
ceive 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 defec-
tive 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 bv sendino- the
218 THE GENERAL WORK OF THE HOLY SPIRIT
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 com-
mandments unto them ;' Acts i. 2. Those commandments
concern the whole work, in preaching the gospel and found-
ing 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 ; ver. 4. 8, 9. In this pro-
mise, then, the Lord Christ founded the church itself, and
by it he builded it up ; and this is the hinge whereon the
whole weight of it doth turn and depend unto this day. Take
it away, suppose it to cease as unto a continual accomplish-
ment, 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 attend-
ance according unto the best of their understandings, unto
the^etter of the Scripture, or else in an exercise of their own
wills, wisdom, and invention ; if the work of the Spirit of
God be disowned or disclaimed by them, if there be not in
them, and upon them, such a work of his as he is promised
by our Lord Jesus Christ, there is 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 he who re-
presents his person, and dischargeth his promised work ;
operant navat Christo vicariam.' When our Lord Jesus was
IN THE NEW CREATION. 219
leaving the world, he gave his disciples command to ' preach
the gospel,' and to ' disciple the world,' into the faith and
profession thereof; Matt, xxviii. 19. For their encourage-
ment 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, ' 1 am with you always, even unto
the end of the world, or the consummation of all things ;'
ver. 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 towards
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 pos-
session of his kingdom and glory, he came again unto them,
and made his abode with them. ' No (saith Peter), the hea-
vens must receive him until the time of the restitution of all
things;' Acts hi. 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 when-
ever Christ leaves the world, the church must do so too.
For it is his presence alone which puts men into that condi-
tion, 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 ' dwell-
ing in them,' and walking in them ; and this he doth by his
Spirit alone. * For know you not that you are the temple
220 THE GENERAL WORK OF THE HOLY SPIRIT
of God, and that the Spirit of God dwelleth in you ;' 1 Cor.
iii. 16. He, therefore, so far represents the person, and sup-
plies the bodily absence, of Christ, that on his presence the
being of the church, the success of the ministry, and the edi-
fication of the whole, do absolutely depend. And this, if
any thing in the whole gospel, deserves our serious conside-
ration. 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 in-
cumbent on us, to inquire diligently what valuation we have
hereof, and what benefit we have hereby. For if we find not
that we really receive grace, assistance, and consolation,
from this presence of Christ with us, we have no benefit at
all by him, nor from him, for he is now no otherwise for those
ends with any but by his Spirit. And this they will one day
find, whose profession is made up of such a sottish contra-
diction, as to avow r an honour for Jesus Christ, and yet blas-
pheme 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 mi-
nisters 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 omnipre-
sence, or ubiquity of his human nature, by virtue of its per-
sonal union. But this is destructive of that nature itself;
which being made to be every where as such a nature, is truly
nowhere. And the most learned among them are ashamed
of this imagination. The words of Schmidt onEph. iv. 10.
IN THE NEW CREATION. 221
tva 7r\i}puxnj ra iravra are worthy consideration. ' Per rci
■navra aliqui intelligunt totum mundum, seu totum univer-
sum hoc, exponuntque ut omnipraesentia sua omnibus in
mundo locis adesset, loca omnia implendo : et hi verbum
TrXripcuar) de physica et crassa impletione accipiunt; quam
tamen talis irXvpioaig seu impletio locorum in mundo omnium
quae vel expansionem corpoream in quantitate continua, vel
multiplicationem, imo infinitam multitudinem unius ejus-
demque corporis in discreta praesupponit, et ex humana spe-
culatione orta est, falsoque nostris ecclesiis affingitur (where-
in yet he confesseth that it is taught); ne cogitanda quidem
sit pio homini; sed potius omni praesentia Christi hominis
— uti promissa est, modo nobis ineffabilicr edi, 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 Christ, so he worketh andeffecteth
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 ra-
ther 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 he shall speak, and he will shew you things
to come. He shall glorify me, for he shall receive of mine
and shall shew it unto you. All things that the Father hath
are mine; therefore, said I, that he shall take of mine, and
shew it unto you/ He comes to reveal and communicate
truth and grace to the disciples of Christ. And in his so
doing he speaks not of himself; that is, of himself only.
He comes not with any absolute new dispensation of truth
or grace, distinct or different from that which is in and by
the Lord Christ, and which they had heard from him. The
Holy Spirit being promised unto the disciples, and all their
work and duty being suspended on the accomplishment of
that promise, whereas he is God, they might suppose that
222 THE GENERAL WORK OF THE HOLY SPIRIT
he would come with some absolute new dispensation of truth,
so that what they had learned and received from Christ
should pass away and be of no use unto them. To prevent
any such apprehensions, he lets them know that the work
he had to do, was only to carry on and build on the founda-
tion 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, "For he shall
not speak of himself,' he shall reveal no other truth, commu-
nicate 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 sig-
nification 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 hear-
ing 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 Fa-
ther, and unto him it is every where peculiarly ascribed ;
therefore is the participation of the Spirit therein as a dis-
tinct person called his hearing. Hereunto, 3. his great work
is subjoined. ' He,' saith Christ, ' shall glorify me.' This is the
IN THE NEW CREATION. 223
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 re-
ceive of mine and shew it unto you ;' the communication of
spiritual things from Christ by the Spirit, is here called his
receiving of them; as the communication of the Spirit from
the Father by the Lord Christ to his disciples, is called the
' receiving of the promise.' The Spirit cannot receive any
thing subjectively which he had not, as an addition unto
him. It is therefore the 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 Spi-
rit. For so it is added, ' and shall shew them unto you.'
He shall make them known unto you ; so declare them, and
manifestly evidence them to you, and in you, that you shall
understand and have experience of them in yourselves ; shew
them by revelation, instructing you in them, by communica-
tion imparting them to you. And what are these things that
he shall so declare ? They are ra Ifia, * 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 shews
by revelation, the latter by effectual communication. His
truth he shewed unto them by revelation, as we have de-
clared him to be the immediate author of all divine revela-
tions. This he did unto the apostles by his inspirations,
enabling them infallibly to receive, understand, and declare,
the whole counsel of God in Christ. For so, according unto
the promise, he led them into all truth. And his grace he
shewed unto them in his pouring out both of his sanctifying
graces and extraordinary gifts upon them in an abundant
measure. And so he still continues to shew the truth and
grace of Christ unto all believers, though not in the same
224 THE GENERAL WORK OF THE HOLY SPIRIT
manner as unto the former, nor unto the same degree as unto
the latter. For he shews unto us the ' truth of Christ,' or the
truth ' that came by Jesus Christ,' by the word as written and
preached, instructing us in it, and enlightening our minds
spiritually and savingly to understand the mind of God
therein. And of his grace he imparts unto us in our sanc-
tification, 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. And the reason
of the assertion is added in the last place. ' All things that
the Father hath are mine; therefore, said I, that he shall
take of mine, and shall shew it unto you.' Two things may
be observed in these words. 1. The extent of the things of
Christ, which are to be shewed unto believers by the Spirit;
and they are ' all the things that the Father hath.' They are
mine, saith our Saviour ; and these all things, may be taken
either absolutely and personally, or with a restriction unto
office. (1.) All things that the Father hath absolutely, were
the Son's also. For receiving his personality from the Fa-
ther, by the communication of the whole entire divine
nature, all the things of the Father must needs be his.
Thus as the Father hath life in himself, so he hath ' given
unto the Son to have life in himself;' John v. 26. and the
like may be said of all other essential properties of the God-
head. But these seem not to be the all things here intended.
They are not the all things of the divine nature which he
had by eternal generation ; but the all things of spiritual
grace and power which he had by voluntary donation ; 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 pur-
posed in himself from eternity, and whatever his infinite
power and goodness would produce in the pursuit thereof,
was all given and committed unto Jesus Christ; so all
things that the Father hath were his.
2. That these things may be rightly understood and ap-
prehended, 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 ope-
rations of God in our salvation. In those of the first sort,
in the new creation: 225
both the working and the work, do in common and undi-
videdly belong unto and proceed from each person. And
the reason hereof is, because they are all effects of the es-
sential 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 subsist-
ence in that nature, and the distinct persons work in the
order of their subsistence; John v. 19,20. ' Verily, I say unto
you, The Son can do nothing of himself, but what he seeth
the Father do ; for whatsoever things he doth, those also
doth the Son likewise.' The Father doth not first work in
order of time, and then the Son seeing of it, work another
work like unto it. But the Son doth the same work that the
Father doth. This is absolutely necessary, because of their
union in nature. But yet in the order of their subsistence,
the person of the Father is the original of all divine works,
in the principle and beginning of them, and that in order of
nature, antecedently unto the operation of the Son. Hence
he is said to see what the Father doth ; which, according unto
our former rule in the exposition of such expressions, when
ascribed unto the divine nature, is the sign and evidence, and
not the means, of his 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 vo-
luntary, but natural and necessary from the one essence and
distinct subsistences thereof. Secondly, There are those ope-
rations, 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 design-
ing of this work was absolutely voluntary, yet upon a sup-
position thereof, the order of its accomplishment was made
necessary from the order of the subsistence of the distinct
persons in the Deity; and that is here declared. Thus, (1.)
the things to be declared unto us, and bestowed on us, are
originally the Father's things. He is the peculiar fountain
of them all. His love, his grace, his wisdom, his goodness,
his counsel, his will, is their 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
VOL. II. Q
226 THE GENERAL WORK OF THE HOLY SPIRIT
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 shew unto
you.' He doth not communicate them unto us immediately
from the Father. We do not so receive any grace from God,
that is, the Father; nor do we so make any return of praise
or obedience unto God. We have nothing to do with the
person of the Father immediately. It is by the Son alone
by whom we have an access unto him, and by the Son alone
that he gives out of his grace and bounty unto us. ' He
that hath not the Son hath not the Father.' With him, as
the great treasurer of heavenly things, are all grace and mercy
intrusted. The Holy Spirit, therefore, shews 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 in
the world ; so that whatever is done by him, it is the same
as if it were wrought immediately by the Lord Christ him-
self 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
doth consist, and an acquaintance herewith, gives us our
translation ' out of darkness into the marvellous light of
God.' (1.) The person of the Father in his wisdom, will,
and love, is the original of all grace and glory. But nothing
hereof is communicated immediately unto us from him. It
is the Son whom he loves, and hath given all things into his
hand. He hath made way for the communication of these
things unto us, unto the glory of God. And he doth it im-
mediately 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,
IN THE NEW CREATION. 227
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. 'Through 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 ur 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
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 Natura cla-
mantis ad Dominum Natura ; ' an outcry that distressed na-
ture makes to the God of it,' and as such alone it consi-
ders him. But the other is, Vox Spiritus adoptionis cla-
mantis per Christum, Abba Pater; it is ' the voice of the Spi-
rit 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. Wo to professors of the gospel who shall
be seduced to believe that all they have to do with God
consists in their attendance unto moral 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 his Son Christ Jesus.' It is therefore
ofthe highest importance unto us, to inquire into, and se-
cure 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 infi-
delity, to suppose that under the gospel there is no commu-
nication between God and us, but what is on his part in
q 2
228 THE GENERAL WORK OF THE HOLY SPIRIT
laws, commands, and promises ; and, on ours, by obedience
performed in our own 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 rea-
son why there is a sin against the Holy Spirit, that is irre-
missible; 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 act-
ings 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 under-
stand, 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 of all other men. At least it is so with an or-
dinary 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 fa-
vour 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 ope-
ration 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
IN THE NEW CREATION. 229
the whole work of the Holy Spirit, that in whatever he doth,
he acts, works, and distributes, according to his oion 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 communi-
cates unto us, or worketh in us. He is not as a mere instru-
ment 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 to those of the Father and the Son.
2. That he doth not work as a natural agent, ad ultimum
virium, to the utmost of his power, as though in all he did,
he came and did what he could. He moderates all his ope-
rations by his will and wisdom. And therefore, whereas
some are said to 'resist the Holy Spirit;' 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 cer-
tain 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 V 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 frus-
trated, 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 xviii. 26. 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
230 THE GENERAL WORK OF THE HOLY SPIRIT
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 opera-
tions of all voluntary agents, who work by choice and judg-
ment. 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, convic-
tion, and sundry others. Men, I say, may have a work of the
Holy Spirit on their hearts and minds, and yet not be sancti-
fied and converted unto God. For the nature and kind of
his works are regulated by his own will and purpose ; if he
intends no more but their conviction and illumination, no
more shall be effected. For he works not by a necessity of
nature, so that all his operations should be of the same kind,
and have their especial form from his nature, and not from
his will. So also where he doth work the same effect in the
souls of men, I mean the same in the kind of it, as in their
regeneration he doth ; yet he doth it by sundry means, and
carrieth it on to a great inequality, as to the strengthening
of its principle, and increase of its fruits unto holiness ; and
hence is that great difference as to light, holiness, and fruit-
fulness, which we find among believers, although all alike
partakers of the same grace for the kind thereof. The Holy
Spirit worketh in all these things according to his own will;
whereof there neither is, nor can be, any other rule but his
own infinite wisdom. And this is that which the apostle
minds the Corinthians of, to take away all emulation and
envy about spiritual gifts, that every one should orderly
make use of what he had received to the profit and edifica-
tion 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 un-
reasonable thing for any to contend about them.
But it may be said, that if not only the working of grace
IN THE NEW CREATION. 231
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 ope-
rations 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 ex-
hortations, of the Scripture, which are openly designed to
excite and draw forth our own endeavours? And this is in-
deed the principal difficulty wherewith some men seek to en-
tangle 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, there
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 towards us, that we may always have
all-sufficiency in all things abounding to every good work ;'
chap. ix. 8. But ' 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 anj spiritual good in us, or any degree of it,
that is not wrought in us by the Spirit of God, both over-
throws the grace of the gospel, and denies God to be the
only first, supreme, and chiefest good ; as also the imme-
diate 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, or never prayed, or never
232 THE GENERAL WORK OF THE HOLY SPIRIT
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 ear-
nestness, as we value our souls and their eternal welfare, to
attend unto and comply withal. And we do know that what-
ever God hath promised, that he will do himself in us, to-
wards 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 ap-
ply ourselves unto his commands, according to the convic-
tion of our minds ; and his work it is to enable us to per-
form them.
4. He that will indulge, or can do so, unto sloth and negli-
gence 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 any where, 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 no-
thing, 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 fur-
nished 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 righ-
teousness, depend upon the use and improvement of grace
IN THE NEW CREATION. 233
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 suppli-
cations 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 him-
self, 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 en-
abled to give their witness by him alone. So it is expressly
declared, Acts i. 8. ' Ye shall receive power after that the
Holy Spirit is come upon you, and ye shall be witnesses unto
me.' Their witnessing unto Christ was the effect of the
power of the Holy Spirit upon them, and the effect of his
work in them. And he himself gave no other testimony but
in and by them. What then is the distinct testimony that
is ascribed unto him ? It must be somewhat that, in or by
whomsoever it was wrought, it did of its own nature disco-
ver its relation unto him as his work. So it was in this mat-
ter ; for it was no other but those signs and wonders, or mi-
raculous effects which he wrought, in the confirmation of the
testimony given by the apostles, all which clearly evidenced
234 THE GENERAL WORK OF THE HOLY SPIRIT
their own original. So our apostle ; Heb. ii. 4. The word
was confirmed, "Evveiri/xapTvpovvTog tov Seov ari/ieioig re ko!
repaai, ' God co-witnessing by signs and wonders.' He ena-
bled the apostles to bear witness unto Christ by their preach-
ing, 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 them-
selves to be effects of his power, and were his distinct wit-
ness to Christ. So our apostle tells us, Rom. viii. 16. 'The
Spirit itself beareth witness with our spirits that we are the
children of God.' The witness which our own spirits do give
unto our adoption, is the work and effect of the Holy Spirit
in us. If it were not, it would be false, and not confirmed
by the testimony of the Spirit himself, who is the Spirit of
truth. And none ' knoweth the things of God, but the Spirit
of God;' 1 Cor. ii. 11. If he declare not our sonship in us,
and to us, we cannot know it. How then doth he bear wit-
ness 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 dis-
tinctly 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 ver. 20. car-
rieth 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 invita-
tion of them unto Christ, as the end of ver. 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 espe-
cial guidance and assistance, say, Come ; or preachers say
IN THE NEW CREATION. 235
unto others, Come ; and the bride, or the body of the church,
acted by the same Spirit, join with them in this great re-
quest and supplication ; and thereunto all believers are in-
vited in the following words ; and 'let him that heareth, say,
Come.'
All these things were necessary to be premised in gene-
ral, 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 re-
duce the operations of the Holy Spirit unto these heads,
casting each of them under that which it is most eminent
in, and as which it is most directly proposed unto us. And
I shall begin with his work of grace.
BOOK III.
WORK OF THE HOLY SPIRIT
IN
THE NEW CREATION
BY REGENERATION.
CHAP. I.
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. Regenera-
tion 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 beo-inning; 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 ' void and without
form, 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 con-
dition he moved on the prepared matter, preserving and che-
rishing of it, and communicating unto all things a principle
of life whereby they were animated, as*we fhave declared.
It was no otherwise in the new creation. There was a spi-
WORK OF THE HOLY SPIRIT. 237
ritual darkness and death came by sin on all mankind. Nei-
ther was there in any man living the least principle of spi-
ritual life, or any disposition thereunto. In this state of
things the 1 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 com-
munication 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 rege-
neration, as we shall now manifest.
First, Regeneration in Scripture is every where assigned
to be the proper and peculiar ivork 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 can-
not 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, depended 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 a 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
a Si in gratia, non ex natura aquse, sed ex prassentia est Spiritus Sancti : num-
quid in aqua vivimus, sicut in Spiritu 1 numquid in aqua siguamur sicut in Spiritu ?
Arabros. de Spirit. Sanct. lib. 1. cap. 6.
238 WORK OF THE HOLY SPIRIT IN THE
signified by the water also, under which notion he is often
promised.
Hereof then, or of this work, the Holy Spirit is the prin-
cipal efficient cause ; whence he, in whom it is wrought, is
said to be ' born of the Spirit ;' ver. 8. e so is every one that is
born of the Spirit.' And this is the same with what is de-
livered, 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 effi-
ciency 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 natu-
ral 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 5 and that which is born of the Spirit, is
spirit ;' ver. 6. And herein also we have a farther descrip-
tion 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 where-
in 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. Titus iii. 4 — 6. where the
same truth is declared and asserted. ' But after that the
kindness and love of God our Saviour towards man ap-
peared ; 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 ex-
pressly; 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 every where
ascribed in the Scripture: see John iii. 16. Eph. i. 4 — 6.
Whatever is done in the accomplishment of this work, it is
NEW CREATION BY REGENERATION. 239
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 Je-
sus Christ our Saviour, in the whole work of his mediation ;
ver. 6. and the immediate efficient cause in the communi-
cation 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 sanc-
tified unto God.
More testimonies unto this purpose, need not be in-
sisted 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 b , is in words at least, so far as I know,
pranted 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 Scrip-
ture, 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 prin-
ciples of truth concerning those operations of the Holy
Spirit, which, at this day, are opposed with violence and vi-
rulence. And what I shall offer on the present subject,
may be reduced unto the ensuing heads :
1. Although the work of regeneration by the Holy Spirit
was wrought under the Old Testament, even from the foun-
dation 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
b Similiter ex Spiritu secundum gratiam nos renasci, Dominus ipse testatur di-
cens ; quod natum est ex came, caro est, quia de came natum est ; et quod natum
est de Spiritu, Spiritus est, quia Spiritus Deus est. Claret igitur spirituals quoque
generationis authorem esse Spiritum Sanctum, quia secundum Deum creamur et Fi-
lii Dei simus. Ergo cum ille nos in regnum suura per adoptionem sacrae regenera-
tionis assumpserit, nos ei quod suumest denegamus'? ille nos supernas generationis
haeredes fecit, nos haereditatem vindicamus, refutamus authorem : sed non potest
manere beneficium cum author excluditur ; nee author sine munere, nee sine au-
thore ruunus. Si vindicas gratiam, ciede potentiam ; si refutas potentiam, gratiam
ne requiras. Sancti igitur Spiritus opus est regeneratio ista praestantior, et novi
hujus hominis qui creatur ad imaginem Dei author est Spiritus, quem utique meliorem
hoc exteriori esse nostro homine nemo dubitaverit. Ambros. de Sp. San. lib. 2. cap. 9.
240 WORK OF THE HOLY SPIRIT IN THE
forth into by the gospel. This is evident from the discourse
which our blessed Saviour had with Nicodemus on this sub-
ject. For when he acquainted him clearly with the doc-
trine 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 V 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 mightest have
learned from the Scripture ? For, if he might not so have
done, there would have been no just cause of the reproof
given him by our Saviour. For it was neither crime nor
negligence in him, to be ignorant of what God had not re-
vealed. This doctrine, therefore, namely, That every one
who will enter into the kingdom of God, must be born again
of the Holy Spirit, was contained in the writings of the Old
Testament. It was so in the promises, * That God would
circumcise the hearts of his people, that he would take away
their heart of stone, and give them a heart of flesh, with his
law written in it,' and other 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 regenera-
tion, 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 ne-
cessity 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 advan-
tage of charging him with being ignorant of what indeed he
full well knew and understood, is a blasphemous imagina-
tion. How they can free themselves from the guilt hereof,
who look on regeneration as no more but a metaphorical ex-
pression of amendment of life, I know not. And if it be so,
NEW CREATION BY REGENERATION. 241
if there be no more in it, but as they love to speak, becom-
ing a new moral man, a thing which all the world, Jews and
Gentiles understood ; our Lord Jesus was so far from bring-
ing 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, al-
though 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
thins: that otherwise ever befel the mind of man to think or
apprehend; yet, if it must be supposed to intend nothing
else in its doctrine of the new birth or regeneration, but
those moral duties and their observance, it is dark and un-
intelligible ; 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 reforma-
tion of life, and the improvement of men's natural abilities in
the exercise of moral virtue, through the application of out-
ward means unto their minds and understandings, conduct-
ing 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 con-
cerning 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 ex-
pressed : the difficulties which seem to be in them, arising
from the mysterious nature of the things themselves con-
tained in them, and the weakness of our minds in apprehend-
ing such things, and not from any obscurity or intricacy in
the declaration of them. And herein, indeed, consists the
main contest whereunto things with the most are reduced.
Some judge that all things are so expressed in the Scripture,
with a condescension unto our capacity, so 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 in-
VOL. II. R
242 WORK OF THE HOLY SPIRIT IN THE
tended, and to be understood. Some judge the things of
the gospel to be deep and mysterious, the words and ex-
pressions 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 gene-
rations, were all regenerate by the Spirit of God. But in
that ampliation and enlargement of truth and grace under
the gospel, which came by Jesus Christ, who brought life
and immortality to light, as more persons than of old were
to be made partakers of the mercy of it, so the nature of
the work 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,' E3"ip >3Q nnTT, Psal. 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, de-
clares 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 conse-
quent 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 intel-
ligible words to deny it absolutely. But many tread in the
steps of him who first in the church of God undertook to
undermine it c . This was Pelagius, whose principal artifice,
c Deniquc quomodo respondeat advertite, et videte latebras ambiguitatis falsitati
prasparare refugia,ita utetiarunoscum primum ea legimus, recta vel correcta prope-
modum gauderemus. August, de Peccat. Orig. cap. 18.
Mini pene persuaseiit hanc ilium gratiam de qua quaestio est confitcri ; quo mi-
NEW CREATION BY REGENERATION. 243
which, he used in the introduction of his heresy, was in the
clouding of his intentions with general and ambiguous ex-
pressions, as some would be making use of his very words
and phrases. Hence, for a long time, when he was justly
charged with his sacrilegious errors, he made no defence of
them, but reviled his adversaries as corrupting his mind,
and not understanding his expressions. And by this means
as he got himself acquitted in the judgments of some, less
experienced in the sleights and cunning craftiness of them
who lie in wait to deceive ; and d juridically freed in an as-
sembly of bishops; so in all probability he had suddenly
infected the whole church with the poison of those opi-
nions which the proud and corrupted nature of man is so
apt to receive and embrace, if God had not stirred up some
few holy and learned persons, Austin especially, to discover
his frauds, to refel his calumnies, and confute his sophisms;
which they did with indefatigable industry and good suc-
cess. 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 under-
taken the same cause with Pelagius, do not equal hirn either
in learning or diligence, or an appearance of piety and devo-
tion, yet do they exactly imitate him in declaring their minds
in cloudy ambiguous expressions, capable of various con-
structions until they are fully examined, and thereon re-
proaching (as he did) those that oppose them as not aright
representing their sentiments, when they judge it their ad-
nus in raultis ejus opusculi locis sibiipsi contradicere videretur. Sed cum in manus
nieas et alia venissent quae posterius latiusque scripsit, vidi quemadraodum etiani
illic gratiam nominare sed ambigua generalitate quid sentiret abscondens, gratiae
tamen vocabulo frangens invidiam, ofl'ensionemque declinans. Id. de Grat. Christ,
lib. 1. cap. 37.
Vid. August, lib. 1. cont. Julianum, cap. 5. lib. 3. cap. 1. lib. de gest. Pelag.
cap. 30. epist. 95. ad Innocent. Epist. Innocent, ad August.
Negant etiam quam ad sacram Christi virginem Nemchiadem in oriente conscrip-
simus.et noverint nos ita hominis laudare naturam ut Dei semper addamus auxilium
(verba Pelagii quibus respondet Augustinus), istam sane lege, mihique pene persua-
serat, banc illarn gratiam de qua qua; queestio est confiteri. Id. ubi supra.
d Fefellit judicium Palaestinum propterea ibi videtur purgatus; Roraanam vero
ecclesiam, ubi cum esse notissimum scitis fallere usque quaque non potuit, quamvis
et hoc fuerit utruiuque conatus. Tanto judices fefellit occultius, quanto expouit
ista versutius. August, lib. de peccat. Orig. cap. 16.
* 2
244 WORK OF THE HOLY SPIRIT IN THE
vantage so to do, as the scurrilous clamorous writings of
S. P. 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 an ' 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. 21. 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 percep-
tion 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, nor 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. 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. 1. 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.
NEW CREATION BY REGENERATION. 245
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 con-
sequents 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 another. They who were mira-
culously 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
every one is at this day, who is really made partaker of this
grace and privilege. Neither were those miraculous ope-
rations 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 unacquainted-
ness 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 ab-
solutely 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 to-
wards God. They are all alike alienated from him, and all
alike under his curse ; Psal. li. 5. John iii. 5. 36. Rom. iii. 19.
v. 15 — 18. Eph. ii. 3. Tit. iii. 3, 4. There are degrees of
246 WORK OF THE HOLY SPIRIT IN THE
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 forward-
ness 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 trans-
lates 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 tres-
passes 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 ivhereinto men are brought by regeneration is the
same. Nor is it, in its essence or nature, capable of degrees,
so that one should be more regenerate than another. Every
one that is born of God is equally so, though one may be
more beautiful than another, as having the image of his hea-
venly Father more evidently impressed on him, though not
more truly. Men may be more or less holy, more or less
sanctified ; but they cannot be more or less regenerate. All
children that are born into the world, are equally born,
though some quickly outstrip others in the perfections and
accomplishments of nature. And all born of God are equally
so, though some speedily out-go others in the accomplish-
ments 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 after-
ward 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
' NEW CREATION BY REGENERATION. 247
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 can-
not 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 or-
dinances of the gospel, as baptism, do really communicate
internal grace unto them, that are, as to their outward man-
ner of their administration, duly made partakers of them,
whether ex opere operato, as the Papists speak, or as & 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 profes-
sion of repentance in them that are adult, be not the whole
of what is called regeneration. The vanity of this presump-
tuous folly, destructive of all the grace of the gospel, in-
vented to countenance men in their sins, and to hide from
them the necessity of being born again, and therein of turn-
ing unto God, will be laid open in our declaration of the na-
ture 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 Peter 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 to-
wards God, by the resurrection of Jesus Christ.' The out-
ward administration of this ordinance considered materially,
248 WORK OF THE HOLY SPIRIT IN THE
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 astipulation of a good conscience unto God, by the
resurrection of Christ from the dead, or a ' conscience purged
from dead works to serve the living God;' Heb. ix. 14. and
quickened by virtue of his resurrection unto holy obedience ;
see Rom. vi. 3 — 7. 3. The apostle Paul doth plainly distin-
guish between the outward ordinances, with what belongs
unto a due participation of them, and the work of regenera-
tion itself ; Gal. vi. 15. ' In Jesus Christ neither circumcision
availeth anything, nor uncircumcision availeth any thing, but
a new creature.' For as by circumcision the whole system of
Mosaical ordinances is intended, so the state of uncircum-
cision, 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 whichbeing 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 re-
generate. 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 with-
out a profession of faith and repentance ; accordingly, it is
said that ' he believed ;' Acts viii. 13. that is, made a profes-
sion of his faith in the gospel. Yet he was not regenerate,
for at the same time he had no part or lot in that matter, his
heart not being right in the sight of God, but was in the ' gall
of bitterness, and bond of iniquity ;' ver. 21. 23. which is not
the description of a person newly regenerate and born again.
Hence the cabbalistical Jews, who grope in darkness after
the old notions of truth that were among their forefathers,
do say, that at the same instant wherein a man is made ' a
proselyte of righteousness,' there comes a new soul into him
from heaven, his old Pagan soul vanishing or being taken
away. The introduction of a new spiritual principle, to be
that unto the soul which the soul is unto the body naturally,
is that which they understand, or they 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 re-
NEW CREATION BY REGENERATION. 249
formation of life and conversation. Let us suppose such a
reformation to be extensive unto all known instances. Sup-
pose a man be changed from sensuality into 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 gos-
pel ; yet, I say, all this, and all this added unto baptism, ac-
companied 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 ex-
press 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 mean
time we affirm that we design nothing in virtue and morality,
250 WORK OF THE HOLY SPIRIT IN THE
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 profli-
gate persons. And for the assertion laid down, I desire that
those who despise and reproach it, would attempt an answer
unto the ensuing arguments whereby it is confirmed ; with
those other which shall be insisted on in our description of
the nature of the work of regeneration itself; and that upon
such grounds and principles as are not destructive of Chris-
tian religion, nor introductive of atheism, before they are
too confident of their success.
If there be in, and required unto, regeneration, the e infu-
sion of a new, real, spiritual principle into the soul and its fa-
culties, 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 ob-
served for the clearing of this assertion, before we come to
the proof and confirmation of it. As, 1. That this reforma-
tion of life, which we say is not regeneration, or that regene-
ration doth not consist therein, is a necessary duty, indispen-
sably required of all men. For we shall take it here for the
whole course of actual obedience unto God, and that accord-
ing to the gospel. Those indeed by whom it is urged and
pressed in the room of regeneration, or as that wherein re-
generation doth consist, do give such an account and descrip-
tion of it, as that it is, or at least may be, foreign unto true
e Per inhaerentem justitiam intelligimus supernaturale donum gratiag sanctificantis,
oppositum originali peccato, el in singulis animal facullatibus reparans et renovans
illam Dei imaginem, quce per peccatum originale foedata ac dissipata fuit. Originale
peccatuni mentem tenebris implevit, hasc infusa gratia lumine cselesti collustrat. Is-
tud, cor humanum obstinatione et odio Dei ac divinas legis raaculavit, haec infusa
justitia cor emollit et amore boni accendit et inflainmat. Postremo illud affectus
omnes atque ipsum appetitum rebellione infecit; haec renovata sanctitas in ordinem
cogit perturbatas affectiones, et ipsam rebelleni concupiscentiam dominio spoliat, et
quasi sub jugum mittit. Davenant. de Justit. Habit, cap. 3.
Fides tanquam radix imbre suscepto haeret in animrc solo ; ut cum per legem Dei
excoli coeperit surgant in ea rami qui fructus operum ferant. Non ergo ex operibus
radix justitia?, sed exradice justitia) fructus operum crescit. Origen. lib. 4. in Epist.
ad Roman.
NEW CREATION BY REGENERATION. 251
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 rege-
neration, as passively considered, or as wrought in us, consists,
doth always certainly and infallibly produce the reformation
of life intended. 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 per-
sons 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
natura; 'in a spiritual renovation of our nature :' our modern
Socinians, that it doth so, in morali reformatione vita, ' in a
moral reformation of life.' Now as we grant that this spiri-
tual renovation of nature will infallibly produce a moral re-
formation of life ; so if they will grant that this moral refor-
mation 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 f . However if they only design
to speak ambiguously, improperly, and unscripturally, con-
founding effects and their causes, habits and actions, facul-
ties 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 gra-
cious 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.
f Is qui Spiritus Sancti particeps efficitur, per communionem ejus sit spiritualis pa-
riter ct sanctus. Didym. lib. 1. de Sp. Sanct. p. 218. inter opera Hieron^ ltd.
Qui Spiritu Sancto plenus est statimuniversis donationibus Dei repletur, sapientia,
Bcientia, fide caeterisque virtutibus. Id. ibid.
Nunquam enini accipit quisquam spirituales benedictiones Dei, nisi prrccesserit
Spiritus Sanctus ; qui enim habet Spirituni Sanctum conscqucnter habebit benedic-
tiones. Idem. p. 220.
252 WORK OF THE HOLY SPIRIT IN THE
2 Cor. v. 17. ' If any man be in Christ he is a new crea-
ture.' 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 creat-
ing act of the power of Gods, 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 mo-
ral 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 op-
posed 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 ; Psal. 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 expres-
sion is metaphorical, a new creature is a moral man, that
hath changed his course or 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. 18 — 20. 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 11 . And this turning all Scripture expres-
e Sicut in nativitate carnali omnem nascentis hominis voluntatem praecedit operis
divini forraatio, sic in spirituali nativitate qua veterem horainem deponere incipiraus.
Fulgent, de Incamat. ft Grat. Christ, c. 29.
Forma prajcessit in carne Christi, quam in nostra fide spiritualiter agnoscaraus ;
nam Christus Filius Dei, secundum carnem de Spiritu Sancto conceptus et natus
est: carnem autem illam nee concipere virgo posset nee parere, nisi ejus carnis Spi-
ritus Sanctus operetur exordium. Sic etiam in hominis corde nee concipi fides po-
tuit nee augeri, nisi earn Spiritus Sanctus effundat et nutriat. Ex eodem namque
Spiritu renati sumus, ex quo Christus natus est. Idem. cap. 20.
h Adjuvat nos Deus (the words of Pelagius) per doctrinam et revelationein suam,
NEW CREATION BY REGENERATION. 253
sions 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 disposi-
tions, power, and 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 you
might be partakers of the divine nature.' This Qua (f>vmg,
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, there-
fore, we are made partakers of a divine supernatural prin-
ciple, 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 conver-
sation the old man, which is corrupt, according to deceitful
lusts; and be renewed in the spirit of your mind; and put
on the new man, which after God is created in righteousness
and true holiness.' It is the work of regeneration, with re-
spect both to its foundation and progress, that is here de-
scribed. (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 renova-
tion 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;' ver. 24. that is, the new crea-
ture before mentioned ; and called the ' new man,' because
it consists in the universal change of the whole soul, as it is
the principle of all spiritual and moral actions. And, [1.] it
is opposed unto the ' old man ;' ver.23. ' put off the old man
dum cordis nostri oculos aperit, dura nobis, ne pnesentibus occuperour, futura dc-
monstrat, dum diaboli pandit insidias, dura nos multiformi et ineffabili dono gratias
caslestis illuminat. August, lib. de Grat. cont. Pelag. et Cae'est. cap. 7.
254 WORK OF THE HOLY SPIRIT IN THE
and put on the new man ;' ver. 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 corruptconversation, but the prin-
ciple and root of it. For it is distinguished both from the
conversation of men, and those corrupt lusts which are exer-
cised therein, as to that exercise. And, [2.] it is called the
new man, because it is the effect and product of God's creat-
ing power, and that in a way of' anew creation;' see Eph.
j. 18. Col. ii. 12, 13. 2Thess. i. 11. and it is here said to be
' created after God ;' ver. 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;' Eph. 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 na-
ture, 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. ' You 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
any one good thing at all, or was capable of so doing, But
this image of God consisted principally, as we have evinced
elsewhere, in the uprightness, rectitude, and ability, of his
whole soul, his mind, will, and affections, in, unto, and for,
the obedience that God required of him. This he was en-
dowed 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
NEW CREATION BY REGENERATION. 255
of spiritual life, light, and power in the soul, antecedent unto
true evangelical reformation of life, in order of nature, en-
abling 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 folio weth 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; Matt. 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 de-
clares 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 ex-
pressly 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 obe-
dience 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 accep-
tation with God absolutely, whatever use or reputation it
may be of in the world.
And yet further, 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
256 WORK OF THE HOLY SPIRIT IN THE
things. For who would not admire them for such a defini-
tion of morality, — namely, that it is the principal sanctifi-
cation 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 what-
ever is of vice or defilement in us, it is contracted by a cus-
tom of sinning only. And their conceptions hereof do re-
gulate 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 stub-
bornness 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 pre-
NEW CREATION BY REGENERATION. 257
tended unto. But the countenancing of any such imagina-
tions, is falsely and injuriously charged on them, who main-
tain 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 rap-
tures, and to esteem them for conversion unto God, although
in the mean time they live in a neglect of holiness and righ-
teousness of conversation. I answer, If there be those who
do so, we doubt not, but that, without their repentance, the
wrath of God will come upon them as upon other children
of disobedience. And yet, in the mean time, we cannot but
call aloud, that others would discover their diligence in at-
tendance 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 accusa-
tion. 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 testi-
mony 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 af-
fected 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 pos-
sesseth ; his whole work, therefore, is rationally to be ac-
counted for, by and unto them who believe the Scripture,
and have received the Spirit of truth, whom the world can-
not 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 call-
eth his inspiration of grace, both in private writing, and
canons of councils, is no otherwise to be comprehended by
VOL. II. s
258 WORK OF THE HOLY SPIRIT IN THE
us, than any other creating act of divine power ; for as we
hear the wind, but know not from whence it cometh, nor
whither it goeth, so is every one that is born of God ; yet,
these two things are certain herein : (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, every thing, 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 inspira-
tions, 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, accord-
ing to the Scriptures, do it probably to countenance them-
selves in their hatred of them, and of the work itself. Where-
fore, 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 pro-
phet that came to anoint Jehu; 2 Kings ix. 11. And the
NEW CREATION BY REGENERATION. 259
kindred of our Saviour, when he began to preach the gospel,
said, He was ' besides himself,' or ecstatical ; Mark iii. 21.
and they went out to lay hold of 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 advan-
tage ; chap. 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 rege-
nerating the souls of men, is diligently to be inquired into
by the preaching of the gospel, and all to whom the word is
dispensed. For the former sort, there is a peculiar reason
for their attendance unto this duty. For they are used and
employed in the work 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 regenerate, through
the word of his ministry ; 1 Cor. iv. 15. ' Though you have
ten thousand instructors in Christ, yet have you not many
fathers, for in Christ Jesus I have begotten you through the
gospel.' He was used in the ministry of the word for their
regeneration, and therefore was their spiritual father, and
he only, though the work was 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 effec-
tual success. So, speaking of Onesimus, who was con-
verted 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 gos-
pel ; 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
s2
I
260 WORK OF THE HOLY SPIRIT IN THE
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 ope-
ration ; 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 shew 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 sub-
tile processes of regeneration, to fill people's heads with in-
numerable swarms of superstitious fears and scruples about
the due degrees of godly sorrow, and the certain symptoms
of a thorough humiliation ;' pp. 306, 307. Could any mistake
be charged on particular persons in these things, or the
prescribing of rules about conversion to God and regenera-
tion, 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 minis-
ters, 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 gos-
pel, 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 accom-
plishment of it, upon the souls of them unto whom they dis-
pense the word. Neither without some competent know-
ledge hereof, can they discharge any one part of their duty
NEW CREATION BY REGENERATION. 261
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 mad-
ness 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
you be in the faith, prove your ownselves; know you not
your ownselves, how that Jesus Christ is in you except you
be reprobates.' It is the concernment of all individual
Christians, or professors of Christian religion, to try and
examine themselves what work of the Spirit of God, there
hath been upon their hearts ; and none will deter them from
it, but those who have a design to hoodwink them to perdi-
tion. 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, that, [1.]
either men may go to heaven, or enter into the kingdom of
God, and not be 'born again ;' contrary to that of our Sa-
viour, John iii. 6. or, [2.] that men may be 'born again,' and
yet live in sin, contrary to 1 John iii. 9.
WORKS
OF
THE HOLY SPIRIT
PREPARATORY UNTO REGENERATION.
CHAP. II.
Sundry things preparatory to the work of conversion. Material and formal
dispositions ivith 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 disposi-
tive 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 con-
sider whose ashes they trample on and scorn. Lawful doubt-
less it is for any man, on just grounds, to dissent from their
judgments and determinations 8 ; but to do it with an im-
putation of folly, with derision, contempt, scorn, and scoff-
a Sunt quaedam opera externa ab hominibus ordinarie requisita priusquam ad
statum regenerationis aut conversionis perducantur quae ab iisdem quandoque libere
fieri, quandoque libere omitti solent, ut adire ecclesiam, audire verbi praeconium, et
id genus alia.
Sunt quaedam effecta interna ad conversionem sive regenerationem praevia, quae
virtute verbi spiritusque in nondum regeneratorum cordibus excitantur, qualia sunt
notitia voluntatis divinae, sensus peccati, timor paenae ; cogitatio de libcratione, spes
aliqua venial. Synod. Dordrec. Suffrag. Theolog. Britan. ad Artie, quartum,
Thes. 1. 2.
WORKS OF THE HOLY SPIRIT. 263
ing, at what they believed and taught, becometh only a ge-
neration 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 dispo-
sition 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 dis-
positions 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 dis-
courses, 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 preju-
dices and stubbornness in sinning, doth keep or hinder men
from the performance of them. And these we may reduce
unto two heads : (1.) An outward attendance, unto the dispen-
sation 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,
264 WORKS OF THE HOLY SPIRIT
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 contemp*
of God, which they must answer for. (2.) A diligent inten-
sion of mind, in attendance on the means of grace, to under-
stand 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 ex-
ercise 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 at-
tain 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 rege-
neration, 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 prin-
cipal occasion and cause of the eternal ruin of the souls of
the generality of them to whom, or amongst whom, the gos-
pel is preached. 'This is the condemnation, that light is
come into the world, and men loved darkness rather than
light, because their deeds are evil ;' John iii. 19. The ge-
nerality of men know full well that they do, in this matter, no
more what they are able, than what they should. All plead-
able pretences of inability and weakness are far from them.
They cannot but know here, and they shall be forced to con-
PREPARATORY UNTO REGENERATION. 265
fess 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 rege-
neration, or complete conversion to God, without an espe-
cial, 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 dis-
courses, needs not here be insisted on. [3.] Ordinarily God
in the effectual dispensation of his grace, meeteth with them
who attend with diligence on the outward administration of
the means of it. He doth so, I say, ordinarily, in compari-
son 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 pre-
cede 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 affec-
tions ; 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 re-
velation, come under this denomination of illumination. And
hereof there are three degrees. (1.) That which ariseth
merely from an industrious application of the rational facul-
266 WORKS OF THE HOLY SPIRIT
ties of our souls, to know, perceive, and understand, the doc-
trines of truth as revealed unto us. For hereby much know-
ledge of divine truth maybe obtained, which others, through
their negligence, sloth, and pride, are unacquainted with.
And this knowledge 1 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 com-
municated by their revelation; 1 Cor. ii. 9. 11. And the
reason why so very few do exercise themselves to the attain-
ing of this knowledge, according to their abilities, is, because
of the enmity which is in the carnal minds of all men by na-
ture unto the things themselves that are revealed. And within
the compass of this degree, I comprise all knowledge of spi-
ritual things that is merely natural. (2.) There is an illu-
mination 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 na-
tural abilities.
For, [1.] it adds perspicuity unto it, making the things dis-
cerned in it more clear and perspicuous to the mind. Hence
men endowed with it, are said to ' know the way of righte-
ousness ;' 2 Pet. ii. 21. clearly and distinctly to apprehend
the doctrine of the gospel as the way of righteousness. They
know it hot only or merely as true, but as a way of righte-
ousness ; 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; Rom. 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. 12. and of sundry of the Jews; John ii. 23, 24.
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 xviii. 13. ' They rejoice in the light of
PREPARATORY UNTO REGENERATION. 267
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 ex-
cited. [4.] It adds oft-times gifts also, whereof this spiri-
tual light is, as it were, the common matter, which in exer-
cise 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 spi-
ritual gifts. One sort of gift it is, when put forth and ex-
ercised in one way, or one kind of duty, and another as in
another. And where it is improved into gifts, which princi-
pally 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 ne-
cessarily or infallibly ensue upon it. (3.) A third degree is
required thereunto, which we shall afterward explain. Many
therefore may be thus enlightened, and yet never be con-
verted. 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 partici-
pation 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 ye
prophesy, and one cometh in who believeth not, he is con-
vinced 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 accom-
pany it. As, (1.) a disquieting sense of the guilt of sin, with
respect unto the law of God, with his threatenings and future
judgments. Things that before were slighted and made a
mock of, do now'become the soul's burden and constant dis-
quietment. • 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 b fears and anguish in various degrees, according as im-
b Heu miserum niraisque miserum quem torquet conscientia sua, quara fugere non
268 WORKS OF THE HOLY SPIRIT
pressions are made upon them by the word. And these de-
grees are not prescribed as necessary duties unto persons
under their conversions, but only described as they usually
fall out, to the relief and direction of such as are concerned
in them. As a man going to give directions unto another,
how to guide his course in a voyage at sea; he tells him,
that in such a place he will meet with rocks and shelves,
storms and cross winds, so that if he steer not very needfully,
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.) Sor-
row or grief for sin committed, because past and irrecover-
able, 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 de-
spair, 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. 27.
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. 43.
All these things may be wrought in the minds of men
by the dispensation of the word, and yet the work of rege-
neration 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
potest ; nirais miserum quem expectat damnatio sua quam vitare non potest, nisi
Deus eripiat. Nimis est infelix cui mors aeterna est sensibilis ; niniis aeruranosus
quem terrent continui dc sua infaelicitate horrores. August, de Contritione Cordis.
PREPARATORY UNTO REGENERATION. 269
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
every day, and leave the soul in ten times a worse condition
than they found it. (3.) Some rest in these things, as though
they 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 in-
stance, unto any considerable reformation of life, and attend-
ance 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 ma-
terial preparations unto regeneration, disposing the mind
unto the reception of the grace of God.
And the doctrine concerning- these things hath been v&-
riously 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 oppo-
sition thereunto. These and such like ways made use of by
270 WORKS OF THE HOLY SPIRIT
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 them-
selves, in words heaped together on purpose to expose them
unto scorn, among persons ignorant of the gospel and them-
selves. 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 ac-
count, 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 ex-
pressed, 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 ig-
norance and personal unacquaintance with those things
which inseparably accompany that conviction of sin, righ-
teousness, 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 princi-
pal effect of that religion which they profess. Nevertheless
'the foundation of God standeth sure:' God knoweth who
are his. But we must return to our purpose.
Thirdly, All the things mentioned as wrought instrumen-
tally by the word, are effects of the power of the Spirit of
God. The word itself, under a bare proposal to the minds
PREPARATORY UNTO REGENERATION. 271
of men will not so affect them. We need go no farther, for
the confirmation hereof, than merely to consider the preach-
ing (with the effects which it had towards many) of the
prophets of old, Isa. xlix. 4. Jer. xv. 30. 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 ad-
ministration 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 men-
tioned 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 se-
curely 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 na-
ture they have a tendency unto, it is not from any weakness
272 WORKS OF THE HOLY SPIRIT
and imperfection in themselves, but from the sins of them in
whom they are wrought. For instance, even common illu-
mination 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 effi-
ciency 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 re-
formed, 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 Sa-
viour's parable of the sower. It receives the seed and
PREPARATORY UNTO REGENERATION. 273
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 are 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 do lie in a good subserviency unto re-
generation, 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 fu-
ture 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 maybe observed, that we have placed all the effects
of this work in the mind, conscioice, affections, and conversation.
Hence it follows, notwithstanding all that is or may be
spoken of it, that the will is neither really changed, nor in-
ternally renewed by it. Now the will is the ruling, governing
faculty of the soul, as the mind is the guiding and leading.
Whilst this abides unchanged, unrenewed, the power and
reign of sin continues in the soul; though not undisturbed,
yet unruined. It is true, there are many checks and 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, se-
curity, and licentiousness, as it was wont to do ; its fierce-
ness and ras;e rushing; into sin, as the horse into the battle,
running on God, and the thick bosses of his buckler, maybe
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 representa-
tions of the terror of the Lord on the one hand, and the plea-
VOL. II. T
274 WORKS OF THE HOLY SPIRIT
sure 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 where the very first motions
of the soul towards sinful objects have a sensible compla-
cency, until they are controlled by light and fear. This ar-
gues 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 na-
ture, they suit, please, and satisfy it. So that it is trans-
formed into them, cast into the mould of them, and rests
in them; Rom. vi. 17. xii. 2. 1 Cor. ii. 13, 14. 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 im-
mediate, direct, spiritual excellency in them, but only with
respect unto some benefit or advantage, which is to be at-
tained by means thereof. It will not give such a spiritual
insight into the mystery of God's grace, by Jesus Christ,
called, * his glory shining in the face of Christ,' 2 Cor. 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 ap-
plication 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 reprov-
ing and condemning of all sin, than it was before. To con-
demn sin, according unto its light and guidance, is natural
PREPARATORY UNTO REGENERATION. 275
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 va-
riously 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 multi-
plied, it is more ready and quick in putting forth its judging
and condemning power than it was. (2.) Conscience is as-
sisted 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 not-
withstanding 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 affec-
tions 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 sit-
teth on the right hand of God. Set your affections on things
above.' The joys, the fears, the hopes, the sorrows, with
reference unto spiritual and eternal things, which the work
before mentioned doth produce, are evanid, uncertain, un-
stable; 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 occa-
sions. 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.
t 2
276 WORKS . OF THE HOLY SPIRIT
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, as-
sisted, by grace, and the means of it, or obstructed and im^
peded by the interposition of temptations and diversions.
But the constant bent and inclination of renewed affections,
is unto spiritual things, as the Scripture every where testi-
■fieth, 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 them-?
selves ; and yet they turn not out the family which dwelleth
•there, but there they make their abode still. Light and con-
viction, 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 affec-
tions, and fill up their places with spiritual things, but sav-
ing 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 car-
nal, disorderly, or predominant, it casts them out.
5. This work is oftentimes carried on very far in reforma-
tion 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 into the abhor-
rency of all sin as sin, nor into a pursuit of holiness, out of
a design to be universally conformable unto Christ ; but
being gathered up from this and that particular command,
it oft-times leaves behind it great sins unregarded. So it
left persecution in Paul before his conversion ; and so it
leaves hatred and a desire of persecution in many at this day.
And other sins of the like nature may escape its utmost
.search to the ruin of the soul. (2.) Its reformation of the*
PREPARATORY UNTO REGENERATION. 277
conversation is seldom universal as to all hwivn sins, unless it
be for a season, whilst the soul is under ajiagrant 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 command-
ments 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 discover^
ing itself, which is much spoken unto. (3.) The conversa-
tions of persons who live and abide under the power of this
work only, is assuredly fading and decaying; coldness, sloth,
negligence, love of the world, carnal-wisdom, and security,
do every day get ground upon them. Hence, although by a
long course of abstinence from open sensual sins, and stating
of a contrary interest, they are not given up unto them ; yet
by the 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 savins; 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 conver-
sion 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 their contempt and rejection, a great aggra-
vation of the sin and misery of them in whom they Avere
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 justifi-
cation, 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
278 WORKS OF THE HOLY STIRIT, &C.
those who were so qualified 6 . 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
those 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
w T illbe 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.
e Nonne advertimus multos fideles nostros ambulantes viam Dei, ex nulla parte
ingenio comparari; non dicam quorundani haereticorum, sed etiam minorum? Item
nonne videmus quosdam homines utriusque sexus in conjugali castitate viventes sine
querela, et tamen vel haereticos vel Paganos, vel etiam in vera fide et vera ecclesia
sic tepidos, ut eos miremur meretricum et histrionum subito conversorum, non solum
sapientia et temperantia, sed etiam fide, spe et charitate superari. August, lib. 2.
Quaest. ad Simplician. q. 2.
CORRUPTION
OR
DEPRAVATION OF THE MIND
BYSIN.
CHAP. III.
Contempt and corruption of the doctrine of regeneration. All men in the
world regenerate or unregenerate. General description of corrupted na-
ture. Depravation of the mind. Darkness upon it. The nature of spi-
ritual darkness. Reduced into tivo heads of darkness objective. How
removed. Of darkness subjective, its nature and power ; proved; Eph.
iv. 17, 18. opened; applied. The mind alienated from the life of God.
The life of God what it is. The power of the mind, with respect unto spi-
ritual things, examined. 1 Cor. ii. 14. opened. Vvxikos avOpwiroe, or the
natural man, who. Spiritual things, what they are. How the natural
man cannot know or receive spiritual things. Difference between under-
standing doctrines, and receiving of things. A tivof old power and ability
of mind, with respect unto spiritual things, explained. Reasons why a
natural man cannot discern spiritual things. How and wherefore spiri-
tual things are foolishness to natural men. Why natural men cannot re-
ceive the things of God. A double impotency in the mind of man by na-
ture. 1 Cor. ii. 14. farther vindicated. Power of datkness 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 consider-
ation 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 corrup-
tions wherewith some have endeavoured to debauch it, I
shall premise a description lately given of it, with confi-
dence enough, and it may be not without too much autho-
rity. And it is in these words; 'What is it to be born
again, and to have a new spiritual life in Christ, but to be-
come sincere proselytes to the gosp,el ; to renounce all vi-
280 CORRUPTION OR DEPRAVATION
cious 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. 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 re-
viling and reproaching other men. For he considers not,
that by this description of it, he utterly exoludes the bap-
tismal 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 deserves all the scorn which this haughty per-
son pours upon it by his swelling words of vanity, will to in-
different 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 two-fold state of men with respect unto God,
which is comprehensive of all individuals in the world. For
all men are either unregenerate, or regenerate. There being
an affirmation and a negation concerning the state of rege-
neration in the Scripture, one of them may be used concern-
OF THE MIND BY SIN. 281
ing 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 unre-
generate 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 na-
ture 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 a . 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 weak-
ness or impotenci/, and stubbornness or obstinacy. 3. By the ge-
neral 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.
I. 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 spi-
ritual 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,
a Dico veterem Nativitatem atque adeo omnes vires naturae, qua naturali propa-
gatione transfunduntur in sobolera in scriptura damnari ; nialedictam cordis nostri
imaginationem, rationem, os, manus, pedes peccato et tenebris involutain nobis omnia.
Johan. FerusinEvang. Job. cap. i. v. 23. Fide pcrditaspe relict a, in telligentj&obc&cata,
Yoluntate captiva, homo quo in se reparetcr nun invenit. de Vocat. Gent. 1. 7. c. 3.
282 CORRUPTION OR DEPRAVATION
and is ready to fall into a tumult upon its mention. They
think it but an artifice which some weak men have got, to
reflect on and condemn them who are wiser than themselves.
On the like occasion did the Pharisees ask of our Saviour
that question with pride and scorn ; ' Are we blind also V 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, ver. 41. so he plainly tells them, that not-
withstanding all their boasting, 'they had not heard the voice
of God at any time, nor seen his shape;' John v. 37.
Some at present talk much about the power of the intel-
lectual faculties of our souls, as though they were neither de-
based, corrupted, impaired, nor depraved. All that disad-
vantage which is befallen our nature by the entrance of sin,
is but in the disorder of the affections, and the inferior sen-
sitive parts of the soul, which are apt to tumultuate and re-
bel against that pure untainted light which is in the mind.
And this they speak of it, without respect unto its renova-
tion by the Holy Spirit; for if they include that also, they
are in their discourses most notorious confused triflers. In-
deed 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 re-
proaches, and scurrilous railings, it is no difficult undertak-
ing, so to demonstrate the depravation of the minds of men
by nature, and their impotency thence to discern spiritual
things in a spiritual manner b , 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
b Si quis per naturae vigorem evangelizanti predicationi nos consentire posse con-
firmet absque illuniinatione Spiritus Sanctij hasretico fallitur Spiritu. Cone. Arau-
sic. 2 Can. 7.
OF THE MIND BY SIN.
283
saw great light, and to them that sat in the region and sha-
dow of death, light is sprung up.' Of what kind this dark-
ness was in particular shall be afterward declared. For the
present it answers what is proposed, that before the illumi-
nation given them by the preaching of the gospel, the peo-
ple mentioned ' sat in darkness,' or lived under the power of
it. And such as was the light whereby they were relieved,
of the same kind was the darkness under which they were
detained. And in the same sense, when Christ preached the
gospel, ' the light shined into darkness, 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 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 ap-
pear. But that a great change is proposed none can doubt;
Col. i. 13. 'who hath delivered us from the power of dark-
ness ;' as also, 1 Pet. ii. 9. ' who hath called us out of dark-
ness into his marvellous light.' And the darkness which is
in these testimonies ascribed unto persons in an unregene-
rate 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 dar ness. In this state of things, God by an
almighty act of his power created light ; ver. 3. ' God said,
Let there be light, and there was light.' And no otherwise is
it in this new creation. ' God, who commanded then light
to shine out of darkness, shines into the hearts of men to
give them the 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
284 COUIUPTIOX OR DEPRAVATION
darkness is that light within which some boast to be in them-
selves 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, shew its efficacy and power
in and on the minds of men, and how they are corrupted by it.
First, The term of darkness in this case is metaphorical,
and borrowed from that which is natural. What natural
darkness is, and wherein it consists, all men know; if they
know it not in its cause and reason, yet they know it by its
effects. They know it is that which hinders men from all
regular operations, which are to be guided by the outward
senses. And it is 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, nor 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. Psal. lxix. 29. ' Let their eyes be darkened
that they may not see.' So the angel 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 dark-
ness 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;' Psal. cxix. 105. and is sad to
give light ;' Psal. 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
OF THE MIXD BY SfN. 295
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, Psal.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 provi-
dence, objected to the rational faculties of the minds of men.
It is not my purpose here to divert unto the confutation of
that fancy. Were it so, it were 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 gos-
pel. 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.
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 dis-
poseth them unto the places where they shall declare it,
either by express revelation, as of old ; Acts 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 ;
Psal. cxlvii. 19, 20. Wherefore, although we are to take
care and pray much about the continuance of the dispensa-
tion of the gospel in any place, and its propagation in others ;
1
286 CORRUPTION OR DEPRAVATION?
yet need we not to be over-solicitous about it. This work
and care the Holy Ghost hath taken on himself, and will
carry it on according to the counsel of God and his purposes,
concerning the kingdom of Jesus Christ in this world. And
thus far the dispensation of the gospel, is only a causa sine
qua non of the regeneration of men, and the granting of it
depends solely on the will of the Spirit of God.
It is subjective darkness which is of more direct and im-
mediate 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 ap-
prehend the work of the Holy Spirit, in its removal by rege-
neration.
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 ac-
cording 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 corrup-
tion 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 observa-
tion of instances innumerable, that the whole rational soul
of man since the fall, and by the entrance of sin, is weak-
ened, 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 unavoid-
able perturbations wherewith it is possessed, and actually
disordered in all its workings, but by some secret and hid-
den 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 perver-
sity 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
OF THE MIXD BY SIN*. 287
savingly spiritual things, or the mystery of the gospel, when
and as they are outwardly revealed unto them, without an
effectual powerful work of the Holy Spirit creating, or by
his almighty power inducing, a new saving light into them .
Let it be supposed that the mind of a man be no way hurt
or impaired by any natural defect, such as doth not attend
the whole race of mankind, but is personal only and acci-
dental ; 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 skil-
ful masters of the assemblies, with the greatest evidence
and demonstration of the truth ; it is not able of itself, spi-
ritually and savingly, to receive, understand, and assent
unto them, without the especial d aid, and assistance, and
operation, of the Holy Spirit. To evince this truth, we may
consider, in one instance, the description given us in the
Scripture of the mind 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 you 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, be-
cause 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 na-
ture. 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 natu-
rally among men ; and their operations and effects are for
the substance of them the same.
c Quoraodo lux incassum circumfudit oculos cjecos vel clausos, ita animalis homo
non percipit ea quae sunt Dei. Bernard. Ser. 1. sup. Cantic.
d Si quis per naturae vigorembonum aliquod quod ad salutem pertinet vitae reter-
nae cogitare ut expedit aut eligere, sive salutari, id est, Evangelicas prredicationi con-
sentire posse confirraat, absque illuminatione et inspiratione Spiritus Sanctt, qui clat
omnibus suavitatem consentiendo et credendo veritati, haeretico fallitur Spiritu.
Cone. Arausican. can. 2. can. 7.
Ideo dictum est quia nullus hoininum illuminator nisi illo Intuitu* veritatis quod
Deus est; ne quisquam putaret ab eo se illuminari, a quo aliquid audit ut discat,
non dico si quenquatn magnum hominem, sed nee si angelum ei contingni habere
doctorem. Adhibetur enini serruo veritatis extrinsecus vocis niinisterio corporali ;
verumtamen neque qui plantat est aliquid, neque qui rigat, sed qui iucrementum 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 a:ter-
num manet, quod etiam in tenebria lucet. August, de Peccator. Mentis et Remis-
sione. lib. 1. c. 25.
288 CORRUPTION OR DEPRAVATION
Some, indeed, give such an account of this text, as if the
apostle had said, ' Do we not live after the Heathens, in the
, vileness of those practices, and in their idol-worship ? That
long course of sin having blinded their understandings, so
that they see not that which by the light of nature they are
enabled to see, and by that gross ignorance and obduration
of heart, run into all impiety, are far removed from that
life which God and nature require of them.' It is supposed
in this exposition, (1.) That the apostle hath respect, in the
first place, to the practices of the Gentiles, not to their
state and condition. (2.) That this practice concerns only
their idolatry and idol-worship. (3.) That what is here
ascribed unto them, came upon them by a long course of
sinning. (4.) That the darkness mentioned, consists in a
not discerning of what might be seen by the light of na-
ture. (5.) That their alienation from the life of God, con-
sisted 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; ver. 19. yet it is their state by nature, with re-
spect 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;' ver. 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. (o.) The life of God
here, is not that life which God and nature require, but that
OF THE MIND BY SIN. 289
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 su-
pernatural things. And three heads he reduceth all things
in man unto. 1. He mentions rbv vovv, the ' mind.' 2. Ti)v
Siavoiav, the ' understanding.' And, 3. Tbv mpStav, 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 6 vovg, the ' mind.' This is the to i)yefxovacbv,
the leading and ruling faculty of the soul. It is that in us
which looketh out after proper objects, for the will and af-
fections to receive and embrace. Hereby we have our first
apprehensions of all things, whence deductions are made to
our practice. And hereunto is ascribed fiarai6Tr\g, ' vanity ;'
they walk in the vanity of their mind. Things in the Scrip-
ture are said to be vain, which are useless and fruitless.
Maraiog, ' vain,' is from jitarrjv, ' to no purpose ;' Matt. xv. 9.
Hence the apostle calls the idols of the Gentiles, and the
rites used in their worship, fiaraia, * vain things ;' Acts xiv. 15.
So he expresseth the Hebrew, KW "bin ; Jonah ii. 8. ' lying
vanities ;' or \\H, which is as much as avufeXlg, a thing-
altogether useless and unprofitable, according to the descrip-
tion given of them, 1 Sam. xii. 21. M&O l^J/v Hb TtfK innn
7)ftr\ inn O l 1 ?^', ' Vain things which cannot profit, nor de-
liver, 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 act-
ings of this nature a vain mind abounds ; it multiplies vain
imaginations, like the sand on the sea-shore. These are
called the figments of the hearts of men ; Gen. 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,
VOL. II. u
290 CORRUPTION OR DEPRAVATION
(2.) it is unstable. For that which is vain is various, incon-
stant, 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 pow T er 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 dis-
appointments. And from hence it is that the mind cannot
assent unto the common principles of religion in a due man-
ner, 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 minds;' Eph. iv. 23. By the mind the
faculty itself is intended, the rational principle in us of ap-
prehension, 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 regu-
lated by grace.
2. There is the diavoia, the ' understanding.' This is the
to SiatcpiTiKov, 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 corrijpt 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,
OF THE MIND BY SIN. 291
or casts out some rays of itself, into this darkened under-
standing of men, but that receives it not; John i. 5.
3. There is icapS'ia, the ' heart.' This in Scripture is
to irpaKTLKov, 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
iriopoHTiQ, ' blindness.' It is not a mere ignorance, or incom-
prehensiveness 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 con-
version 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 dis-
position 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 dis-
ability 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 for ever.
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 disap-
pointment which men finally meet withal in the pursuit of
v 2
292 CORRUPTION OR DEPRAVATION
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 demon-
strated. 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 ap-
pearance 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 build-
ings and habitations, their trading, their conversation, their
power, their wealth, their relations; they join innumerable
vanities with them, which render them loathsome and con-
temptible, 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 nou-
rishes of vanity. Such in religion, are carnal pompous ce-
remonies, like those of the church of Rome, which have no
end, but to bring in some kind of provision for the satisfac-
tion of vain minds; stage-players, mimics, with innumerable
other things of the same nature, which are nothing but thea-
tres for vanity to act itself upon. It were endless but to men-
tion 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 befals some men, that they de-
light 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 in-
sisted 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
OF THE MIND BY SIX. 293
womb of all monstrous births. The world is now growing
towards six thousand years old, and yet is no nearer the bot-
tom 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 ap-
pearances 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 at-
taining 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 remain-
ders of this vanity in our own minds. The sinful distempers
of our natures are not presently cured at once, but the heal-
ing 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 them-
selves. (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 f
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 coun
tenance, 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 com-
ply with the world in the things before mentioned, that have
no other use nor end, but merely to support, act, and nourish
294 CORRUPTION OR DEPRAVATION
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 r
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, fo they all ge-
nerally 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 lies the
principal cause and occasion of all other sins and miscarriages.
We have therefore no more important duty incumbent on us,
than mightily to oppose this radical distemper. It is so also to
attend diligently unto the remedy of it. And this consists,
(1.) in 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 minds
acting itself in vain, foolish, unprofitable imaginations, so far
at least that vain thoughts may not lodge in us. [2.J By
exercising it continually unto holy spiritual meditations,
' minding always the things that are above ;' Col. iii. 3.
[3.] By a constant conscientious humbling of our souls, for
all the vain actings of our minds that we do observe; all
which might be usefully enlarged on, but that we must
return.
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 far-
ther consider what other effects and consequents are on the
same account ascribed unto it. And the mind of man in
this state may be considered ; either, 1. as to its dispositions
and inclinations. 2. As to its power and actings, with re-
Bpect unto spiritual supernatural things.
1. As to its dispositions, it is (from the darkness de-
scribed) 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
minds by wicked works,' or by their minds 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 in-
OF THE MIND BY SIX. 295
tended 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 Irving creatures is from him; A<
xvii. 28. Psal. 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 are 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. 7. (2.) It is that life which God worketh in us,
not naturally by his power, but spiritually by his grace ;
and that both as to the principle and all the vital acts of it ;
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. 7. whereof God is the su-
preme 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 k, 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.
(2.) The carnal mind is alienated from this life; it hath
no liking of it, no inclination to it, but carrieth away the
whole soul with an aversation from it. And this alienation
or aversation appears in two things ; [1.] In its unreadiness
296 CORRUPTION OR DEPRAVATION
and unaptness to receive instructions, in and about the con-
cernments of it. Hence are men dull and slow of heart to
believe; Luke xxiv. 25. NwSpoi Tate atcocug, 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 the
people of old ; ' My people are foolish, they have not known
me ; they are sottish children, and have none understanding ;
they are wise to do evil, but to do good they have no know-
ledge ;' 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, amoral 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 act-
ings towards spiritual things may be considered. And this,
in short, is none at all, in the sense which shall be explained
immediately, Rom. 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 is not able, hath not a power of its own,
spiritually and savingly, or in a due manner, to receive, em-
brace, 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 na-
tural man receiveth not the things of the Spirit of God, for
OF THE MIND BY SIN. 297
they are foolishness unto him ; neither can he know them,
because they are spiritually discerned.'
First, The subject spoke of is, ^uy^koc avSpurrog, * ani-
malis homo,' the ' natural man,' he who is a natural man.
This epithet is in the Scripture opposed unto irvtvfiaTiKOQ,
* spiritual,' 1 Cor. xv. 44. Jude 19. where ^v\ikol are described
by wvevpa jurj eyovtec, 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 apo-
stle, 1 Cor. xv. 45. lyevlro 6 Trpwrog avSpwTrog 'aSojU tig ipv\fiv
Zwoav, 6 tiT^aroc 'A$ap, elg irvtvpa Z,u)ottoiovv' ' The first
Adam was made a living soul.' Hence every man who hath
no more but what is traduced from him, is called \pv\iK.bg ;
he is a ' living soul,' as was the first Adam. And the ' last
Adam is made a quickening spirit.' Hence he that is of him,
partaker of his nature, that derives from him, is TrvtvfiaTiKog,
a ' spiritual man.' The person therefore here spoken of, or
\pv\iKog, 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 ad-
vancements, 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 dic-
tates of reason, is at all concerned in this assertion. But
how is this proved ? If we are not content with bare affirma-
tions, 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 TrvtvfiaTiicbi and i/w^iico*, ' spiri-
tual' 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 ^in^/coe
avSpwirog 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
298 CORRUPTION OR DEPRAVATION
only to express the worst sort of them thereby. The Scrip-
ture terms not men peculiarly captivated unto brutish affec-
tions, avSpwiroi ipvxMoi, ' natural men/ but rather aXoya
£wa Qvmtca, 2 Pet. ii. 12. ' natural brute beasts.' And Austin
gives us a better account of this exposition, Tractat. 98.
in Johan. ' Animalis homo. i. e. qui secundum hominem
sapit, animalis dictus ab anima, carnalis a carne, quia ex
animaet carne constat omnis homo, non percipit ea quae sunt
Spiritus Dei, i. e. quid gratia credentibus conferat crux
Christi.' And another; ' Carnales dicimur, quando totos
nos voluptatibus damus ; spirituales, quando Spiritum Sanc-
tum praevium sequimur ; id est, cum ipso sapimus instruente,
ipso ducimur auctore. Animales reor esse philosophos qui
proprios cogitatus putant esse sapientiam, de quibus recte
dicitur, animalis autem homo non recipit ea quae sunt Spi-
ritus, stultitia quippe est ei.' Hieronim. Comment, in Epist.
ad Gal. cap. 5. And another, ^vx^bg iinnv 6 to irav roig
Xoyiapolg Trig ^i>X*?C $i$ovg, koi pi) vopiZwv avwSiv rivog SeiaSai
porfidag, oirep earlv dvoiag ; kol ydp ediOKev avrfjv 6 Oebg iva
pavSavr], kol 0£ xjt]TaL to Trap avTov ; owk 'iva eavTr) avTrjv ctpicuv
■voptZv- Keu yap ol b(j>Sa\po\ koXoI k<u x.pr}<npoi ; aAA' lav
povkovTai Xix>pig (p(x>TOQ boav, ouSev avTovg to KaWog olvr^trev,
ouot T) biKua, tax €> dWa. koi TrapafiXtnrTU. "Ovtoj toivvv t\
ipvx>1 zav j5ov\r)^TJ X w P l £ irvevparog fiXirreiv, ko.\ epnroSov eavTtj
ytv&ri. 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, or 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 (spirituaf>things) with-
out the Spirit of God, it doth but insnare itself/ And it is
a sottish supposition, that there are a sort of unregenerate
rational men, who are not under the power of corrupt affec-
tions in and about spiritual things ; seeing the ' carnal mind
is enmity against God/ This, therefore, is the subject of the
apostle's proposition, namely, ' a natural man/ every one that
is so, that is no more but so ; that is, every one who is not ' a
spiritual man,' is not one who hath received the Spirit of
OF THE MIND BY SIX. 299
Christ, ver. 11, 12. one that hath the spirit of a man enabling
him to search and know the things of a man, or to attain
wisdom in things natural, civil, or political.
Secondly, There is in the words a supposition of the pro-
posal 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;
ver. 4. 7. and these things are ra tov irvivfiaTog tov Qeov ;
* the things of the Spirit of God ;' which are variously ex-
pressed in this chapter : ver. 7. they are called the ' wisdom
of God in a mystery, the hidden wisdom that God hath or-
dained ;' ver. 12. the things ' that are freely given unto us of
God;' ver. 16. the 'mind of Christ;' ver. 2. 'Jesus Christ
and him crucified.' And sundry other ways to the same
purpose. Ther3 are in the gospel, eu d belong to the preach-
ing of i . 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 ;' ver. 1 1 . Howbeit, they cannot be ob-
served and practised according to the mind of God, without
the aid and assistance of the Holy Ghost. But these are
not the things peculiarly here intended, but the mysteries,
which depend on more sovereign supernatural revelation,
and that wholly. Things ' that eye hath not seen, nor ear
heard, nor have they entered into the heart of man to con-
ceive;' ver. 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.
Thirdly, That which is affirmed of the natural man, with
respect unto these spiritual things, is doubly expressed.
1. By ov Sey^tcu, 'he receiveth them not.' 2. By ov dvvarai
yviovai, 'he cannot know them.' In this double assertion,
(1). A power of receiving spiritual things is denied, he cannot
know them. He cannot receive them. As Rom. vii. 8. ' 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. (2). A will of rejecting them is implied.
300 CORRUPTION OR DEPRAVATION
He receiveth them not, for the reason hereof is, because they
are foolishness unto him. They are represented unto him
under such a notion, as that he will have nothing to do with
them. (3.) Actually (and that both because he cannot, and
because he will not), he receives them not. The natural
man neither can, nor will, nor doth, receive the things of the
Spirit of God ; is altogether incapable of giving them ad-
mission in the sense to be explained.
To clear and free this assertion from objections, it must
be observed,
First, That it is not the mere literal sense of doctrines, or
propositions of truth that is intended 6 . For instance, ' that
Jesus Christ was crucified,' mentioned by the apostle, ver. 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 rea-
son in religious things, which some would ignorantly con-
found with an ability of discerning spiritual things in them-
selves, 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 igno-
rance, 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. 17, 18. In the latter
c Firmissime tcne et nallatenus dubites, posse quidera hominem, quern nee igno-
rantia literarum, neque aliqua prohibetimbecillitas aut ad versitas, verba sanctw legis
€t evangelii legere sive ex ore cujusdum praedicatoris audire; sed ut quod audit
pereipiat e tiara corde, ut mandata Dei facere velit, nemo potest nisi quem Deus
gratia sua praeveniret, data divinitus bona voluntate et virtute. August, de fide ad
Petrnm, cap. 32.
OF THE MIND BY SIN. 301
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 re-
quired 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 agreeable-
ness 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 holi-
ness 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
ouo-ht; 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 na-
tural man is not capable of the things of the Spirit of God.
Secondly, It must be observed that there is, or may be,
a two-fold capacity or ability of receiving, knowing, or under-
standing, 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 under-
standings to apprehend their sense, use, and importance;
302 CORRUPTION OR DEPRAVATION
and also meet subjects for the faith, grace, and obedience,
which are required of us. None pretend that men are, in
their conversion to God, like stocks and stones, or 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 na-
tures, it would not become the wisdom of God to apply the
means mentioned for effecting of that work. God is said, in-
deed, herein to give us ' an understanding;' 1 John v. 20. but
the natural faculty of the understanding is not thereby in-
tended, but only the renovation of it by grace, and the actual
exercise of that grace in apprehending spiritual things.
There are two adjuncts of the commands of God : (1.) That
they are equal. (2.) That they are easy, or not grievous.
The former they have from the nature of the things com-
manded, and the fitness of our minds to receive such com-
mands ; Ezek. xxviii. 25. The latter they haveTrom 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 pre-
scribed unto us in a way of duty, that we have a power in
and of ourselves to perform*. If by this power, they intend
no more, but that our minds, and the other rational facul-
ties of our souls, are fit and meet, as to their natural capa-
city, for and unto such acts, as wherein those duties do con-
sist, it is fre.ely 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.
f Magnum aliquid Pelagiani se scire putant quando dicunt, non juberet Deus
quod sit non posse ab horaine fieri, quis hoc nesciat? sed ideo jubet aliquaquse non
possumus utnoveriraus quid ab illo petere debeamus. Ipsa enira est quae orando
iinpefrat, quod lex iniperat. August, de Grat. et lib. Arbit. cap. 19.
Mandando impossibilia non prasvaiicatores Deus homines fecit sed hmniles, ut
omne os obturetur et reus fiat totus mundus Deo; accipientes igitur matidatum, et
sentientes defectum clamabimus ad coclum et miserabitur nostri Deus. Bernard.
Serm. 50. in Cantic.
OF THE MIND BY SIN. 303
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 a visive faculty sound and entire, upon the
due proposal of visible objects unto him, can discern and
see them. This power must be spiritual and supernatural.
For whereas, to receive spiritual things, spiritually, is so to
receive them as really to believe them with faith divine and
supernatural, to love them with divine love, to conform the
whole soul and affection unto them; Rom. 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, be-
tween the natural capacity of the mind, and the act of spi-
ritual discerning, there must be an interposition of an effec-
tual work of the Holy Ghost enabling it thereunto ; 1 John
v. 20. 1 Cor. iv. 6.
Of the assertion, thus laid down and explained, the apo-
stle gives a double reason; the first taken from the nature of
the things to be known, with respect unto the mind and under-
standing 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 fool-
ishness! In themselves they are the ' wisdom of God ;'
2 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 ;' 1 Cor. i. 15. which he doth to
cast contempt on all the wisdom of men, whereby the gos-
pel 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 fool-
ishness, 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 imperti-
nent, or as that which contains or expresseth means and
304 CORRUPTION OR DEPRAVATION
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 com-
plied 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 those 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 rea-
dily have received and embraced the mysteries of the gos-
pel, than those who were poor, illiterate, and came many de-
grees behind them in the exercise and improvement thereof.
So we see it is as to the reception of any thing in nature or
morality, which, being of any worth, is proposed unto the
minds of men ; they are embraced soonest by them that are
wisest and know most. But here things fell out quite other-
wise ; 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 ac-
cording to the dictates of reason, who first embraced the
gospel, as being more disposed unto its reception than
others, cannot be sufficiently admired or despised. Had they
once considered what is spoken unto this purpose in the
New Testament, or knew any thing of the entrances, growth,
or progress of Christian religion in the World, they would
themselves be ashamed of this folly. But every day in this
OF THE MIND BY SIX. 305
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 imputa-
tion of his righteousness unto them that believe ; the effec-
tual 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 sco^Tat 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.
It is not much otherwise with some, who yet dare not
engage into an open opposition to the gospel with them
before mentioned. For they profess the faith of it, and
avow a subjection to the rules and laws of it. But the
things declared in the gospel may be reduced unto two
heads, as was before observed : (1.) Such as consist in the
confirmation, direction, and improvement of the moral prin-
ciples and precepts of the law of nature. (2.) Such as flow
immediately from the sovereign will and wisdom of God,
being no way communicated unto us, but by supernatural
revelation only. Such are all the effects of the wisdom and
VOL. II. X
30G CORRUPTION OR /DEPRAVATION
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, evan-
gelical, 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 expres-
sions suitable unto them may be found in the ancient phi-
losophers. But it is evident that herein also they fall un-
der a double inconvenience; for, [1.] mostly, they visibly
transgress what they boast of as their rule, and that above
others, tor where shall we meet with any, at least with
many, of these sort of men, who, in any measure, comply
with that modesty, humility, meekness, patience, self-denial,
abstinence, temperance, contempt of the world, love of man-
kind, charity and purity, which the gospel requires under this
head of duties ? Pride, ambition, insatiable desires after
earthly advantages and promotions, scoffing, scorn and con-
tempt of others, vanity of converse, envy, wrath, revenge,
railing, are none of the moral duties required in the gospel.
And, [2.] no pretence of an esteem for any one part of the
gospel, will shelter men from the punishment due to the
rejection of the whole, by whom any essential part of it is
refused. And this is the condition of many. The thing 3
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 gp 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 mani-
fested, 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,.
OF THE .MIND BY SIX. 307
should go unto others, and inform them, and that with ear-
nestness, evidence of love to them, and care for them, with
all kind of motives to beget a belief of what he proposeth,
that by such ways as he prescribeth, they may exceedingly
increase their substance in this world, until they exceed the
wealth of kings a thing; that the minds of men in their con-
trivance and designs are intent upon ; if in this case they
follow not his advice, it can be for no other reason, but be-
cause they judge the things proposed by him, to be no way
suited or expedient unto the end promised ; that is, to be
foolish things : and this is the state of things with respect
unto the mysteries of the gospel. Men are informed in and
by the ways of God's appointment, how great and glorious
they are, and what blessed consequents there will be of a
spiritual reception of them. The beauty and excellency of
Christ, the inestimable privilege of divine adoption; the
great and precious promises made unto them that do be-
lieve ; the glory of the world to come ; the necessity and ex-
cellency 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.
Secondly, As the instance foregoing compriseth the rea-
sons 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 they cannot attain
unto ; ' because they are spiritually discerned.' In this whole
chapter he insists on an opposition between a natural and a
spiritual man, natural things and spiritual things, natural
light and 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 soiritual things. For * none knoweth the things
x 2
308 CORRUPTION OR DEPRAVATION
of God, but the Spirit of God, and he to whom he will re-
veal 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 them-
selves by nature. And, 2. (as he shews plentifully elsewhere)
the light itself, whereby alone spiritual things can be spi-
ritually 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 two-fold impotency on 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
object unto its will and affections, and the mind by them,
they are foolishness unto it.
1. There is in unregenerate men a natural impotency,
through the immediate depravation of the faculties of the
mind, or understanding, whereby a natural man is absolutely
unable, without an especial renovation by the Holy Gliost, to
discern spiritual things in a saving manner 8 . 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 uncon-
formity 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 en-
suing evil of sin and unbelief, it is both the punishment
and cause of sin. And no man can plead his sin or fault,
E Innullo gloriundum, quia nihil nostrum est. Cyprian, lib. 3. ad Quirin.
Fide perdita.spe relicta, intelligentia obcrecata, voluutate captiva, homo quainse
reparatur non invenit. lib. 1. de Vocat. Gent. cap. 3.
Quicunque tribuit sibi bonum quod facit, etiamsi nihil videtur mall manibus ope-
rari, jam cordis innocentiam perdidit, in quo se largitori bouomm prrelulit. Hieron.
in Prov. cap. 16.
OF THE MIND BY SIN. 309
as an excuse of another sin in any kind. This impotency is
natural ; because it consists in the deprivation of the light
and power that was originally in the faculties of our minds
or understandings, and because it can never be taken away
or cured but by an immediate communication of a new spi-
ritual power and ability unto the mind itself by the Holy
Ghost in its renovation, so curing the depravation of the fa-
culty itself. And this is consistent with what was before
declared, 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 thern, 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. Every one to whom
the gospel hath been preached, and by whom it is refused,
shall be convinced of positive actings in their minds, reject-
ing the gospel for the love of self, sin, and the world. Thus
our Saviour tells the Jews, that 'no man can come unto him,
unless the Father draw him ;' John vi. 44. Such is their na-
tural 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 ;' ver. 45. But this
is not all, he tells them elsewhere, ' you will not come unto
me that you may have life ;' John 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
are evil ;' John 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 ac-
tually apply his mind to the receiving of the things of the
310 CORRUPTION OH DEPRAVATION
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 exposi-
tion 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, &c. do absolutely despise,
and so hearken not after the doctrine of the gospel, for it
seems folly to them. Nor can they by any study of their own
come to the knowledge of them; for they are only to be had
by understanding the prophecies of the Scripture, and other
such means which depend on divine revelation, the voice
from heaven, descent of the Holy C^iost, miracles,' &c. (1.)
The natural man is here allowed to be the rational man, the
learned philosopher, one walking by the light of human rea-
son, which complies not with their exception to this testi-
mony, 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 Hierome) to fix this interpretation unto that
expression. If the apostle may be allowed to declare his
own mind, he tells us, that he intends every one of what sort
and condition soever, ' who hath not received the Spirit of
Christ.' (2.) Ov Sixtrat, is paraphrased by, ' doth absolutely
despise;' which neither the word here, nor elsewhere, nor its
disposal in the present connexion, will allow of, or give coun-
tenance 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 re-
OF THE MIND BY SIN. 311
ceive the things of God, and their hatred of them, or opposi-
tion 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 spi-
ritual mysteries therein revealed. (4.) This preaching of the
gospel unto them, was accompanied with, and managed with,
those evidences mentioned; namely, the testimonies of the
prophecies of Scripture, miracles, and the like, in the same
way and manner, and unto the same decree, as it was to-
wards 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 ov S(\£tcu ' re-
• ceiveth not,' is given us in the ensuing reason and explana-
tion of it; oi> Svva-ai -yviovai, ' 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, 'be-
cause they are spiritually discerned.' And to wrest this unto
the outw r ard 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. ^v^ikoq av9pu)7rog, b Sia aaptca Z,uv, icett
fii'lTTO) (jxjJTiG^eiQrbv vovv ola Trvivfiarog, aWa fiovqv Ttju e/n^vrov
Kat avOpwTTivrjv uvvsaiv ^X <jJV > * v T ^ v airavrivv ^vyalg CfifidWu
6 StifiLovpybg. ' A natural man is he who lives in or by the
flesh, and hath not his mind as yet enlightened by the Spi-
rit ; but only hath that inbred human understanding which
the Creator hath endued the minds of all men withal.' And 6
7>viV}xaTiKbg,b Sia TTVcV/ia Z,uiv (JHVTiaSdg tov vovv. Aia Trvev fiarog,
ov juovrjv ri]V tu^urov kou avBpsi)TTivr\v avvtaiv tyivv, aXXa /xaX-
Xov ri)v xaptaSaZaav TrvevfiaTiKr}v, 'iv twv ttittmv \pv)(cug tfjipaXXti
to ujlov irvhvfia. ' 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 under-
standing, bestowed on him graciously ; which the Holy Ghost
endues the minds of believers withal.' But we proceed.
Having cleared the impotency to discern spiritual things
312 CORRUPTION OR DEPRAVATION
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 not-
withstanding all other notions and disputes in this matter,
for the most part compliant with the inclinations and affec-
tions 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 im-
potency 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-pela-
gians 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 t)~iq l^ovaiag
tov (tkotouc; from ' the power of darkness.' The word sig-
nifies 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 dark-
ness, with what is contributed thereunto by Satan and the
world. This the prophet speaks of, Isa. lx. 2. ' Behold, dark-
ness shall cover the earth, and gross darkness the people, but
the Lord shall arise upon thee.' Such a darkness it is as no-
OF THE HIND BY SIX. 313
thing 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 in*
creasing 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 ' kept unto judgment under
chains of darkness;' 2 Pet. ii. 4. It is plain that there is an
allusion in the words unto the dealings of men with stubborn
and heinous malefactors. They do not presently execute
them upon their offences, nor when they are first apprehend-
ed. They must be kept unto a solemn day of trial and judgv
ment. 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 ano-els. 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 exe-
cution. 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 sub-
ducting themselves from under it. But whence is it that in
all their wisdom, experience, and long-continued prospect
which they have had of their future eternal misery, none of
them ever have attempted, or ever will, a mitigation of their
punishment or deliverance from it, by repentance and com-
pliance 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 trem-
ble at the vengeance of God therein, yet they cannot but con-
tinue in their course of mischief, disobedience, and rebellion.
And although natural men are not under the same obdurate-
ness with them, as having a way of escape and deliverance
provided for them, and proposed unto them, which they have
o
14 CORRUPTION OR DEPRAVATION
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.
First, It fills the mind with enmity against God, and all
the things of God. Col. i. 21. ' You were enemies in your
minds:' Rom. viii. 7. 'The carnal mind is enmity against
God, it is not subject unto the law of God, neither indeed
can it be.' And the carnal mind, there intended, is that
which is in every man who hath not received, who is not
made partaker of, the Spirit of God, in a peculiar saving*
manner, as is at large declared in the whole discourse of the
apostle; ver. 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, of
the Scripture, is but of a late date, and that which few of
the ancient enemies of the grace of God did rise up unto.
Now God in himself, is infinitely good and desirable. ' How
great is his goodness ! How great is his beauty !' Zech. 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 infi-
nite goodness, seem incompatible unto our human affec-
tions. But they arise from this darkness, which is the cor-
ruption 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
ao-ainst 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,
OF THE MIND BY .SIX. 315
seeing these things are absolute extremes and utterly irre-
concilable ?. 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 re-
vealed 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 dis-
position 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 sua-prests
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 God-
head ; Rom. i. 20, 21, 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; ov dyvoovv
Teg tvatfielre. 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 them-
selves 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 disquisi-
316 CORRUPTION OR DEPRAVATION'
tions 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 su-
pernatural 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 effectu-
ally prevailed on by victorious grace, either closely or openly
it exerts itself. And however they may be doctrinally in-
structed 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 them-
selves ; Psal. 1. 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,
OF THE MIND V, Y SIS. 317
and that God is like to men or beasts, the height of the sin
of the most gross idolaters; Rom. i. 23. Psal. 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 Micah vi. 6. 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 can
so be.' So the apostle informs us, that men are ' alienated
from the life of God,' or dislike the whole way and work of
living unto him, by reason of the ignorance and blindness
that is in them; Eph. iv. 18. and it esteems the whole rule
and measure of it to be foolishness ; 1 Cor. i. 18. 20. 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 expresseed in the Scrip-
tures in this matter ; and one testimony thereof will be of
more weight with the disciples of Jesus Christ, than a thou-
sand declamations to the contrary.
Secondly, This darkness fills the mind with wills or per-
verse lusts that are directly contrary to the will of God ;
Eph. ii. 3. There are ^eXi'ifiara Siavoiiov, 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 carnal, sen-
sual, 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
318 CORRUPTION OR DEPRAVATION
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 af-
fections, they argue not an impotency in the mind to discern
and receive spiritual things; but notwithstanding these enor-
mities 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 weak-
ness 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 depra-
vation 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
OF THE MIND UV STN". 319
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,
Thirdly, It fills the mind yv\t\\ prejudices against spiritual
things, as proposed unto them 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 va-
rious ways do seek after. This is the scent and chase which
they so eagerly pursuai in different tracks, and paths innu-
merable. 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 oft-times to faint in the pursuit of their lusts, be-
cause 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 vex-
ation 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 expec-
tation 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,
320 CORRUPTION OR DEPRAVATION
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 myste-
rious 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.^l — 5. Tit. ii. 11, 12.
There are but two things wherein men seeking after con-
tentment and satisfaction are concerned. First, The ob-
jects of their lusts or desires, and then those lusts and de-
sires themselves. The former may be considered in their
own nature, so they are indifferent ; or as they are capable of
being abused to corrupt and sinful ends. In the first way,
as the gospel condemns them not, so it adds nothing to
them unto those by whom it is received. It gives not men
more riches, wealth, or honour, than they had before in the
world. It promises no such thing unto them that do receive
it, but rather the contrary. The latter consideration of them,
it condemns and takes away. And for the desires of men
themselves, the avowed work of the gospel is to mortify
them. And hereby the naturally corrupt relation, which is
between these desires and their objects, is broken and dis-
solved. 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 pre-
judice is raised against it, as that which would deprive the
soul of all its present satisfaction, and offers nothing in the
room of them that is suitable to any of its desires or affec-
OF THE MIND BY 6lX. 321
tions. For by reason of the darkness that it is under the
power of, it can neither discern the excellency of the spi-
ritual 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 in-
consistent 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 dis-
cern such a suitableness in them unto itself, so as thereon
to receive and embrace them. Nor do any, for the most part,
give a greater evidence of the prevalency of the darkness
and enmity that is in -carnal minds, against the spiritual
things of the gospel, as to their life and power, than those
who most pride and please themselves in such discourses.
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 decla-
ration 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, spi-
ritual 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 demon-
strate 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 wis-
dom 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 weak-
ness and foolishness unto them. And that which is fool-
ish, is to be despised; yea, folly is the only object of con-
tempt. And hence we see that some with the greatest
pride, scorn, and contempt, imaginable, do despise the pu-
rity, simplicity, and whole mystery of the. gospel, who
yet profess they believe it. But to clear the whole na-
VOL. II. Y
322 CORRUPTION OR DEPRAVATION
ture of this prejudice, some few things may be distinctly
observed.
(1.) There are two sorts of things declared in the gospel.
First, Such as are absolutely its own, that are proper and pe-
culiar unto it; such as have no footsteps in the law, or in
the light of nature, but are of a pure revelation peculiar to
the gospel. Of this nature, are all things concerning the
love and will of God in Christ Jesus. The mystery of his
incarnation, of his offices, and whole mediation, of the dis-
pensation of the Spirit, and our participation thereof, and
our union with Christ thereby; our adoption, justification,
and effectual sanctification, thence proceeding; in brief,
every thing that belongs unto the purchase and application
of saving-grace, is of this sort. These things are purely and
properly evangelical, peculiar to the gospel alone. Hence the
apostle Paul, unto whom the dispensation of it was com-
mitted, 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.
(2.) There are such things declared and enjoined in the
gospel, as have their foundation in the law and light of na-
ture. Such are all the moral duties which are taught therein.
And two things may be observed concerning them: [1.]
That they are in some measure known unto men aliunde
from other principles. The inbred concreated light of na-
ture, doth, though obscurely, teach and confirm them. So
the apostle, speaking of mankind in general, saith, to jvuhttov
tov Geou (j>avepov e'otiv iv avrolg, 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 ac-
tions, 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. [2.] There is on all men
an obligation unto obedience answerable to their light con-
cerning these things. The same law and light which disco-
vereth these things, doth also enjoin their observance. Thus
is it with all men, antecedently unto the preaching of the
gospel unto them.
OF THE MIND BY SIN. 323
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.
2nd. 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 con-
stant 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 con-
forms 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 foun-
dation 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 de-
clares the mysteries of faith that are peculiar to the gospel,
and then descends unto those moral duties which are regu-
lated thereby.
But the prejudice we mentioned, inverts the order of these
things. Those who are under the power of it, when on va-
rious accounts they give admittance unto the gospel in ge-
neral, yet they fix their minds, firstly and principally, on the
things which have their foundation in the law and light of
nature. These they know and have some acquaintance with
in themselves, and therefore cry them up, although not in
their proper place, nor to their proper end. These they
make the foundation, according to the place which they held
in the law of nature and covenant of works, whereas the
gospel allows them to be only necessary superstructions
on the foundation. But resolving to give unto moral du-
ties the pre-eminence in their minds, they consider after-
ward the peculiar doctrines of the gospel, with one or other
of these effects : For, 1 . Some in a manner wholly despise them,
y 2
324 CORRUPTION OR DEPRAVATION
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 mo-
rality, which they pretend to embrace; and to acquit them-
selves of the trouble of a search into them, reject them as
unintelligible or unnecessary. Or, 2. they will by forced
interpretations, enervating the spirit, and perverting the
mystery of them, square and fit them to their own low and
carnal apprehensions. They would reduce the gospel, and
all the mysteries of it, to their own light as some, to reason
as others, to philosophy as the rest ; and let them who com-
ply not with their weak and carnal notions of things, ex-
pect all the contemptuous reproaches which the proud pre-
tenders unto science and wisdom of old, cast upon the apo-
stles 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 contemned. So God spake
ofEphraim; Hos. viii. 12. ' I have written to him the great
things of the law, but they were counted as a strange thing.'
The things intended were VT1W 12") the ' great, manifold,
various things of the law.' That which the law was then
unto that people, that is the gospel now unto us. The ' To-
rah' 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 per-
spicuous. But when all was done, they were esteemed by
them ~tf 1DD, 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
powerfuLy, and as unto any light or strength of their own,
OF THE MIND BY SIN. 325
invincibly kept off from receiving of spiritual things in a
spiritual manner.
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 in-
tellectual 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: 'You were darkness, but are
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 be-
fore 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 pro-
posal. This, as we have manifested, by reason of its depra-
vation, it neither doth, nor is able to do ; John i. 5. 2 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 pre-
sented 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, the whole body shall be full of
326 CORRUPTION OR DEPRAVATION, &C.
light. But if thine eye be evil, the whole body shall be full of
darkness ; if therefore the light that is in thee be darkness,
how great is that darkness V As the eye is naturally the light
of the body, or the means thereof, so is the mind unto the
soul. And if darkness be in the eye, not only the eye but
the whole body is in darkness, because in the eye alone is
the light of the whole ; so if the mind be under darkness, the
whole soul is so also, because it hath no light but by the
mind. And hence both is illumination sometimes taken for
the whole work of conversion unto God, and the spiritual
actings of the mind by the renovation of the Holy Ghost, are
constantly proposed, as those which precede any gracious
actings in the will, heart, and life ; as we shall shew 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 re-
probate 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, 29. 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 cor-
rupted, 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 inter-
nal, especial, immediate, supernatural, effectual, enlightening
act of the Holy Ghost; which what it is, and wherein it doth
consist, shall be declared.
LIFE AND DEATH,
NATURAL AND SPIRITUAL,
COMPARED.
CHAP. IV.
Of death in sin. All unregenerate men spiritually dead. Spiritual death
two-fold. Moral. Metaphorical. Life natural, what it is, and wherein
it consists. Death natural, with its necessary consequents. The super-
natural life of Adam in innocency, in its principle, acts, and power. Dif-
ferences 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 estate of death ; the way of the communication of spi-
ritual life. Of what nature are the best worhs of persons unregenerate.
No disposition unto spiritual life under the power of spiritual death.
Another description that the Scripture gives of unregene-
rate men as to their state and condition, is, that they are spi-
ritually 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 be-
fore described doth their minds and understandings. There
is a spiritual life whereby men live unto God ; this they being
strangers unto, and alienate from, are spiritually dead. And
this the Scripture declares concerning all unregenerate per-
sons, 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. 'You were dead in trespasses
and sins ;' ver. 5. ' When you were dead in sins ;' Col. ii. 13.
' And you 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;' ver. 12. 'Death passed on all men, for that all have
328 LIFE AND DEATH,
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 two-
fold: 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 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 meta-
phorically 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 de-
clare this aright, we must consider the nature of life and
death natural ; in allusion whereunto, the spiritual estate of
unregenerate men is thus described:
Life in general, or the life of a living creature, is, Actus
vivificantis in vivificatum per unionem utriusque, ' The act of a
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 D»n nfti£n, 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
4
NATURAL AND SPIRITUAL, COMPARED. 329
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 hu-
man 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 irn ttfD3 a ' living
soul ;' ^v\iKoq tivOpuTTog, 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 ra-
tional soul. Those of the first sort are natural and necessary ;
as are all the actings and energies of the senses, of the loco-
motive faculty, as also what belongs unto the receiving and
improving of nutriment. These are acts of life ; whence the
Psalmist proves idols to be dead things, from the want of
them ; so far are they from having a divine life, as that they
have no life at all ; Psal. 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. (2.) There are such acts of life as proceed from
the especial nature of this quickening principle. Such are
all the elicit and imperate 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 separa-
tion 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
330
LIFE AND DEATH,
from whence they should proceed is dissolved. (3.) As a con-
sequent 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 com-
municated 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 na-
ture. 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,
NATURAL AND SPIRITUAL, COMPARED. 331
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 rec-
titude of all the faculties of his soul, with respect unto his
supernatural end ; Eccles. vii. 20.
(2.) There belonged unto it continual actings, 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, suitable
unto the light in his mind, unto the righteousness and holi-
ness in his will and affection, 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 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 be-
fore 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 opera-
tion can subsist in an independence of God, nor apply itself
unto operation without his concurrence. But in the life where-
332 LIFE AND DEATH,
unto we are renewed by Jesus Christ, the fountain and prin-
ciple 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 ;' Col. i. 3. and our life (as to the spring and fountain
of it) is hid with him in God. For he quickeneth us by his
Spirit; Rom. viii. 10. And our spiritual life, as in us, con-
sists in the vital actings of this Spirit of his in us; for, ' with-
out him we can do nothing ;' John xv. 3. 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 two-fold spiritual life, or ability
of living unto God, that which we had in Adam, and that
which we have in Christ, we must inquire with reference unto
which of these it is, that unregenerate men are said to be spi-
ritually 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 liv-
ing unto God which they had.
From what hath been discoursed, we may discover the
NATURAL AND SPIRITUAL, COMPARED. 333
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 co-
venant of grace. Those therefore who are thus dead have no
principle or first power of living unto God, or the perform-
ance 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.
Am. 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 de-
prived 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 essen-
tial 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
334 LIFE AND DEATH,
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 affec-
tions, 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 impo-
tency 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 how-
ever 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, it is not subject to
the law of God, neither indeed can it be ;' Rom. viii. 7. so
then, ' they that are in the flesh cannot please God ;' ver. 8.
Men may cavil whilst they please about this carnal mind,
and contend that it is only the sensitive part of the soul, or
the affections as corrupted by prejudices and depraved habits
of vice. Two things are plain in the text. First, That this
carnal mind, is in all mankind whoever they be, who are not
partakers of the Spirit of God, and his 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 disparage-
ment of their modesty deny, as reject the authority of the
apostle. So our Saviour, as to one instance, tells us, that no
man can come unto him unless the Father draw him ; 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. 24. We contend not about expressions. This is that
NATURAL AND SPIRITUAL, COMPARED. 335
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 perform-
ance of it, accompanied with all the motives which are meet
and suited to prevail with them thereunto, to perceive, know,
will, or do any thing in such a way or manner, as that it
should be accepted with God, with respect unto our spiritual
life unto him according to his will, and future enjoyment of
him, without the efficacious infusion into them, or creation
in them, of a new gracious principle or habit enabling them
thereunto ; and that this is accordingly wrought in all that
believe by the Holy Ghost, we shall afterward declare.
But it will be objected, and hath against this doctrine
been ever so, since the days of Pelagius, that a supposi-
tion 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 re-
quired in the application of any means to the producing of
an effect, but that in their own nature they are suited there-
unto ; and that the subject to be wrought upon by them, is
capable of being affected, according as their nature requires 3 .
And thus exhortations, with promises and threatenings, are
a 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 quse
non possumus ut noverimus quid ab illo petere debeamus. Ipsa enim est fides quse
orando impetrat, quod lex imperat. August, de Grat. et lib. Arbit. cap. 16.
O homo cognosce in prreceptione quid debeas habere; in coruptione cognosce
tuo te vitio non habere ; in oratione cognosce unde accipias quod vis habere. Idem,
de Corrupt, et Grat. cap. 3.
Mandando impossibilia non prevaricatores Deus homines fecit sed humiles, ut
omne os obturetur et reus fiat totus mundus Deo ; accipientes igitnr mandatum, et
sentientes defectum clamabinus ad caelum. Bernard. Serm. 50. in Cant.
Quamvis dicamus Dei donum esse obedientiam, tamen homines exhortamur ad
earn: sed illis qui veritatis cxhortationem obedienter audiunt, ipsum domam dei da-
tum est, hoc est, obedientur audire; illi autem qui non sic audit non est datum.
August, de Dono Persevcrant. cap. 14.
336 LIFE AND DEATH,
in their kind, as moral instruments, suited and proper to pro-
duce the effects of faith and obedience in the minds of men.
And the faculties of their souls, their understandings, wills,
and , affections, are meet to be wrought upon by them unto
that end. For by 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 natu-
ral, 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 work-
ing 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 threat-
enings annexed unto a supposition of disobedience, that we
have power in and of ourselves to do, or that we are of our-
selves able to do ; and ypu 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 it-
self, which is the Pelagianism anathematized by so many
councils of old. But in the church it hath hitherto been
believed, that the command directs our duty, but the pro-
mise gives strength for the performance of it.
3. God is pleased to make these exhortations and pro-
mises to be vehicula gratia, the means of communicating-
spiritual life and strength unto men. And he hath appointed
them unto this end, because, considering the moral and in-
tellectual 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 there-
by; James i. 18. 1 Pet. i. 23. And this, in their dispensa-
tion 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 dis-
ability 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
NATURAL AND SPIRITUAL, COMPARED. 337
utterly devoid of a principle of spiritual life, of all power to
live unto God ; that is, to repent, believe, and yield obe-
dience ; is it righteous that they should perish eternally,
merely for their disability, or their not doing that which
they are not able to do V This would be to require brick
and to give no straw ; yea, to require much where nothing
is given. But the Scripture every where chargeth the de-
struction of men upon their wilful sin, not their weakness
or disability.
Am. 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 na-
ture 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 other-
wise. But on this supposition (sufficiently confirmed else-
where), 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 evan-
gelical faith or obedience, but they can, and do put forth a
free positive act of their wills in the rejection of it, either di-
rectly or interpretatively, in preferring somewhat else before
it. As they cannot come to Christ unless the Father draw
them, so they will not come that they may have life ; where-
fore their destruction is just and of themselves.
This is the description which the Scripture givcth 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
VOL. II. z **
338 LIFE AND DEATH
i
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 prin-
ciple of spiritual life, it is, that men in the state of nature
can perform no vital act of spiritual obedience ; nothing
that is spiritually good, or saving, or accepted with God, ac-
cording 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 per-
formed ; 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 communi-
cated unto us. 1. The original spring and fountain of this
life is with God ; Psal. 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 in its eter-
nal 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 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
NATURAL AND SPIRITUAL, COMPARED. 339
that the fulness of it is communicated unto the Lord Christ
as mediator; Col. i. 19. And from his fulness we do receive
it; John i. 16. There is a principle of spiritual life commu-
nicated unto us from his fulness thereof, whence he quick -
eneth 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 no-
thing but as we are acted by virtue and power from him ;
1 Cor. xv. 10.
3. The fou ntain of this life being in God, and the fulness
of it being laid up in Christ for us, he communicates the
power and principle of it unto us by the Holy Ghost; Rom«
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
that new covenant. For this is the promise of it, That God
will first write his law in our hearts, and then we shall walk
in his statutes ; that is, the principle of life must precede all
vital acts. From this principle of life, thus derived and con-
veyed unto us, are all those vital acts whereby we live to
God. Where this is not, as it is not in any that are dead
in sin, for from the want hereof are they denominated dead,
no act of obedience unto God can so be performed, as that
it should be an act of the life of God ; and this is the way
whereby the Scripture doth express it. The same thing is
intended, when we say in other words, that without an in-
fused 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 our-
selves, so much as to think a good thought, to do any thino-
as we ought, any power, any ability, that is our own, or in
us by nature, however externally excited and guided by mo-
tives, directions, reasons, encouragements of what sort so-
ever, to believe or obey the gospel savingly in any one in-
z 2
340 LIFE AND DEATH,
stance, is to overthrow the gospel and the faith of the ca-
tholic church in all ages.
But it may be objected, ' That, whereas, many unrege-
nerate 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 advan-
tage 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 b ,
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 nei-
ther of these are 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 denied and unbelieving, that is, all unsanc-
tified persons not purified by the Spirit of grace, all things
are unclean, because their consciences and minds are de-
filed; Tit. i. 15. So their praying is said to be an abomi-
nation, and their plowing, sin. It doth not therefore ap-
pear, 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 quocwique defectu. Such are the
b Manifestissime patet in impiorum animis nullam habitare virtutem ; sed omnia
opera eorum immunda esse atque polluta, habcntium sapientiam non spiritualemsed
animalem, non cjslestem sed terrenara. Prosper, ad Collat. cap. 28.
Omne etenim probitatis opus nisi semine verae exoritur ridei, peccatum est, inque
erratum vertitur, et sterilis cumulatsibi gloria pcenam. Prosper, de lngratis. cap. 16.
Multa laudibilia atque miranda possunt in honiiue reperiri, quae sine charitatis
medullis habent quidem pietatis similitudinem, sed non habent veritatem. Idem,
ad Ruffin. de lib. Arbit.
NATURAL AND SPIRITUAL, COMPARED. 341
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 in-
gredient as vitiates the whole; Isa. i. 11 — 14. Hos. i. 4.
(2.) In integrity, according unto present light and convic-
tion, which for the substance of them are approved. And
no man is to be exhorted to do any thing in hypocrisy ; see
Matt. x. 21. 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 sub-
stance 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 an-
other. 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 ne-
cessary condition for the acceptation of our duties, as God
first had respect unto Abel, and then unto his offerings ;
yet, there is always a real specifical difference between the
duties themselves, whereof one is accepted, and the other re-
jected, although, it may be unto us, it be every way imper-
ceptible. 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
342 LIFE AND DEATH,
way the same, as to the principles, rule, and ends, or what-
ever is necessary to render them good in their kind ; and
they would be all equally accepted with God, by whomso-
ever they are performed, for he is no accepter of persons.
But this cannot be, but where those that perform them are
partakers of the same grace. It is, therefore, the wills of
men only, that vitiate their duties, which are required of
them as good; and, if so, they may justly be required of
them. The defect, is not immediately in their state, but in
their wills and their perversity.
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 by contracting
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 con-
tracted, as will deprive them in whom it is, of all power of
obedience. Wherefore,
5. Preachers of the gospel and others have sufficient war-
rant 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 com-
mited unto any of the sons of men. (2.) They have a dou-
ble 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
NATURAL AND SPIRITUAL, COMPARED. 343
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 com-,
municate of his grace unto the souls of men, not with re-
spect unto them as their duties, but as they are ways ap-
pointed and sanctified by him unto such ends. And hence
it follows that even such duties as are vitiated in their per-
formance, yet are of advantage unto them by whom they are
performed. For, 1st. by attendance unto them, they are pre-
served from many sins. 2nd. In an especial manner from the
great sin of despising God, which ends commonly in that
which is unpardonable. 3rd. 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 gra-
dually 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 car-
cass 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 other-
wise 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 im-
mediate power disposing and enabling it unto spiritual acts
it hath not. And the reason is, because natural corruption
cleaves unto it, as an invincible unmoveable habit constantly
inducing unto evil, wherewith the least disposition unto
spiritual good is not inconsistent. There is in the soul, in
the Scripture language (which some call canting), 'the body
of the sins of the flesh ;' Col. ii. 11. which, unless it be
taken away by spiritual circumcision through the virtue of
the death of Christ, it will lie dead in to 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
344 LIFE AND DEATH, &C.
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 re-
ceive again the renovation of the image of Godby 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 Baptist gladly, doing many things willingly. And
ofreat 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 con-
version. 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 act-
ings 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 dis-
pensation of the word. They are not educed out of the natu-
ral 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 unre-
generate, are neither/n/eVs of, nor dispositions unto, spiritual
life. Men that are spiritually dead, may have designs and
desires to free themselves from dying eternally ; but such a
desire to be saved, is no saving disposition unto life.
THE NATURE, CAUSES, AND MEANS,
or
REGENERATION.
CHAP. V.
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 rege-
neration only. The Holy Ghost the peculiar author of this ivorh. Dif-
ferences about the manner and nature of it. Way of the ancients in
explaining the doctrine of grace ; the present method proposed. Con-
version not wrought by moral suasion only. The nature and efficacy of
moral suasion, wherein they consist. Illumination preparatory unto con-
version. The nature of grace morally effective only, opened; not suffi-
cient 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 ivork. 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 re-
spect unto the distinct faculties of the soul. The mind. The will. The
affections.
Unto the description we are to give of the work of regene-
ration, the precedent account of the subject of it, or the state
and condition of them that are to be regenerated, was ne-
cessarily 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 misun-
derstanding 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
346 THE NATURE, CAUSES, AND MEANS,
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 corrup-
tion. 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 na-
ture consists therein, as some weakly and athologically have
imagined. Much less have I treated concerning that in-
crease and heightening of the depravation of nature which
is attracted by a custom of sinning, as unto all the perverse
ends of it. Yet this also the Scripture much insists upon,
as that which naturally and necessarily ensues in all in whom
it is not prevented by the effectual transforming grace of
the Spirit of God. And it is that which seals up the impos-
sibility of their turning themselves to God ; Jer. xiii. 23.
Rom. iii. 10 — 19. But that the whole difficulty of conver-
sion should arise from men's contracting a habit or custom
of sinning, is false, and openly contradictory to the Scrip-
ture. These things are personal evils, and befal individuals
through their own default in various degrees. And we see
that amongst men, under the same use of means, some are
converted unto God, who have been deeply immersed in an
habitual course of open sins, whilst others, kept from them
by the influence of their education upon their inclinations
and affections, remain unconverted. So was it of old be-
tween the publicans and harlots on the one hand, and the
Pharisees on the other. But my design was only to men-
tion 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 per-
sons living and dying in this estate cannot be saved. This
OF REGENERATION. 347
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, alie-
nated 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, righteous-
ness, or truth, with the law or gospel, nor possible in the na-
ture of the thing itself, that such persons should enter into,
or be made possessors of, glory and rest with God. A de-
liverance therefore out of, and from, this condition is indis-
pensably 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 de-
termination of our Saviour, as it is absolute and decretory,
so it is applicable unto, and equally compriseth, every indi-
vidual of mankind. And the work intended by their rege-
neration, or in being born again, which is the spiritual con-
version and quickening of the souls of men, is every where
ascribed unto them that shall be saved. And although men
may have, through their ignorance and prejudices, false ap-
348 THE NATURE, CAUSES, AND MEANS,
prehensions about regeneration and the nature of it, or where-
in 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 neces-
sity 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, foun-
tain, 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 sup-
pose, 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, 1 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 con-
cerning it : for setting aside what men do herein themselves,
and others do towards them in the ministry of the word, and
I cannot see what remains, as they express their loose imagi-
nations, to be ascribed unto the Spirit of God. But at pre-
sent we shall make use of this general concession, that rege-
neration 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 expres-
sions, 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 ' being born of the
Spirit;' ver. 5, 6. because he is the sole, principal, efficient
cause of this new birth. For it is the ' Spirit that quicken-
eth;' John. vi. 63. Rom. viii. 11. And God saveth us, ' ac-
cording to his mercy, by the washing of regeneration, and the
OF REGENERATION. 349
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 ;' Johni. 13. James i. 18. 1 John iii. 9. it is with re-
spect unto the especial and peculiar operation of the Holy
Spirit.
These things are thus far confessed, even by the Pela-
gians 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 de-
pends 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 reinforcement of Pelagianism, whereunto some of the
elder school-men led the way, of whom our Bradwardine so
long ago complained. But never was it with so much im-
potence and ignorance traduced and reviled, as it is by some
among ourselves. For a sort of men we have, who by stories
of wandering Jew T s, 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 re-
present the whole work of the Spirit of God towards the souls
of men under certain heads or distinctions of grace. And
herein were they followed by many of the more sober school-
men; and others of late without number. Frequent mention
we find in them of grace, as preparing, preventing, working,
co-working, and confirming. Under these heads do they
handle the whole work of our regeneration or conversion
unto God. And although there may be some alteration in
350 THE NATURE, CAUSES, AND MEANS,
method and ways of expression, which may be varied as they
are found to be of advantage unto them that are to be in-
structed ; yet for the substance of the doctrine, they taught
the same which hath been preached amongst us since the re-
formation, 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 decla-
ration 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 in-
tention. 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, 9. And this also may be
distinctly referred unto three heads. 1. A discovery of the
true nature of sin, by the ministry of the law; Rom. vii. 7.
2. An application of that discovery made in the mind or un-
derstanding unto the conscience of the sinner. 3. The ex-
citation of affections suitable unto that discovery and appli-
cation ; 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 in-
OF REGENERATION. 351
tended by that expression, and wherein its efficacy doth con-
sist; 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 dis-
posed and inclined to receive and obey them, unless over-
powered by prejudices and a course of sin. (4.) That the
consideration of the promises and threatenings of the gos-
pel, 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 fu-
ture 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 particu-
lar. For if the work of our regeneration doth 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 Scrip-
ture in the doctrinal instructions, precepts, promises, and
threatenings of it. This is that, and this is that alone, where-
by we are commanded, pressed, persuaded, to turn ourselves
and live to God. And herein we comprise the whole, both
352 THE NATURE, CAUSES, AND MEANS,
the law and the gospel, with all the divine truths contained
in them, as severally respecting the especial ends whereunto
they are designed. For although they are distinctly and
peculiarly suited to produce distinct effects on the minds of
men, yet they all 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 con-
sideration. For either they are solitary or without any super-
addition of instructive light by revelation, and then I utterly
deny them to be a sufficient outward means of the conversion
of any one soul ; or they may be considered as improved by
the written word as dispensed unto men, and so they are
comprised under it, and need not to be considered apart. We
will therefore suppose that those unto whom the word is de-
clared, have antecedaneously thereunto, 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 dis-
pensed 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 out-
ward means. For the revelation which is made of God and
his mind thereby, is sufficient to teach men all that is need-
ful 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, 15.
2nd. That the effect of regeneration or conversion unto
God, is assigned unto the preaching of the word, because of
OF REGENERATION. 353
its efficacy thereunto in its own kind and way as the outward
means thereof; 1 Cor. iv. 15. James i. 14. 1 Pet. i. 23.
Secondly, 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 revela-
tion ; namely, to make known the counsel and will of God
unto us ; see Matt. iv. 15, 16. Luke iv. 18, 19. Acts xxvi. 17,
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 in-
structed. 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
knoivledge of the will of God, as revealed in the law and the
gospel ; there is, accompanying the word of God in the dis-
pensation of it, & 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, exhorta-
tions, expostulations, promises, and threatenings of the word,
especially as dispensed in the ministry of the church, power-
ful motives to affect, and arguments to prevail with, the mind
and will of such a man, to endeavour his own regeneration
VOL. II. 2 A
354 THE NATURE, CAUSES, AND MEANS,
or conversion unto God, rational and cogent above all that
can be objected unto the contrary. On some it is acknow-
ledged 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 per-
suasion 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 foun-
dation 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 where-
unto 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 Scrip-
ture 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, happi-
ness, 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 con-
form thereunto, to do what he requires, to turn from sin unto
him, is good unto men, best for them, assuredly attended
OF REGENERATION. 355
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 away 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, mo-
tives, and arguments, the rendering whereof effectual, is the
principal end of the ministry. On the other hand it is de-
clared 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; 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, there-
fore, in the judgment of every rational creature, spiritual
things are to be preferred before natural, eternal things before
temporal, and that these things are thus disposed of in infinite
goodness, love, and wisdom, they must needs be apt to affect
the wills, and take the affections of men. And herein the effi-
cacy of the word on the minds and consciences of men is re-
solved into the authority of God. These precepts, these pro-
mises, these threatenings, are his, who hath right to give them
and power to execute them. And with his authority, his glo-
rious greatness, and his infinite power, come under consi-
deration. So also doth his goodness and love in an especial
manner, with many other things, even all the known proper-
ties 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 by some the rhetorical faculty of them by whom it is
dispensed is of great consideration. For hereby are they
able to prevail very much on the minds of men. Being ac-
quainted 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 af-
2 a 2
356 THE NATURE, CAUSES, AND MEANS,
feet them and prevail with them ; as also the ways of in-
sinuating persuasive motives to 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 3 . 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 the demonstration of the Spirit and
of power.' Some of late have put in faint and weak excep-
tions unto the latter clause, as though not an evidence of
the powerful presence of the Spirit of God in the dispensa-
tion 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 act 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 preach-
ing 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 ef-
ficacy 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 sove-
reignty of God. For he hath chosen this way of preaching
for this end, and he bestows these gifts on whom he pleaseth.
a Ti to o<f>EXo? , iav Eua-uvQfTOj [jt.lv o Xoyoj , KaKotruvdiro; 5e o rfvrtoq ; £t fth yap o-otyia-rou
JtoWxaXElov 5 h lKX.Xws-itt EuyXwTTittf vv 6 jcai^oj. 'EttejJ^ Je nrpitTaiv ayuiv Ka] x.ag7ro<popia
to wjoxei^uevov, hcu irgorStntia olpavZv to Trpoe-SoxofyxEvov ftfi yhv'ma. ^tTHadw, a.Xh' i Tpowoj.
Athanas. de Semente.
OF REGENERATION. 357
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 rege-
neration 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 argu-
ments 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 xvhole of the ivork
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.
358 THE NATURE, CAUSES, AND MEANS,
First, If the Holy Spirit worketh no otherwise on men
in their regeneration or conversion, but by proposing unto
them, and urging upon them, reasons, arguments, and motives,
to that purpose 1 *; then after his whole work, and notwith-
standing it, the will of man remains absolutely indifferent
whether it will admit of them or no ; or whether it will con^
vert 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 pre-
sent, 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 in-
ternal, wherein part of the difference lay between the Pela-
gians 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 be so
b Non est igitur gratia Dei in liberi arbitrii natura, &c. in lege atque doctrina
sicut Pelagius desipit, sed ad singulos actus datur illius voluntate de quo scriptuni
est; pluvium voluntarium segregabis Deus baereditati tuee. Quia et liberum arbi-
trium ad diligendum Deura primi peccati granditate perdidiraus ; et lex Dei atque
doctrina quaravis sancta et justa, tarnen 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 agnosca-
mus gratiam quae facit prodesse doctrinam; quae gratia si desit, videmus etiam obesse
doctrinam. August. Epist. 107. ad Vitalem.
OF REGENERATION. 359
refused, or that the will can make use of that grace for con-
version, 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, notwith-
standing 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 testi-
monies 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 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 own good pleasure.'
Secondly, This moral persuasion, however advanced or im-
proved, and supposed to be effectual, yet it confers no new
real supernatural strength unto the soul. For whereas it
worketh, yea, the Spirit or grace of God therein and thereby,
by reasons, motives, arguments, and objective considera-
tions, and no otherwise, it is able only to excite and draw
out the strength which we have, delivering the mind and
affections from prejudices and other moral impediments :
real aid, and internal spiritual strength, neither is nor can
be conferred thereby . And he who will acknowledge that
there is any such internal spiritual strength communicated
unto us, must also acknowledge that there is another work
c Sed quid illud est quo corporeorum sensuum pulsantur, in agro cordis cui im-
peudituristacultura, nee radicera potest figere nee germen emittere,nisi ille sumraus
et verus Agricola potentia sui operis adhibuerit, et ad vitalem profectum ea quae sunt
plantata perduxerit. Epist. ad Deraetriadem.
360 THE NATURE, CAUSES, AND MEANS,
of the Spirit of God in us and upon us, that can be effected by
these persuasions. But thus it is in this case as some sup-
pose. 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 affec-
tions likewise are vitiated with depraved habits, which by
the same means are contracted. But when the gos-pel is
proposed and preached unto them, the things contained in
it, the duties it requires, the promises it gives, are so rational
or so suited unto the principles of our reason ; and the sub-
ject 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 disad-
vantages 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 conver-
sation. And that this is in the liberty and power of the
will, is irrefragably proved by that sophism of Biel d 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 dis-
posed in the providence of God, as that they may be sea-
sonable, with respect unto the frame and condition of the
mind whereinto 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 v 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 pro-
voke the minds of men; did he not help and assist them
when endeavouring to turn to God, in the removal of preju-
dices and all sorts of moral impediments, men would con-
d Omni dictamini rectae rationis potest voluntas se conformare ; sed diligere
Deum super omnia est dictanien rectae rationis; ratio enim dictat inter omnia dili-
genda esse aliquid summe diligendum. Iteju homo errans potest diligere creaturam
super omnia, ergo etiam Deum ; mirum enim valde esset, quod voluntas se confor-
mare possit dictamini erroneo et non recto. Biel 2. sent, distinc. 27. q. Art. 4.
OF REGENERATION. 361
tinue 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 acknow-
ledge, so far as I can learn from their writings and discourses 6 .
But that there is more required thereunto, I have before de-
clared. 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 dis-
courses of some on this subjects Wherefore it is somewhat
preposterous to endeavour an imposition of such rotten errors
upon the minds of men, and that by crude assertions, with-
out any pretence of proof, as is the way of many. And that
the sole foundation of all their harangues, namely, the suit-
ableness 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
e Hoc piarura mentium est, ut nihil sibi tribuant, sed totum gratis Dei ; unde
quantumcunque aliquis det gratiae Dei, etiamsi subtraliat potestati naturae aut liberi
arbitrii a pietate non recedit ; cum vero aliquid gratiae Dei subtrahitur et naturae
tribuitur quod gratiae est, ibi potest periculum intervenire. Cassander. lib. Consult.
Art. 68.
f Pelagiana haeresis quodogmate Catholicam fidem destruere adorta sit, et quibus
inipietatum venenis viscera ecclesiae atque ipsa vitalia corporis Christi voluerit occu-
pare, notiora sunt quara ut opere narrationis indigeant. Ex his tanien una est blas-
phemia, nequissimum et subtilissinnim gernieu aliarum, qua dicunt gratiani Dei se-
cundum inerita hominum dari. Cum enim primo tautam naturae humanae vellent
astruere sanitaiem ut per solum liberum arbitrium posset assequi Dei regnum ; eo
quod tarn plene ipso conditionis suae prassidio juvaretur ; ut habens naturaliter ra-
tionalem intellectum facile bonum eligeret malumque vitaret. Et ubi in utraque
parte libera essent opera voluntatis, non facu'.tatem his qui mali sunt deesse, sed stu-
dium. Cum ergo ut dixi totam justitiam hominis ex natural] vellent rectitudine ac
possibilitate subsistere, atque banc definitioneni doctrina sana respueret, damnatum
a Catholicis sensum et multis postea haereticae fraudis varietatibus coloratum, hoc
apud se ingenio servaverunt, ut ad incipiendum, et ad proficienduni, et ad perseve-
randum in bono necessarian] homini Dei gratiam profiterentur. Sed in hac pro-
fessione quomodo vasa irae iiiolirentur irrepere, ipsa Dei gratia vasis misericordiae
revelavit. Intellectum est enim, saluberrimeque perspectum hoc tantum eos de
gratia confiteri, quod quaedam libero Arbitrio sit magistra, seque per cohorlationes,
per legem, per doctrinam, per creaturam, per conte'mplationem, per miracula, per-
que terrores exirinsecus judicio ejus ostendat ; quo unusquisque secundum voluntatis
suae motum, si quEesierit inveniat, si petierit, recipiat; si pulsaverit iutroeat. Prosp.
ad Ruffin. de lib. Arbit.
362 THE NATURE, CAUSES, AND MEANS,
after. And it is granted, that this is, and ought to be, our
first and principal inquiry. But it is not unuseful to know
in whose steps they tread, who at this day oppose the doc-
trine 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 il-
lumination, internal excitations of the mind and affections ;
and if thereon the will do put forth its act, and thereby de-
termine itself in the choice of that which is good, in believ-
ing 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 illumina-
tion, excites the affections and aids the will, is by moral
persuasion only, no real strength being communicated or in-
fused, 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 con-
version, 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 ana-
logy 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 nor 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 de-
horts 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 B , either for our-
* Inaniter ct perfunctorie potius quam veraciter pro eis ut doctrinae cui adversan-
OF REGENERATION. 303
selves 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 ac-
cording to his good pleasure. And there is not a Pelagian
in the world who ever once prayed for grace, or gracious as-
sistance 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 them-
selves. Suppose a man to have a power in himself to be-
lieve 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 shew him sufficient rea-
tur credendo consenliant, Deo fundiraus preces, si ad ejus non pertinet gratiam con-
vertere ad fidera suam, ipsi fidei contrarias voluntates. August. Epist. 107.
364 THE NATURE, CAUSES, AND MEANS,
son 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 supplica-
tions for grace, they lay the foundation of them in an hum-
ble acknowledgment of their own vileness and impotency
unto any thing that is spiritually good, yea, and a natural
aversation from it, and a sense of the power and working of
the remainder of in-dwelling sin in them ; hereby exciting
themselves unto that earnestness and importunity in their
requests for grace, which their 11 condition makes necessary
(which hath been the constant practice of Christians since
there was one in the world) ; this is by them derided and
exposed to contempt. In the room therefore of such de-
spised prayers, I shall supply them with an ancient form that
is better suited unto their principles 1 . The preface unto it
is, ' Ille ad Deum digne elevat manus, ille orationem bona
conscientia efFundit qui potest dicere :' The prayer follow-
eth : * Tu nosti Domine quam sanctae et purse et mundee
sint ab omni malitia, et iniquitate, et rapina quas ad te ex-
tendo 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 Lydia in Palestine, cap. 6. only he taught her not
to say that she had no deceit in her heart, as one among us
doth wisely and humbly vaunt that he knoweth of none in
his, so every way perfect is the man. Only to balance this
of Pelagius, I shall give these men another prayer, but in
the margin k , not declaring whose it is, lest they should cen-
h Prima Divini muneris gratia est, ut erudiat nos ad nostras humilitatis confes-
sionem, et agnoescere faciat, quod si quid boni agimus per ilium possumus, sine quo
nihil possumus. Prosp. Sentent. 105. ex Augustino.
1 Quicunque tribuit sibi bonum quod facit etiamsi videtur nihil mali manibus
operari, jam cordis innocentiam perdidit in quo se largitori bonorum praatulit. Hie-
ron. in cap. 16. Proverb.
k O bone Domine Jesu, etsi ego admisi unde me damnare petes, tu non amisisti
unde salvare soles. — Veruni est conscientia mea meretur damnationem, et poeniten-
tia mea non sufficit ad satisfactionem. Sed certum est quod misericordia tua supe-
rat omneni offensionem. Parce ergo mihi Domine, qui es salus vera et non vis mor-
tem peccatoris : miserere Domine peccatrici animae meas, solve vincula ejus, sana
vnlnera ejus. Ecce misericors Deus coram te exhibeo animam meam virtutum mu-
neribus desolatam, catenis vitiorum ligatam, pondere peccatorum gravatam, delicto-
rum sordibus fcedatam, discissam vulneribusdaemonum, pudidam etfcetidam ulceribus
OF REGENERATION. 365
sure 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 ivork 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 sufficient to be for the regeneration and con-
version 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 1 , that
however these principles may be improved and acted by
those abilities, yet they are not sufficient, or will not even-
tually 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
criminum : his et aliis gravioribus raalis quae tu melius vides quam ego obstrictam,
oppressam, circumdatam, obvolutam, bonorum omnium relevamine destitutam, &c.
1 Gratia qua Christi populus sumus hoc cohibetur
Limine nobiscum, et formani hanc ascribitis i 11 i ;
Ut cunctos vocet ilia quideni invitetque, neque ullum
Praiteriens studeat communem adferre salutem
Omnibus, et totum peccato absolvere mundum.
Sed proprio quenque Arbitrio parere vocanti,
Judicioque suo, mota se extendere mente
Ad lucera oblatam, qua; 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 araore. — Prosp. de Ingratis, cap. 10.
366 THE NATURE, CAUSES, AND MEANS,
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 con-
fused apprehension and hope about. Now the things re-
ceived, proposed,and prescribed, in the gospel, are so good,
so rational, so everyway suited unto the principles of our be-
ings, the nature of our intellectual constitutions, or the rea-
son of men, and those fortified with such rational and pow-
erful motives, in the promises and threatenings of it, repre-
senting 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 to-
wards 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 pro-
posed 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 ex-
clusive of a supposition of the fall of man, at least as unto the
depravation of our nature which ensued thereon; and, se-
condly, of all real effective grace dispensed by Jesus Christ™;
which render it a fantastic dream, alien from the design and
m Ploremus coram Domino qui fecit nos ct homines et salvos. Nam si ille nos fecit
homines, nos antem ipsi nos fecimus salvos, aliquid illo melius fecimus; melior est
enim salvus homo quam quilibet homo. Si ergo tc Deus fecit hominem, ettu te fe-
cisti bonum hominem, quod tu fecisti melius est. Aug. de Verb. Apost. Serm. 10.
Natura humana etiamsi in ilia integritate in qua est condita, permanent, nullo
modo seipsam creatore suo non adjuvaute servaret. Unde cum sine Dei gratia sa-
lutem non posset custodire quam accepit, quomodo sine Dei gratia potest recuperare
quam perdidit. Prosp. Sentent. 308.
I
OF REGENERATION. 3G7
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 in-
quire 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 them-
selves will afford ; yet the mind of man in the state of nature,
without a supernatural elevation by grace, is not able so to
apprehend them, as that its apprehension should be spiritual,
saving, or proper unto the things apprehended. And not-
withstanding the perception which the mind may attain unto
in the truths 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 con-
sist, namely, in a supposed congruous persuasion of their
minds where it is alone :
I shall proceed to shew 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 accompa-
nies, oris 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,
368 THE NATURE, CAUSES, AND MEANS,
this is ordinarily the whole external means that is made use
of in this work, and an efficacy proper unto it, it is accompa-
nied withal. Whereas therefore, some contend that there is
no more needful to the conversion of sinners, but the preach-
ing 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 con-
version. 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 is it sufficient and
effectual, so far as that the effect of regeneration or conver-
sion 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 powej~ and grace, or his pow-
erful grace upon the minds or souls of men in their regene-
ration™. 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. 19, 20. ' That
we may -know what is the exceeding greatness of his power
towards us who believe, according to the working of his
mighty power ; which he wrought in Christ when he raised
m At vero omnipotens hominem cum gratia salvat,
Ipsa suura consummat opus cui tempus agendi
Semper adest, quae gesta velit non moribus illi
Fit mora, non causis anceps suspenditur ullis.
Nee quod sola potest cura officioque ministri
Exequitur, famulisve vicem coramittit agendi.
Qui quamvis multa admoneant mandata vocantis,
Pulsant non intrant animas, Deus ergo sepultos
Suscitat et solvit peccati compede vinctos.
Hie obscuratis cordibus dat intellectum.
Hie ex injustis justos facit, indit aniorem
Quo redametur annus, et amor quern conferet ipse est.
Hunc itaque affectum quo sumunt mortua vitam,
Quo tenebra? fiunt lumen, quo immunda vilescunt;
Quo stulti sapere incipiunt aegrique valescunt
Nemo alii dat, nemo sibi. — Prosp. de Ingrat. cap. 15.
Legant ergo et intelligant, intueantur et fateantur, nou lege atque doctrina inso-
nante forinsecus, sed intima atque occulta, niirabili atque ineffubili potestate ope-
rariDeuru in cordibus hominum non solum veras revelationes, sed etiam bonas vo-
luntates. August, lib. de Grat. Christ, adv. Felagiuni et Caelest. cap. 24.
OF REGENERATION. 369
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 effi-
ciency 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 constant-
ly expressed by words denoting a real internal efficiency,
such are creating, quickening, forming, giving a new heart,
whereof afterward. Wherever this work is spoken of with
respect unto an active efficiency, it is ascribed unto God.
He creates us anew, he quickens us, he begets us of his own
will ; but where it is spoken of with respect unto us, there it
is passively expressed ; we are created in Christ Jesus, we
are new creatures, we are born again, and the like; which
one observation is sufficient to avert 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 bom
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*, victorious, irresistible,
n Quid est omnis qui audivit a Patre, et didicit, venit ad me ; nisi nuilus est qui
audiat et discat a Patre et non veniat ad me ? Si eniin omnis qui audivit a Patre
VOL. II. 2 B
370 THE NATURE, CAUSES, AND MEANS,.
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 mo-
tions 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 expe-
rience, 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 frustrate in any instance. And where any work of grace
is not effectual, God never intended it should be so, nor did
put forth that power of grace which was necessary to make
it so. Wherefore in or towards whomsoever the Holy
Spirit puts forth his power, or acts his grace for their rege-
neration, it removes all obstacles, overcomes all oppositions,
and infallibly produceth the effect intended . This proposi-
tion being of great importance to the glory of God's grace,
and most signally opposed by the patrons of corrupted na-
ture and man's freewill 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 ope-
rations. ' Turn thou me, and I shall be turned ; draw me,
and I shall run after thee.' He doth neither act in them any
otherwise than they themselves are meet to be moved and
et didicit, venit, profecto oranis qui non venit non audivit a Patre nee didic't : nam
si audisset et didicisset veniret; — base itaque gratia quae occulte bumanis cordibus
divina largitate tribuitur, a nullo iluro corde respuitur ; ideo quippe tribuitur ut cor-
dis duritia primitus auferatur. Augustin. de Praedestinatione Sanctorum, lib. 1.
cap. 8.
° O qualis est artifcx ille Spiritus ! nulla ad discendum mora agitur in orane quod
voluerit. Mox enim ut eligeret mentem docet ; solumque tetigisse docuisse est. Nam
humamnn subito ut illustrat immutat affectum ; abnegat hoc repente quod erat, ex-
hibet repente quod non erat. Gregor. Horn. 30. in Evangel.
OF REGENERATION'. 371
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 per-
suade Japhet ;' and alluring, ' I will allure her into the wil-
derness and speak comfortably:' for as it is certainly effec-
tual, 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 acteth 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 to will
and to do.
(3.) He therefore offers no violence or compulsion unto
the will p . 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 ('com-
pel 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 ha-
bitually 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 pre-
vail against all this opposition, and is effectual and victori-
ous 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 objec-
tive allurement is not sufficient thereunto ? Ans. It is ac-
knowledged, that in the work of conversion unto God, though
P Christus non dicit, duxerit, ut illic aliquo modo intelligaraus praecedere volun-
tatem ; sed dicit traxerit, quis autera 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 vo-
lentes ex nolentibus fiant. August, cont. duas Epist. Pelag. cap. 19.
Certum est nos velle cum voiumus, sed Hie facit ut velimus, de quo dictum est,
Deus esbqui operatur in nobis velle. Idem de grat. et lib. Arbit. cap. 16.
2 b 2
372 THE NATURE, CAUSES, AND MEANS,
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 of-
fered unto the will ; for,
[1.] The opposition is not ad idem. The enmity and op-
position 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 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 mak-
ing 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 sun-
dry 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 be
proved, that in order of nature, the acting of grace in the
will in our conversion is antecedent unto its own acting;
though in the same instant of time wherein the will is moved,
it moves ; and when it is acted, it acts 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. 1. cap. 19.
'Trahitur (homo) miris modis ut velit, ab illo qui novit intus
in ipsis cordihus hominum opera ri, non ut homines, quod fieri
non possit, 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
OF REGENERATION. 373
our regeneration and conversion unto God. This is the sub-
stance 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 ivork of conversion itself, and in especial the
act of believing**, 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 Scripture
concerning the communicating of power, remote or next unto
the mind of man, to enable him to believe antecedently unto
actual believing. A remote power, if it may be so called, in
the capacities of the faculties of the soul, the reason of the
mind, and liberty of the will, we have given an account con-
cerning. But for that which some call a next pow T er r , or an
ability to believe in order of nature antecedent unto believ-
ing itself, wrought in us by the grace of God, the Scripture
is silent. The apostle Paul saith of himself, iravra \a\v(o iv
tw IvSwafiovvTi jit£ XpiGTw, 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 acknow-
ledge, 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
1 Restat ut ipsaro fidem unde oninis justitia sumit initium, non liumano, quo isti
exlolluntur, tribuamus arbitrio, nee ullis precedentibus meritis, quoniam inde inci-
piunt bonaqutecunque sunt merita sed gratuitum Dei donum esse fateamur, si gratiam
veraiu, id est, sine ineritis cogiterr.us. August. Epist. 105.
Nollem ergo his tani claiis testiuioniis repugnare, et tamen volens a seipsosibi esse
quod credit quasi componit cum Deo at partem fidei sibi vendicet, atque illi partem
reliuquat; et quod est. elatius, primam tollit ipse, sequentem dat illi; et in eo quod
dicit esse amborum, priorem se, posteriorem facit Deurn. August, de Praedest. Sanct.
cap. 2.
r Quando Dcus docet per Spiritus gratiam, ita docet ut quod quisque didicerit non
tantuni cognoscendo videat, sed etiam volendo. appetat agendoque perficiat. Et ipso
divino docendi modo etiam ipsa voluntas, et ipsa operatio non sola volendi et ope-
randi naturalis possibilitas adjuvatur. Si enim solum posse nostrum liac gratia juva-
retur, ita diceret dominus, omnia qui audiverit a Patre et didicit potest venire ad me.
August, de Grat. Christ. Contra Pelagium, cap. 14.
374 THE NATURE, CAUSES, AND MEANS,
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 nor sufficient to produce
any spiritual act. This working of Christ upon, and with,
the grace we have received, is called enabling of us. But
with persons unregenerate, and as to the first act of faith, it
is not so.
But it will be objected, that every thing which is actually
accomplished, was in potentia before. There must, there-
fore, 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. For we are his 'workmanship created in Christ Jesus;'
Eph. ii. 10. And he that is in Christ Jesus ' is a new crea-
ture;' 2 Cor. v. 17. Now the effects of creating acts are not
in potentia any where, 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 con-
tradiction 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 ac-
tual 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 be-
lieve, is to believe. This God works in us by that grace
which Austin and the school-men call gratia operans, because
it worketh in us, without us, the will being 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
OF REGENERATION. 375
Christ in the gospel, are left 'without remedy in the guilt
of those other sins, for which they must perish eternally;
1 If you believe not,' saith Christ, ' that I am he, you shall
die in your sins;' John viii. 12.
2. The impotency that is in men as to the act of believ-
ing, 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
you would not;' Matt, xxiii. 37. ' You will not come to me
that you may have life.'
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 perceive
the things of God;' 1 Cor. ii. 14. neither is it 'given unto
all to know the mysteries of the kingdom of God/ but some
only; Matt. xi. 25. 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. 1G.
Yet farther to clear this it may be observed, that this
first act of willing maybe considered two ways. (1.) As
it 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 na-
ture of obedience. Thus the will in its own nature is mo-
bilis; 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
376 THE NATURE, CAUSES, AND MEANS,
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 col-
lation of faith s upon us by the Spirit and grace of God, which
must needs be effectual and irresistible ; for the contrary im-
plies a contradiction, namely, that God should ' work what
is not wrought;' Phil. i. 29. 'To you it is given on the be-
half 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 ' to will and to do
of his own 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 him of my Father;' John vi. 65. All
power in ourselves for this end, is utterly taken away ; ' no
man can come unto me 1 .' However we may suppose men to
be prepared or disposed, whatever arguments may be pro-
posed 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; Col.ii. 11. 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 ar j 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 be-
stows this gift upon us, is declared; ver. 10. ' For we are
his workmanship, created in Christ Jesus unto good works.'
Good works, or gospel obedience, are the things designed.
These must proceed from faith, or they are not acceptable
8 Siquis sine gratia Dei credentibus, volentibus, desiderantibus, conantibus mi-
sericordiam dicit conferri ; non autem divinitus ut credamus, velimus, per infusionem
et inspirationeni Spiritus sancti in nobis fieri confitetur, anathema sit. Cone. Arau-
sic. 2. Cant. 6.
Datur potestas ut filii Dei fiant qui credunt in eurn, curu hoc ipsum datur ut cre-
dant in eutn. Qua? potestas nisi detur a Deo nulla esse potest ex libero arbitrio,
quia nee liberum bono eritquod liberator non liberaverit. August, lib. 1. cont.Duas
Epist, Pelag. cap. 3.
' Restat ut ipsam fidem unde omnis justttia sumil initium, non humane, quo isti
extolluntur, tribuamus arbitrio, nee uilis precedentibus mentis, quoniam inde inci-
piunt bona quaeennque sunt merita, sed gratu;'tuni Dei donum esse fateamur, si gra-
tiain veiam.id est, sine meritis cogitemus. August. Epist. 105.
OF REGENERATION. 377
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 Jesus Christ.' 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, make it evident that he
doth it by a power infallibly efficacious, and which the will of
man doth never resist. For this way is such, as that he
thereby takes away all repugnancy, all resistance, all oppo-
sition, 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 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 a 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 of the body of the sins of the flesh by the cir-
cumcision of Christ;' that is, our conversion to God. It is
the giving a heart to perceive, and eyes to see, and ears to
hear; that is, spiritual light and obedience by the removal of
all obstacles and hindrances. This is the immediate work
of the Spirit of God himself. No man ever circumcised his
own heart. No man can say he began to do it by the power
of his own will, and then God only helped him by his grace.
As the act of outward circumcision on the body of a child,
was the act of another, and not of the child who was 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
378 THE NATURE, CAUSES, AND MEANS,
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. 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. * And 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 on thy offspring ; and they shall spring up as among
the grass, as willows by the water-courses. One shall say,
I am the Lord's.' So Jer. 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 had promised to do, and that both for
ourselves and others ? 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 who hath begun the good work in us, may perfect it to
the day of Jesus Christ; Phil. i. 6. For those who are con-
verted and regenerated, and are persuaded on good and in-
fallible grounds that so they are, may yet pray for those
things which God promiseth to work in their first conversion.
And this is, because the same work is to be preserved and
carried on in them by the same means, the same power, the
same grace, wherewith it was begun. And the reason is,
because this work, as it is 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.
OF REGENERATION. 379
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 Spi-
rit take away all. hindrances, oppositions, and repugnancy
in our minds and wills, and actually collate upon us, give
unto us, and work in us, a new principle of obedience, that
we may assuredly love, fear, and trust in God 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 inten-
tion 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".
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 doth 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 con-
vert 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 freewill 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 x thus to loork, as
these testimonies do witness, and doth not effectually do so ;
it must be either because he cannot or because he will not ;
u Semper quidera adjutorium gratis nobis est a Deo poscendum, sed nee ipsum
quod possumus viribus nostris assignem. Neque enim haberi potest ipse saltern ora-
tionis affectus nisi divinitus fuerit attributus. Ut ergo desiderernus adjutorium
gratiae, hoc ipsum quoque est gratia?, ipsa namque incipit eftundi ut incipiat posci.
Fulgent. Epist. 6. ad Theod.
x Hoc promittit Deus quod ipsefacit; non enim ipsepromittit et alius facit; quod
jam non est promittere sed pra;dicere. ldeo non ex operibus sed ex vocante, ne ip-
sorum sit, non Dei. — August, de Spirit, et Lit. cap. 24.
380 THE NATURE, CAUSES, AND MEANS,
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 away 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
places 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 ; 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 ope-
rations 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 hirn. 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 re-
mainders of it still abiding in them 1 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
OF REGENERATION. 381
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. 2nd. An obstinate, stub-
born, 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 re-
pugnancy to the grace of God, which is in us by nature,
and whence 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 y . 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 absolute-
ly that he will take it away. He doth not say, that he will
persuade with men to remove it or do it away, that he will
aid and help them in their so doing, and that so far as that
it shall wholly be their own fault if it be not done, which
no doubt it is, where it is not removed ; but positively that
he himself will take it away. Wherefore the act of taking
it away, is the act of God by his grace, and not the act of
our wills, but as they are acted thereby; and that such an
act as whose effect is necessary. It is impossible that God
should take away the stony heart, and yet the stony heart
not be taken away. What, therefore, God promiseth herein,
in the removal of our natural corruption, is, as unto the
event, infallible, and as to the manner of operation irre-
sistible.
[4.] As what God taketh from us in the cure of our ori-
ginal disease, so what he bestoiceth 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
y Hiec gratia quaeocculte humanis cordibus divina largitate tribuitur, a nullo duro
corde respuitnr ; ideo quippe tribuitur, ut cordis durities primitus auferatur. Augus.
de Praedest. Sanctor. cap. 8.
382 THE NATURE, CAUSES, AND MEANS,
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 re-
fuse 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 1 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 doth not in
these promises, declare a real efficiency of internal grace,
taking away all repugnancy of nature unto conversion, curing
its depravation actually and effectually, and communicating
infallibly a principle of 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. And an especial instance of
this work we have, Acts xvi. 14.
A third argument is taken from the state and condi-
tion of men by nature before described. For it is such,
as that no man can be delivered from it, but by that power-
ful, internal, effectual grace which we plead, such as wherein
OF REGENERATION. 383
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 re-
presented to be, they cannot be so brutish as once to ima-
gine, that it may be cured, or that men may be delivered
from it, without any other aid but that of those rational con-
siderations, 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 deliver-
ance from thence, we are said to be ' quickened ;' Eph. v. 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 natu-
ral ; 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 rais-
ing of him that is dead, they may as well say, that the Scrip-
ture 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. 18, 19. Col. ii. 12, 13. 2 Thess. i. 11.
2 Pet. i. 3. And what do these men intend by this quick-
ening, this raising us from the dead, by the power of God?
384 THE NATURE, CAUSES, AND MEANS,
A persuasion of our minds by rational motives taken from
the word, and the things contained in it? But was there
ever heard of such a monstrous expression, if there be no-
thing 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, super-
natural, 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 spi-
ritual, 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 super-
natural 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 that new man, which after God is created in righte-
ousness 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 en-
joyment of him, it was utterly impossible that he should
answer it or comply with it, by the mere strength of his na-
tural faculties, had they not been endued with a super-
natural 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 com-
mands, and that in himself, and no more shall be desired.
OF REGENERATION. 385
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 our
minds.' And it is renewed in us by a creating act of al-
mighty 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 spiri-
tual life, of a life unto God in repentance, faith, and obedi-
ence, or universal holiness, according to gospel truth, or the
truth which came by Jesus Christ; John i. 18. And the
effect of this work is called spirit ; John viii. 5. ' That which
is born of the Spirit, is spirit.' It is the Spirit of God, of
whom we are born; that is, our new life is wrought in us by
his efficiency. And that, which in us is so born of him, is
spirit ; not the natural faculties of our souls, they are once
created, once born, and no more ; but a new principle of spi-
ritual 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 pos-
sessed 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 there-
fore 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 under-
standing that we may know him that is true ;' which he doth
by his Spirit. Man by sin is become like the, 'beasts that
perish which have no understanding;' Psal. xlix. 12.20.
vol. ii. 2 c
386 THE NATURE, CAUSES, AND MEANS,
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 z . 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, that seeketh
after God;' Rom. iii. 17. 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 under-
standing, is the causing of our natural understandings to un-
derstand savingly. This David prays for, Psal. cxix. 34.
' Give me understanding and I shall keep thy law.' The
whole work is expressed by the apostle, Ephes. i. 16 — 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 you may know what is the hope of his calling,
&c.' That the Spirit of wisdom and revelation, is the Spirit
of God working those effects in us, we have before evinced.
And it is plain, that the revelation here intended is subjec-
tive, in the enabling us to apprehend what is revealed, and
not objective in new revelations which the apostle prayed not
that they might receive. And this is 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 a ; Luke iv. 18. Acts xxvi. 18. And this
z Prorsussi Dei adjutorium defuerit, nihil boni agere poterisj agis quidem illo non
adjuvante libera voluntate, sed male; ad hoc idonea est voluntas tua qua? vocatur li-
bera, et male agendo fit damnabilis anciila. August. Serm. 13. de Verb. Apostol.
* Erat lux vera qua? illuminat omnem hominera venientera in hunc raundum ; quod
OF REGENERATION. 387
is the powerful effectual removal of that depravation of our
minds with all its effects, which we before described. And
how are we made partakers thereof? It is of the gift of God,
freely and effectually working of it. For, (1.) he ' gives us
the Spirit of wisdom and revelation' to that end. And, (2.)
works the thing itself in us. He gives * 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 our minds ;' Eph. iv. 23. which is the same
with being renewed in knowledge ; Col. iii. 10. And this re-
novation of our minds, hath in it a transforming power,
to chancre 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 pro-
posed unto them in the dispensation of the gospel, so as their
knowledge may be saving in and unto themselves, and accep-
table unto God in Christ, and that without any especial, in-
ternal, effectual work of the Holy Spirit or grace in them and
upon them ? if they say they are, as they plainly plead them
ideo diclura est, quia nullus honiinum illuruinatur, nisi illo luraine veritatis quod
Deus est, ne quisquam putaret ab eo se illuruinari a quo aliquid audit ut discat; non
dico si quenquam magnum hominem sed nee si angelum ei contingat habere docto-
tem. Adhibetur enim sermo veritatis extrinsecus vocis niinisterio corporali ; verum-
tamen neque qui plantat est aliquid, nequequi rigat ; sed qui incrementuin datDeus.
Audit quippe homo dicentem vel hominem vel angelum, sed ut sentiat et cognoscat
verura esse quod dicitur, illo lumine intus meus aspergitur quod asternum manet,
quod etiam in tenebris lucet. August, de Peccator. Merit, et Remiss, lib. 1. cap. 25.
2 c 2
388 THE NATURE, CAUSES, AND MEANS,
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 pur-
pose are they said to be ' renewed by the Holy Ghost ;' to
what purpose are all those gracious actings of God in them
before recounted? He that shall consider what, on the one
hand, the Scripture teacheth us concerning the blindness,
darkness, impotency of our minds, with respect unto spiritual
things when proposed unto us, as in the state of nature; and
on the other, what it affirms concerning the work of the Holy
Ghost in their renovation and change, in giving them new
power, new ability, a new active understanding, will not be
much moved with the groundless confident unproved dictates
of some concerning the power of reason in itself to appre-
hend 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 see by it, or perceive by it,
the things proposed unto us in the gospel usefully and sa-
vingly ; 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 pro-
posal of truth to the minds of men ? It is, therefore, a con-
fidence not to be contended with, if any will deny that the
act of God in the spiritual illumination of our minds, be not
of the same nature as to efficacy and efficiency, with that
wherebv he created light at the beginning ef all things. And
because the effect produced in us is called light, the act
itself is described by ' shining.' God ' hath shined into 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 hereby ;
OF REGENERATION. 389
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, ver. 4. Having, therefore,
(1.) compared the mind of man by nature, with a respect
unto a power of discerning spiritual things, to the state of
all things under darkness before the creation of light; and,
(2.) the powerful working of God in illumination, unto the
act of his omnipotency in tlie 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 depra-
vation 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 de-
pravation by nature, that we are said to be dead in sin. And
herein is seated that peculiar obstinacy, whence it is that no
unregenerate person doth, or can, answer his own conviction,
or walk up unto his light in obedience. For the will may be
considered two ways. (1.) As a rational vital faculty of our
souls. (2.) As a free principle b ; freedom being of its essence
or nature. This, therefore, in our conversion to God is re-
newed by the Holy Ghost, and that by an effectual implan-
tation 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 in-
sisted on. [1.] This is its renovation as it is a rational vital
faculty ; and of this vivification see before. [2.] 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 doth not
work immediately and effectually upon the will, producing
and creating in it a principle of faith and obedience, infal-
b Libcrtas sine gratia nihil est nisi contumacia; non libcrtas. August. Enist. 89.
390 THE NATURE, CAUSES, AND MEANS,
libly 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 be certain and determinate, seeing after he
hath done all that is to be done, or can be done towards it,
the will remaining undetermined may not be converted, con-
trary to those testimonies of our Saviour; Rom. viii. 28.
Matt. xi. 25, 26. John vi. 37. Neither can there be an ori-
ginal infallibility in the promises of God made to Jesus
Christ, concerning the multitudes that should believe in
him ; seeing it is possible no one may so do, if it depends
on the undetermined liberty of their wills whether they will
or no. And then also must salvation of necessity be of ' him
that willeth, and of him that runneth, and not of God that
shews mercy on whom he will have mercy,' contrary to the
apostle ; Rom. 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 ' workman-
ship of God created in Christ Jesus unto good works;' Eph.
ii. 10. Nor on this supposition do men know w T hat they
pray for, when they pray for their own or other men's con-
version 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, 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,
OF REGENERATION. 391
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 thy heart, and with all thy
soul, that thou mayest live.' This circumcision of the heart
consists in the putting off the ' body of the sins of the flesh,'
as the apostle speaks; Col. ii. 11. He ' crucifies the flesh
with the lusts and affections thereof.' Some men are in-
clined to think that all the depravation of our nature con-
sists in that of the sensitive part of the soul, or our affec-
tions. The vanity and folly of which opinion hath been be-
fore 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, are crucified by the Spirit, he
takes from them their enmity, carnal prejudices, and de-
praved inclinations, really though not absolutely and per-
fectly; 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 prin-
ciple 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 con-
firmation.
From the whole it appears that our regeneration is a work
of the Spirit of God, and that not any act of our own, which
is only so, is intended thereby . I say it is not so our own,
c Quis istis cnrda mutavit, nisi qui finxit singillatim corda eorura ? Quis hujus ri-
goris duritiem ad obediendi mollivit affectum, nisi qui potens est de lapidibus Abra
ha? Alius excitare? Prosp. ad Ruffin. 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 quaru quilibet homo. Si ergo te Deus fecit hominem et tu te fecisti
bonum hominem, quod tu fecisti melius est. Noli te extollere super Deuni, confitere
illi qui fecit te, quia nemo recreat nisi qui creat, nemo reficit nisi qui fecit. August.
de Verbis Apost.
Nemo quisquam hominum sive ad cogitandum, sive ad operaudum quodcunque
bonum potest esse idoneus; nisi qui fuerii munere gratuito divinaj opitulationis ad-
jutus ; ab ipso namque est initium bonre voluntatis, ab ipso facultas boni operis, ab
ipso perseverantia bonae conversationis. Fulgent, lib. 1. ad Monim.
392 THE NATURE, CAUSES, AND MEANS, &C.
as by outward helps and assistance to be educed out of the
principles of our natures. And herein is the Scripture ex-
press; 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 ex-
cludes 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 rege-
neration, to produce some testimonies of Scriptures where
it is assigned upon 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 regenera-
tion ; for all which ends we ought to pray for him according
to the example of holy men of old d .
d Jam divini amor Numinis, Patris omnipotentis prolisquc beatissimte sancta com-
inimicatio ; oranipotens paraclete Spiritus; maerentium consolator clemontissime,
jum cordis mei penetralibus potenti illabere virtute, et tenebrosa quaeque laris neg-
lecti lalibula, corusci luminis fulgore pins babitator Iretifica, tuique roris abundantly.
loiigo ariditaii; marcentia squalorc, visitando faecunda.
THE
MANNER OF CONVERSION
EXPLAINED IN
THE INSTANCE OF AUGUSTINE.
CHAP. VI.
The outward means and manner of conversion to God, or regeneration, with
the degrees of spiritual operations on the minds of men and their effects,
exemplified in the conversion of Augustine, as the account is given thereof
by himself.
As among all the doctrines of the gospel, there is none op-
posed with more violence and subtilty, than that concerning
our regeneration by the immediate, powerful, effectual, ope-
ration 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 fol-
lowed 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 evi-
dence 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,
394 THE MANNER OF CONVERSION EXPLAINED
provides against this scorn of men, which he knew he should
meet withal. * Rideant,' saith he, 'me arrogantes et nondum
salubriter prostrati et elisi per te Deus meus, ego tamen con-
fiteor tibi dedecora mea, in laude tua.' Confess, lib. 4. cap.
1. 'Let arrogant men deride or scorn me, who were never
savingly cast down nor broken in pieces by thee my God,
yet I will confess my own shame unto thy praise.' Let none be
offended with these expressions of being ' savingly or whole-
somely 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 prac-
tice, and profession of it, do still meet with the same enter-
tainment. Let them deride and scorn it, who were never
humbled savingly, nor broken with a sense of sin, nor re-
lieved 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 yet be added concerning the effects of that de-
pravation, which will conduce unto the right understanding
of the way and manner, whereby the Spirit of God pro
ceedeth 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 habi-
tual 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.'
Psal. 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 what-
ever any man may afterward run into by a course of sin, all
men are morally alike from the womb, and it is an aggrava-
tion 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 act-
ing of depraved nature in infancy that is intended. For
IN THE INSTANCE OF AUGUSTINE. 395
every thing 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 act-
ings of nature in its infant state, one is peculiarly remark-
able. Confess, lib. 1. 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 quae poteram et
qualia poteram; et cum mihi non obtemperabatur, vel non
intelligendo, vel ne obesset, indignabar non subditis majo-
ribus, et liberis non servientibus, et me de illis flendo vindi-
cabam.' This again he repeats, cap. 7. ' An pro tempore
illo bona erant, flendo petere etiam quod noxie daretur, in-
dignari acriter non subjectis hominibus liberis, et majori-
bus; hisque a quibus geritus est, multisque prseterea pru-
dentioribus, non ad nutum voluntatis obtemperantibus, fe-
riendo nocere mihi quantum potest, quia non obeditur im-
periis quibus perniciose obediretur? Ita imbecillitas mem-
brorum 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-re-
venues wherewith they are accompanied in their disap-
pointments, 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 ex-
posed unto and filled withal. God did not originally thus
create our nature, a condition worse 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 preser-
vation, whereas the young ones of other creatures all gene-
rally live, if they have whereby their nature may be sus-
tained, argues the imputation of sin unto them. ' For death
entered by sin, and passed upon all, inasmuch as all have
396 THE MANNER, OF CONVERSION EXPLAINED
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. v. 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 affec-
tions. So the wise man tells us, that ' childhood and youth
are vanity j' 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 appe-
tites, falseness in words, with sensible effects of corrupt
inclinations in every kind. Austin's first book of Confes-
sions 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 te
Deus meus, nam hsec ipsa sunt quee a psedagogis et magis-
tris, a nucibus pitulis, passeribus, ad prefectos et reges, au~
rum, prosdia, mancipia hasc ipsa omnino quss succedentibus
majoribus oetatibus transeunt.' Lib. 1. cap. 19. This is not
innocency, it is not so. The same principle and habit of
mind, carried over unto riper age, and greater occasions,
bring forth those greater sins, which the lives of men are
filled withal in this world. And who is there who hath a
serious reverence of God, with any due apprehension of his
holiness, and a clear conviction of the nature of sin, who is
not able to call over such actings in childhood, which most
think meet to connive at, wherein they may remember that
perversity whereof they are now ashamed. By this means
is the heart prepared for a 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
IX THE INSTANCE OF AUGUSTIXE. 397
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 inse-
parable 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 in-
crease 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 giv-
ing 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 in-
stance in, acknowledgeth and bewaileth in himself; ' Non
videbam voraginem turpitudinis in quam projectus eram ab
oculis tuis ; nam in illis quid jam me turpius fuit, fallendo
innumerabilibus mendaciis, et psedagogum et magistros et
parentes amore ludendi, et studio spectandi nugatoria.' Lib.
1. cap. 19. * I saw not (O God) into what a gulf of filth I
was cast out from before thee ; for what was more filthy
than I, whilst out of love of plays, and desire of looking
after vanities, I deceived teachers and parents with innume-
rable lies.' And this the good man was afterward exceed-
ingly humbled for, and from it learned much of the vileness
of his own nature. And we find by experience, that a sense
of this sin oft-times accompanies the first real convictions
that befal the souls of men. For when they seriously re-
flect 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,
398 THE MANNER OF CONVERSION EXPLAINED
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 re-
flection on this vice of youth, when he prays, that ' God
would take from him the way of lying.' Of the same na-
ture are those lesser thefts, in despoiling their parents and
governors of such things which they are not allowed to take,
and make use of for themselves. • They rob their father or
mother, and say it is no transgression ;' Prov. xxviii. 24.
So saith the same person, ' Furta etiam faciebam de cellario
parentum et de mensis vel gula impuritante, vel ut haberem
quod darem pueris ludum suum mihi quo pariter delectaban-
tur tamen vendentibus.' He sometimes stole from his pa-
rents, either to gratify his own sensual appetite, or to give
unto his companions. In such instances doth original pra-
vity exert itself in youth or childhood, and thereby both
increase its own power, and fortify the mind and the affec-
tions 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 objec-
tively. Concupiscence gets strength with age, and grows in
violence, as persons arrive to ability for its exercise ; the in-
struments of it in the faculties of the soul, organs of the
senses, and members of the body, growing every day more
serviceable unto it, and more apt to receive impressions
from it, or to comply with its motions. Hence, some charge
the sins of youth on the heat of blood, and the restlessness
of the animal spirits, which prompt men unto irregularities
and extravagancies. But these are only vehicula concupis-
centia, things which it makes use of, to exert its poison by.
For sin turns every thing in this state unto its own advan-
tage, 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
IN THE INSTANCE OF AUGUSTINE. 399
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;' Psal. 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 unclean-
ness in his younger days, in the mire whereof he was long
detained. To this purpose he discourseth at large, lib. 2.
cap. 1 — 3. And of the reason of this his humble and public
acknowledgments, he gives this holy account: ' Nequeenim
tibi Deus meus, sed apud te narro haec generi meo, generi
humano, quantulacunque ex particula incidere potest in is-
tas meas literas. Et ad quid hoc? ut videlicet ego et quis-
quis haec 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 every one, who shall read these things, may
consider, out of what great depths we are to cry unto thee.'
So he, who lived not to see the days wherein humble con-
fession 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 ac-
tual sins.
1. God sometimes takes ocoasion from them to awaken
their consciences unto a deep sense not only of that sifi 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 sin-
ning, have taken away the sense of lesser sins, and secure them
from reflections from them; tb^e stroke on their consciences
from those greater provocations pierceth so deep, as that
400 THE MANNER OF CONVERSION EXPLAINED
they are forced to entertain thoughts of looking out after a
release or remedy. So did they of old at the sermon of
Peter, when he charged them with the guilt of a consent to
the crucifying of Jesus Christ; they were 'pricked to the
heart, and cried out, 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 imboldened to greater
wickedness ; Eccles. viii. 1 1 . And by this means is their con-
version unto God rendered more difficult, and men thus wan-
der 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
unto : now this difference ariseth not from hence that the
nature of all men is not equally corrupt and depraved, but.
that God is pleased to make his restraining grace effectual
towards some, to keep them within those bounds of sinning
which they shall not pass over, and to permit others so to fall
under a conjunction of their lusts and temptations as that
they proceed unto all manner of evil. Moreover there are
peculiar inclinations unto some sins, if not inlaid in, yet
IN THE INSTANCE OF AUGUSTINE. 401
much, enhanced and made obnoxious unto incitationsby the
temperature of the body. And some are more exposed unto
temptations in the world from their outward circumstances
and occasions of life. Hereby are some even precipitated to
all manner of evil. But still the ' old man which is corrupt
according unto deceitful lusts/ is the same naturally in all.
All difference as to good from evil, I mean not as to the na-
ture 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 tem-
perature 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 ex-
pressed by Austin, Confess, lib. 2. cap. 7. ' Diligam te Do-
mine, et gratias agam, et confitear nomini tuo, quoniam tanta
dimisisti mini mala et nefaria opera mea. Gratia? tuce deputo
et misericordia tuse, quod peccata meatanquam glaciem sol-
visti; gratise tuse deputo etquaecunque non feci mala. Quid
enimnon facere potui qui etiam gratuitum amavi facinus? et
omnia mihi dimissa esse fateor, et quae mea sponte feci mala
et quae te duce non feci. Quis est hominum qui suam cogitans
infirmitatem, audet viribus suis tribuere castitatem atque in-
nocentiam suam, ut minus amet te, quasi minus necessaria
fuerit misericordia tua, qua condonas peccata conversis ad
te ? Qui enim vocatus ad te secutus est vocem tuam, et vi-
tavit ea quae me de meipso recordantem et fatentem legit,
non me derideat, ab eo medico aegrunr sanari a quo presti-
tuin est ut non aegrotaret, vel potius ut minus aegrotaret. Et
ideo te tantundem imo vero amplius diligat, quia per quern
me videt tantis peccatorum meorum languoriribus exui, per
eum se videt tantis peccatorum languoribus non implicari.'
' I will love thee, O God, and thank thee, and confess unto
thy name, because thou hast forgiven me my evil and ne-
farious 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?
vol. ir. 2d
402 THE MANNER OF CONVERSION EXPLAINED
All I acknowledge are forgiven me, both the evils that I
have done on my own accord, and what through thy guid-
ance 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 re-
ceived the mercy not to be sick, or not to be so sick.'
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 con-
tracted 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 un-
healable, 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 for-
given 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 con-
cerning: it unto certain heads or instances.
First, Under the ashes of our collapsed nature, there are
yet remaining certain sparks of celestial Jire, consisting in in-
bred notices of good and evil, of rewards and punishments,
of the presence and all-seeing eye of God, of help and assist-
ance to be had from him, with a dread of his excellencies
where any thing is apprehended unworthy of him, or pro-
voking unto him. And where there are any means of instruc-
tion from supernatural revelation by the wordpreached, or
the care of parents in private, there they are insensibly im-
proved and increased. Hereby, men do obtain an objective
distinct knowledge of what they had subjectively and radi-
cally, though very imperfectly, before. These notices,
therefore, God oftentimes excites and quickens even in them
IN THE INSTANCE OF AUGUSTINE. 403
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 provi-
dence of God, effectually excited. And many can call over
such divine visitations in their youth, which now they under-
stand to be so. To this purpose speaks the person men-
tioned ; ' Puer ccepi rogare te auxilium et refugium meum,
et in tuam invocationem rumpebam nodos linguae meae, et
rogavi 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 posset etiam non apparens sensi-
bus nostris, exaudire nos et subvenire vobis ;' lib. 1. 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 aestuarem pene moritu-
rus, vidisti Deus meus, quoniam custos meus jam eras quo
motu animi et qua fide baptismum Christi tui, Dei et Domini
mei flao-itavi ;' cap. 11. Such affections and occasional act-
ings 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 considera-
tion 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
2d2
404 THE MANNER OF CONVERSION EXPLAINED
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 rela-
tion to him, or of their concernment in his will. Whatever
they speak of God, he * is not in all their thoughts ;' Psal.
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 them-
selves,' 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 concern-
ing himself, and their relation unto him. And there are seve-
ral ways which heproceedeth in for the effecting hereof. As,
1. By some sudden amazing judgments, whereby he 're-
vealeth his wrath from heaven against the ungodliness of
men;' Rom. i. 18. So Waldo was affected when his com-
panion 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 ; Psal.
cvii. 25 — 28. An instance whereof we have in the mariners
of Jonah's ship ; chap. i. 5 — 7. And that Pharaoh who de-
spised one day, saying, ' Who is the Lord that I should regard
him?' Being the next day terrified with thunder and light-
ning, 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 expe-
rience of.
2. By personal afflictions; J ob xxxiii. 1920. Psal.lxxviii.
34, 35. Hos. v. 15. Affliction naturally speaks anger, and
anger respects sin. It bespeaks itself to be Gold's messen-
ger to call sin to remembrance ; 1 Kings xvii. 8. Gen. xlii.
21, 22. The time of affliction is a time of consideration;
Eccles. vii. 14. And if men be not obdurate and hardened
IN THE INSTANCE OF AUGUSTINE. 405
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 them-
selves 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 ii. 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 af-
fected 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 prin-
cipal 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 befal not men from the word
universally or promiscuously, but as the Holy Spirit willeth
and designeth. It is by the law that men have the know-
ledge 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 oft-times put the
wildness of corrupted nature unto a stand, and stirs up the
faculties of the soul by an effectual, though not saving, im-
pression upon them, seriously to consider of itself, and its
relation unto him and his will. And hereby are men oft-
times 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
406 THE MANNER OF CONVERSION EXPLAINED
them, yet with many they prove evanid and fading, their
goodness in them being as a ' morning cloud, or as the early
dew which passeth away;' Hos. 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 inti-
mations and instructions, but after a while regard them not,
or reject them as the occasions of needless scruples and
fears. (2.) Presumption of their present condition, that it
is as good as it need be, or as is convenient in their present
circumstances and occasions, makes them neglect the im-
provement of their warnings. (3.) Profane societies and re-
lations, 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 neg-
ligence. (5.) Satan applies all his engines to the defeat-
ment 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 adhe-
rence 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 him-
self, declaring in like manner how by the ways and means
IN THE INSTANCE OF AUGUSTINE. 407
mentioned they were frustrate 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-improve-
ment on his natural blindness, his mind being not illumi-
nated, 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 tran-
scribe the particular accounts that he gives of these things,
though all of them singularly worthy of consideration. For
I must say, that in my judgment there is none among the
ancient or modern divines unto this day, who either in the
declarations of their own experiences, or their directions
unto others, have equalled, much less out-gone him, in an
accurate search and observation of all the secret actings of
the Spirit of God on the minds and souls of men, both to-
wards and in their recovery or conversion. And in order
hereunto, scarce any one 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 communi-
cated 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 be-
gins to attempt the strong-holds of sin in the heart, were ex-
ceedingly 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 pre-
valency. And all these things by the guidance of the good
Spirit of God, and attendance unto the word, did he exem-
plify from his own experience in the whole work of God to-
wards 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 ful-
some and fanatical.
Secondly, In the way of calling men unto the saving
knowledge of God, the Holy Spirit conviuceth them of sin; or
he brings them under the power of a work of conviction.
408 THE MANNER OF CONVERSION EXPLAINED
It is not my design, nor here in my way, to handle the na-
ture of the work of conviction, the means, causes, and effects
of it. Besides, it hath been done at large by others. It is
sufficient unto my purpose ; 1. To shew the nature of it in
general. 2. The causes of it. 3. The ways whereby men
lose their convictions, and so become more and more hard-
ened 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 & 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 appre-
hensions. 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 op-
pressed 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. 1. The understanding, which is the active, noetical, or con-
templative power and faculty of it. 2. The affections, wherein
its passive and sensitive power doth consist. With respect
hereunto there are two parts of the work of conviction. (1.)
The fixing of the mind, the rational contemplative power of
it, upon a due consideration of sin. (2.) The fixing of a due
sense of sin on the practical, passive, sensible part of the
mind, that is, the conscience and affections, as was said before.
(1.) It is a great work to fix the vain mind of an unre-
generate sinner on a due consideration of sin, its nature, and
tendency. The darkness of their own mind and inexpressi-
ble vanity, wherein I place the principal effect of our apos-
tacy 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
IN THE INSTANCE OF AUGUSTINE. 409
is naturally dear to them, no necessities can prevail with
them to fix their minds on a due consideration of sin : more-
over, Satan now employs all his engines to beat off the effi-
cacy and power of this work. And when his temptations
and delusions are mixed with men's natural darkness and
vanity, the mind seems to be impregnably fortified against
the power of conviction. For although it be real conversion
unto God, that overthrows the kingdom of Satan in us; yet
this work of conviction raiseth such a combustion in it, that
he cannot but fear it will be its end. And this strong man
armed, would if possible keep his goods and house in peace.
Hence all sorts of persons have daily experience in their
children, servants, relations, how difficult, yea, how impos-
sible, it is to fix their minds on a due consideration of sin,
until it be wrought in them by the exceeding greatness of
the power of the Spirit of God. Wherefore, herein consists
the first part of this work of conviction; it fixeth the mind
on a due consideration of sin. So it is expressed, Psal.
li. 3. ' my sin is ever before me.' God reproves men, and
'sets their sins in order' before their eyes; Psal. 1. 21.
Hence they are necessitated, as it were, always to behold
them, and that which way soever they turn themselves. Fain
they would cast them behind their backs, or cast out
thoughts of them, but the arrows of God stick in them, and
they cannot take off their minds from their consideration.
And whereas there are three things in sin ; (1.) The original
of it and its native inheritance in us, as Psal. li. 5. (2.) The
state of it, or the obnoxiousness of men to the wrath of God
on the account thereof; Eph. ii. 1 — 3. (3.) The particular
sins of men's lives : — in the first part of the work of convic-
tion the minds of men are variously exercised with respect
unto them, according as the Spirit of God is pleased to en-
gage 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.
410 THE MANNER OF CONVERSION EXPLAINED
2. This therefore is the second thing which we observe
in God's gracious actings towards the recovery of the souls
of men from their apostacy, and from under the power of sin.
The principal efficient cause of this work is the Holy Ghost ;
the preaching of the word, especially of the law, being the
instrument which he maketh use of therein. The knowledge
of sin is by the law, both the nature, guilt, and curse be-
longing to it; Rom. vii. 7. There is therefore no conviction
of sin, but what consists in an emanation of light and know-
ledge 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 belongs
unto this work of conviction. But it is the Spirit of God
alone that is the principal efficient cause of it, or he works
these effects on the minds of men. God takes it upon him-
self as his own work to reprove men and set their sins in
order before their eyes ; Psal. k 21. And that this same
work is done immediately by the Spirit is expressly de-
clared, John xvi. 8. He alone it is who makes all means ef-
fectual 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 af-
fected with it.
And it may by the way be worth our observation, to con-
sider how God, designing the calling or conversion of the
souls of men, doth in this 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 inter-
vention of accidents crossing their inclinations, and frustrat-
ing their designs, he will lead them into such societies, ac-
quaintances, 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 car-
rying of him from Carthage to Rome, and from thence to
Milan, where he heard Ambrose preach every Lord's day,
IN THE INSTANCE OF AUGUSTINE. 411
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 oft-times
were perverse and froward; so on the other, the constant
guidance of divine providence, working powerfully through
all occurrences towards the blessed end designed for him.
And I no way doubt, but that God exercised him unto those
distinct experiences of sin and grace in his own heart and
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 oppo-
sition, but also in all succeeding ages, by his excellent la-
bours preserved for the use of the church : see Confess, lib.
5. cap. 7 — 9, &c. ' Tu spes mea in terra viventium, ad mu-
tandum terrarum locum pro salute animse mea, et Carthagini
stimulos quibus inde avellerer admovebas ; et Romae illece-
bras quibus attraherer proponebas mihi per homines qui dili-
gebant vitam mortuam, hinc insana facientes inde vana pol-
licentes; et ad corrigendos gressus meos utebaris occulte et
illorum et mea perversitate ;' cap. 8. ' Thou who art my hope
in the land of the living;, that I mio-ht remove from one coun-
try 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, where-
by I might be drawn thither; and this thou didst by men who
loved 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 poioer 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
412 THE MANNER OF CONVERSION EXPLAINED
r
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 after deliverance and
mercy as 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 toge-
ther with their convictions receive no gifts of the Holy Ghost.
For, as we observed, their lusts being only checked and con-
trolled, 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.
iv. 6. vi. 4.
(2,) This apostacy is promoted and hastened by others.
As, [1.] such as undertaking to be spiritual guides and in-
structed of men in their way towards rest, who, being unskil-
ful in the word of righteousness, do heal their wounds slightly,
or turn them out of the way. Seducers also, it may be, inter-
pose 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 importu-
nities some of his companions endeavoured to draw him unto
the spectacles and plays at Rome. And it is not easily
imagined with what subtilty some persons will 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 con-
victions, 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. i. 4.
IN THE INSTANCE OF AUGUSTINE. 413
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.
First, There will follow great and strange conflicts between
their corruptions and their convictions. And this doth espe-
cially 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 a ,
and the soul begins to see its disability to conflict with that,
which before it thought absolutely in its own pow r er. 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 ima-
gined 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, disco-
vers its own power, and the utter impotency of them in whom
it is, to contest with it or destroy it : but yet men's convic-
tions 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 unavoid-
ably 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
a Libera me Domine ab bis bostibus mcis a quibus me liberare non valeo. Pcr-
versum et pessimuni est cor meiim, ad deploranda propria peccata mea est lapideuru
et aridum, ad resistenduni insultantibus ruolle et lutcum, ad inutilia et noxia per-
tractanda velox et infatigabile, ad coghanda salubria fastidiosura et immobile. Ani-
nia mea distorta et depravata est ad percipiendum bonuni ; sed ad Toluptatum vitia
nimis facilis et proinpta, ad salutem reniiniscendam nimis etiaiu diliicilis et pigra.
De Contritione Cordis, inter opera August, cap. 4.
414 THE MANNER OF CONVERSION EXPLAINED
effects of the word are described, Hos. vi. 4. So Austin ex-
presseth his own experience after his great convictions and
before his full conversion ; lib. 8. cap. 5. ' Suspirabam liga-
tus non ferro alieno, sed ferrea mea voluntate. Velle meum
tenebat inimicus, et inde mihi catenam fecerat et constrinxe-
rat me. Quippe ex voluntate perversa facta est libido, et
dum servitur libidini, facta est consuetudo : et dum consue-
tudini non resistitur, facta est necessitas. Quibus quasi
ansulis quibusdam sibimet innexis, unde catenam appellavi,
tenebat me obstrictum dura servitus.' And he shews how
faint and languid his endeavours were for reformation and
amendment. ' Sarcina seculi velut somno assolet dulciter
premebar, 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 continentiara, sed noli modo, timebam
etiam ne me cito exaudires, et cito sanares a morbo concu-
piscentiae, quam malebam expleri, quamextingui.'
2. These endeavours do arise unto great perplexities and
distresses. For after a while, the soul of a sinner is torn
and divided between the power of corruption, and the terror
of conviction 6 . And this falls out upon a double account.
(1.) Upon some occasional sharpening of former convictions,
when the sense of them hath been ready to wear off. (2.)
From the secret insinuation of a principle of spiritual life
and strength into the will, whose nature and power the soul
is as yet unacquainted withal. Of both these we have sig-
nal instances in the person before mentioned ; for after all
the means which God had used towards him for his conver-
sion, whilst yet he was detained under the power of sin, and
b Vere Abyssus peccata mea sunt quia incomprehensibilia profunditate, et inesti-
mabilia sunt nuinero et immensitate. O abyssus abyssum invocans! O peccata
mea, tormenta quibus me servatis abyssus sunt, quia infmita et incomprehensibilia
sunt. Est et tertia abyssus, et est nimis terribilis, judicia Dei abyssus multa, quia
super omnem sensum occulta. Hae onines abyssi terribiles sunt mihi undique, quia
timor super timorem et dolor super dolorem. Abjssus judiciorum Dei super me,
abyssus inferni subtus me, abyssus peccatorum meorum est intra me. Illam quae
super me est timeo ne in me irruat ; et me cum abysso mea, in illam quae subtus me
latet, obruat. Lib. de Contritiono Cordis, inter opera August, cap. 9.
IN THE INSTANCE OF AUGUSTINE. 415
ready on every temptation to revert to his former courses,
he occasionally heard one Politianus giving an account of
the conversion of two eminent courtiers who immediately re-
nounced 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. 8.
cap. 7. Narrabat hoc Politianus ; tu autem Domine inter
verba ejus retorquebas me ad meipsum, auferens me adorso
meo ubi me posueram, dum nollem me attendere, et consu-
lebas me ante faciem meam, ut viderem quam turpis essem,
quam distortus etsordidus, maculosus et ulcerosus : et vide-
bam, et horrebam, et quo a me fugerem non erat ; et si co-
nabar a me avertere aspectum, narrabat ille quod narrabat,
et tu me (sursus) opponebas mihi, et imprimebas me in
oculos meos, ut invenirem iniquitatem meam et odissem.'
And a little after, ' Ita rodebar intus et confundebar pudore
horribili vehementer, cum Politianus talia loqueretur.' The
substance of what he says is, that in and by that discourse
of Politianus, God held him to the consideration of himself,
caused him to see and behold his own filth and vileness, un-
til 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. 12. 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 ab-
solutely 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
416 THE MANNER OF CONVERSION EXPLAINED
thereinto, opposeth those habitual inclinations unto evil,
which were before predominant in it. This fills the mind
with amazement, and, in some, brings them to the very door
of despair, because they see not how nor when they shall be
delivered. So was it with the person instanced in. Lib. 8.
cap. 5. ' Voluntas nova qua? mihi esse cceperit, ut te gratis
colerem fruique te vellem, Deus sola certa jucunditas, non-
dum erat idonea ad superandam priorem vetustate robora-
tam. Ita duse voluntates mese, una vetus, alia nova, ilia
carnalis, ilia spiritualis confligebant inter se, atque discor-
dando dissipabant animam meam. Sic intelligebam meo
ipso experimento id quod legeram, quomodo caro concu-
pisceret adversus spiritum et spiritusadversus carnem; ego
quidem in utroque, sed magis ego in eo quod in me appro-
babam quamin 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, con-
flicted between themselves, and rent my soul by their dis-
agreement. Then did I understand by experience in my-
self what I had read, how the flesh lusteth against the Spirit,
and the Spirit lusteth 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 suf-
fered unwillingly what I did willingly,' This conflict be-
tween grace and sin in the will he most excellently express-
eth, 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 con-
science 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*
IN THE INSTANCE OF AUGUSTINE. 417
For, tqgether 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 com-
pany 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 per-
plexing 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 relin-
quishment of sin, with an assured composure upon the ac-
count 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 in-
expressible joy to the other. The end of the story deserves
to be reported in his own words ; ' Arripui librum, aperui,
legi, — nee ultra volui legere nee opus erat. Statim quippe
cum fine hujusce sentential quasi luce securitatis infusa cordi
meo, omnes dubitationis tenebrae defugerunt. Turn inter-
jecto aut digito aut nescio quo alio signo codicem clausi, et
tranquillo cum vultu indicavi Alipio. At ille quid in se
ageretur quod ego nesciebam sic indicavit. Petit videre
quid legissem; ostendi, et attendit etiam ultra quam ego le-
geram, et ignorabam quid sequeretur. Sequebatur vero, in-
firmum autem in fide assumite. Quod ille ad se retulit mi-
hique aperoit; sed tali admonitione firmatus est, placitoque
et 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 in-
VOL. II. 2 E
'418 THE MANNER OF CONVERSION EXPLAINED
gredimur, indicamus, gaudet; narramus queinadmodum ges-
tum sit, exultat et triumphat, et benedicit tibi, qui potens es
ultra quam petimus aut intelligimus facere ;' lib. 8. cap. 12.
* Having read these verses I would read no more, nor was
there any need that so I should do. For upon the end of
that sentence, as if a light of peace or security had been in-
fused into my heart, all darkness of doubts fled away; mark-
ing the book with my finger put into it, or by some other
sign, I shut it, and with a quiet countenance declared what
was done to Alipius. And hereupon he also declared what
was at work in himself, whereof I was ignorant. He desired
to see what I had read, which when I had shewed him, he
looked farther than I had read, nor did I know what follow-
ed. But it was this, 'Him that is weak in the faith receive,'
which he applied unto himself and declared it unto me; con-
firmed 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 ex-
ample of Alipius we have an instance, how variously God is
pleased to effect this work in men, carrying some through
strong convictions, deep humiliations, great distresses, and
perplexing terrors of mind, before they, come to peace and
rest; leading others gently and quietly without any visible
disturbances, unto the saving knowledge of himself by Je-
sus Christ.
Secondly, A second thing which befalls men under this
work of conviction, is a dread and/ear as to their eternal con-
dition. 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 af-
flictive perturbations of mind, with dread and terror, con-
sternation and humbling of their souls theron. And what
befalls the minds of men on this account, is handled by some
distinctly under the names or titles of ' Dolor legalis,' ' timor
IN THE [NSTANCE OF AUGUSTINE. 419
servilis,' 'attritio mentis,' 'compunctio cordis,' ' humiliatio
animae ;' 'Legal sorrow,' 'servile fear,' 'attrition of mind,'
* compunction,' ' and humiliation/ and the like. And as these
things have been handled most of them by modern divines,
and cast into a certain series and dependance on one another,
with a discovery of their nature and degrees, and how far
they are required in order unto sincere conversion and sound
believing ; so they are all of them treated on in their way by
the school-men, as also they were before them by many of
the fathers. The charge therefore of novelty which is laid
by some against the doctrine of these things, ariseth from a
fulsome mixture of ignorance and confidence. Whether,
therefore, all things that are delivered concerning these
things be right or no, sure enough I am that the whole doc-
trine 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 im-
mediately 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, (1.) 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 Kartvvyrioav t?? icapSia, 'they were
pierced with perplexing grief in their heart.' Their eyes are
opened to see the guilt and sense of sin, which pierceth them
through with dividing sorrow. (2.) Fear of eternal wrath ;
2 e2
420 THE MANNER OF CONVERSION EXPLAINED
this keeps the soul in bondage ; Heb. ii. 14. and is accom-
panied with torment. The person so convinced, believes the
threatening!; of the law to be true and trembles at it. An emi-
nent instance whereof we have in our first parents also ; Gen.
iii. 16. (3.) 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; Micah vii. 8.
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 ra-
tional 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 con-
clusions which naturally follow on them. And yet they may
not be in the least affected with them as we see by experi-
ence. Wherefore we say moreover, that the law or the doc-
trine of it, when the consciences of men are effectually
brought under its power, is accompanied with a secret vir-
tue 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 ad-
ministrations. Especially are they evident in the minds and
consciences of such as have been engaged in any open sin-
ful course or practice. But yet no certain rule or measure
of them can be prescribed, as necessary in or unto any ante-
cedaneously unto conversion. To evince the truth hereof
IN THE INSTANCE OF AUGUSTINE. 421
two things may be observed : (1.) That perturbations, sor-
rows, 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-sor-
row and humiliation after believing that is a duty, that is
both commanded and hath promises annexed unto it. But
this legal sorrow is an effect of the curse of the law and not
of its command. (2.) God is pleased to exercise a preroga-
tive and sovereignty in this wholejmatter, 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 Ca-
naan; 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 : (1.)
Such a conviction of sin, that is, of a state of sin, of a course
of sin, of actual sins, against the light of natural conscience,
as that the soul is satisfied that it is thereby obnoxious unto
the curse of the law, and the wrath of God. Thus at least
doth God conclude and shut up every one under sin on
whom he will have mercy ; ' for every mouth must be stop-
ped, and all become guilty before God;' Rom. iii. 19. Gal.
iii.22. without this no man ever did, nor will ever sincerely,
believe in Jesus Christ. For he calleth none unto him, but
those who in some measure are weary or thirsty, or one way
or other seek after deliverance. The whole, he tells us, that
is, those who so conceit themselves, have no need of a phy-
sician, they will neither inquire after him, nor care to go
unto him when they are invited so to do : see Isa. xxxii. 2.
(2.) A due apprehension and resolved judgment that there
is no way within the compass of a man's own contrivance to
find out, or his ability to make use of and to walk in, nor
any other way of God's appointment or approbation, which
will deliver the soul in and from the state and condition
422 THE MANNER OF CONVERSION EXPLAINED
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 con-
vinced, is to inquire after and to receive the revelation of
Jesus Christ, and the righteousness of God in him ; John i. 13.
And in order hereunto, he ought, (1.) To own the sentence of
the law under which he suffereth, justifying God in his right-
eousness, 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 stub-
bornness of men's hearts, and to hide pride from them ;
Rom. iii. 4. (2.) Not hastily to believe every thing that will
propose itself unto him as a remedy or means of relief;
Micahvi. 6, 7. The things which will present themselves
in such a case, as means of relief, are of two sorts. [1.] Such
as the fears and superstitions of men have suggested or will
suggest. That which hath raised all the false religion which
is in the world, is nothing but a contrivance for the satis-
faction 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 them-
selves to their highest monastical severity. The life and
soul of superstition consists in endeavours to quiet and
charm the consciences of men convinced of sin. [2.] That
which is pressed with most vehemency and plausibility, be-
ing suggested by the law itself in a way of escape from the
danger of its sentence, as the sense of what it speaks repre-
sented 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 ad-
vantages, to farther its acceptance. For, 1st. the matter of
it is unquestionably necessary, and without it in its proper
place, and with respect unto its proper end, there is no sin-
cere conversion unto God. 2nd. 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 pro-
posed ; and if any amendment of life be leaned on to that pur
IN THE INSTANCE OF AUGUSTINE. 423
pose, 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.
(2.) It is the duty of persons in such a condition to be-
ware of entangling temptations. As, [1.] 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 con-
vinced 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. [2.] 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.
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, re-
mains 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. 18. 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
424 THE MANNER OF CONVERSION EXPLAINED
to convinced sinners. And this also is an effect of sove-
reign 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 in 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 de-
clared ; (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. hi. 32, 33.
(2.) A contempt of love and grace, with the way and means
of their communication to lost sinners by the blood of the
Son of God, which is the highest provocation that can be
offered unto the divine majesty.
4. In the declaration of the gospel the Lord Christ is in
an especial manner proposed as crucified and lifted up for the
especial object of our faith ; John 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 sal-
vation; Isa. xlv. 2. 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 $he evangelical proposition of him there is included ;
(1.) That there is a way yet remaining for sinners, whereby
they may escape the curse of the law, and the wrath of God
which they have deserved ; Psal. 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, 19. Isa. liii. 11, 12. Rom. v.
10, 11.
IN THE INSTANCE OF AUGUSTINE. 425
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 sin-
ners shall be pardoned, justified, and acquitted before God, dis-
charged of the law against them, through the imputation unto
them of what the Lord Christ hath done for them and suf-
fered in their stead 5 Rom. viii. 3. 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, in-
vitations, encouragements, exhortations, promises, all of them de-
signed 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 prin-
cipal wisdom and skill of the ministers of the New Testa-
ment.
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 inse-
parably accompanied with, and that faith is the root and in-
fallible 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 dis-
covery 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
426 THE MANNER OF CONVERSION EXPLAINED
an engagement into a watchful course of universal obedience
unto God, by such free actings as are proper unto it, than
one that is new born can refrain from all acts of life natural,
in motion, desire of food, and the like. Vain and foolish there-
fore 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 ear-
nestly 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 justifica-
tion, 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, god-
liness, 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 thepri-
mitive times of the chunch, were upon their confession or pro-
fession hereof admitted into church-society, and a partici-
pation of all the mysteries thereof. And this being the com-
mon 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 pvofitendae fidei quae verbis certis re-
IN THE INSTANCE OF AUGUSTINE. 427
tentisque memoriter, de loco eminentiore in conspectu populi
fidelis Romaereddi soletab eis quiaccessuri sunt ad gratiam
tuam, oblatum esse dicebat Victorino a presbyteris, ut se-
cretins redderet, sicut non nullis qui verecundia trepidaturi
videbantur offerri mos erat ; ilium autem maluisse salutem
suam in conspectu sanctae multitudinis profiteri, non enim
erat salus quani docebat in rhetorica et tamen earn publice
professus erat. Quanto minus vereri debuit mansuetam
gregem tuam pronuncians verbum tuum, qui non verebatur
in verbis suis turbas insanorum ? Itaque ubi ascendit ut red-
deret, omnes sibimet invicem ut eum noverant, instrepuerunt
nomen ejus strepitu congratulationis. Quis autem ibi eum
non noverat? Et sonuit presso sonitu per ora cunctorum,
Victorinus, Victorinus ; cito sonuerunt exultatione quia vi-
debant eum, cito siluerunt intentione ut audirent eum ; pro-
nunciat ille fidem veracem prseclara fiducia, et volebant eum
omnes rapere intro in cor suum ; et rapiebant amando et
gaudendo. Hse rapientium manus erant ;' lib. 8. cap. 2.
Not a few things concerning the order, discipline, and fer-
vent love of the primitive Christians in their church-socie-
ties, are intimated and represented in these words, which I
shall not here reflect upon.
And this is the second great ivork 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 accom-
plishment of it, in the souls of men, is that subject which
many practical divines of this nation, have in their preachino-
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 enthu-
siastical.
To obviate the pride and wantonness of this filthy spirit,
I have, in the summary representation of the work itself now
428 THE MANNER OF CONVERSION EXPLAINED.
given, confirmed the several instances of it, with the experi-
ence 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 thea-
trical 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.
BOOK IV.
THE NATURE
OF
SANCTIFICATION AND GOSPEL HOLINESS
EXPLAINED.
CHAP. I.
Regeneration the way whereby the Spirit forms living members for the
mystical body of Christ. Carried on by sanctifieation ; 2 Thess. v. 23.
opened. God the only author of our sanctifieation and holiness. And
that as the God of peace. Sanctifieation described. A diligent inquiry into
the nature whereof, with that of holiness, proved necessary. Sanctifiea-
tion 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 Godrequireth
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.
430 THE NATURE OF SANCTIFICATION
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 prescrip-
tions with a fervent prayer for them; ver. 23. ' And the very
God of peace sanctify you wholly, and let your whole spirit,
and soul, and body, be preserved blameless to 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 com-
mands, he prays that God would thus sanctify them through-
out. That this shall be accomplished in them and for them,
he gives them assurance from the faithfulness (and conse-
quently power and unchangeableness which are included
therein) of him who had undertaken to effect it; ver. 24.
' Faithful is he that calleth you, who will also do it.' Now
whereas this assurance did not arise, nor was taken from any
thing that was peculiar unto them, but merely from the con-
sideration 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 abso-
lutely 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
AND GOSPEL HOLINESS EXPLAINED. 431
principal dependance upon him. We may as wisely and ra-
tionally 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 op-
posed, as we shall see farther afterward. And therefore, 2.
is he that is the author of our sanctification so emphatically
here expressed, avrbg St 6 Geoc, ' 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 effi-
cacy of any means absolutely whatever, but it must be
wrought by God himself. He doth it of himself, from his
own grace; by himself, or his own power; for himself, or
his own glory : And that, 3. under this especial considera-
tion, 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
shew how it is comprehensive of all order, rest, and blessed-
ness, 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. Every thing
that is contrary unto it, is evil, and of the evil one ; yea, all
that is evil is so, because of its contrariety unto peace. Well
therefore may God be styled the God of peace. But these
things I may not here stay to explain ; although the words
are so comprehensive and expressive of the whole w r ork of
sanctification, and that holiness which is the effect thereof,
as that 1 shall choose to found my whole discourse concern-
ing this subject upon them. That which offers itself unto
our present design from this expression, is the peculiar re-
spect unto the work of our sanctification which lies in this
432 THE NATURE OF SANCTIFICATION
especial property of God. Wherefore he is 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 sanctifi-
cation of our natures and persons preserves that peace with
himself in its exercise, which he made and procured by the
mediation of Christ; without which it could not be kept,
nor continued. For in the duties and fruits thereof, consist
all those actings towards God which a state of reconcilia-
tion, 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 6\otz\uq, that is, 'universally and completely ;'
carrying on the work until it comes to perfection. For two
things are intended in that expression: 1. That our whole
nature is the subject of this work, and not any one faculty
or part of it. 2. That as the work itself is sincere and uni-
versal, communicating all parts of real holiness unto our
whole natures, so it is carried on to completeness and per-
fection. Both these, in the ensuing words, the apostle ex-
presseth as the end and design of his prayer for them, and
the effect of the work of grace which he prayed for. For,
(1.) the subject of this sanctification he makes to be our
whole natures, which he distributes unto our entire spirits,
souls, and bodies ; and, (2.) the end of the whole is, the
preservation of 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
AND GOSPEL HOLINESS EXPLAINED. 433
God by his Spirit upon our whole natures, proceeding from the
peace made for us by Jesus Christ, whereby, being changed into his
likeness, we are kept entirely in peace with God, and are preserved
unblamable, or in a state of gracious acceptation with him, ac-
cording to the terms of the covenant, unto the end.
The nature of this work and its effect, which is our holi-
ness, with the necessity of them both, we must on many ac-
counts with our utmost diligence inquire and search into.
This both the importance of the truth itself, and the oppo-
sition 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 dis-
proved ; 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 re-
proach 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 holi-
ness 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,
VOL. II. 2 F
434 THE NATURE OF SANCTIFICATION
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 separa-
tion unto God. But in the sense mentioned, this was soli-
tary and alone ; no more belonged unto it but this sacred se-
paration, 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 pe-
culiarly joined with, and limited unto the doctrine, truth, and
grace, of the gospel ; for holiness is nothing but the implant-
ing, writing, and realizing, of the gospel in our souls. Hence
it is termed oowrrje rrjc a\r}ddag, 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 a\{}9ua tear evaifiuav, Tit. i. 1. 'The truth which is
according unto godliness,' which declares that godliness and
holiness which God requireth. The prayer also of our Sa-
viour for our sanctification is conformed thereunto ; Johnxvii.
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. 12. that is, from sin and the
law, unto righteousness in holiness. It belo'ngs neither to
nature nor the law, so as to proceed from them, or to be ef-
fected 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
AND GOSPEL HOLINESS EXPLAINED. 435
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 them-
selves withal. It is the design of corrupted reason to de-
base all the glorious mysteries of the gospel, and all the
concernments of them. There is nothing in the whole mys-
tery of godliness, from the highest crown of it, which is the
person of Christ, * God manifested in the flesh,' unto the
lowest and nearest effect of his grace, but it labours to de-
prave, dishonour, and debase. The Lord Christ, it would
have in his whole person to be but a mere man, in his obe-
dience 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 anions: men as the fruit of their own endeavours.
Herein, some will acknowledge that men are guided and di-
rected to a great advantage by the doctrine of the gospel,
and thereunto excited by motions of the Holy Ghost him-
self 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 ex-
ceedingly unworthy of the grace of Christ, the glory of the
gospel, the mystery of the recovery of our nature, and heal-
ing of the wound it received by the entrance of sin, with the
whole design of God in our restoration into a state of com-
munion 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 prac-
tice of it were given in the lives and conversations of some
2 i- 2
436 THE NATURE OF SASTCTIFICATION
of them. And as the examples of their righteousness, mo-
deration, 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 na-
ture, 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 friends lip and respect unto
it, do yet hate, despise, and reproach what is really so, pleas-
ing 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 ofsanctifi-
cation, 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 their mere sight and conduct can
know and understand aright the true nature of evangelical
holiness ; and it is, therefore, no wonder if the doctrine of it
be despised by many as an enthusiastical fancy. It is of the
things of the Spirit of God, yea it is the principal effect of
all his operations in us and towards us. And 'these things of
God knoweth no man but the Spirit of God;' 1 Cor. ii. 11. It
is by him alone that we are enabled to ' know the things that
AND GOSPEL HOLINESS EXPLAINED. 437
are freely given unto us of God;' ver. 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 that God hath
prepared for them that love him:' the comprehension of
these things is not the work of any of our natural faculties,
but « God reveals them unto us by his Spirit;' ver. 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, pre-
tending 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 there-
fore despise and persecute it, as it befalls them who embrace
error for truth in any kind.
3. Believers themselves are oft-times much unacquainted
with it, either as to their apprehension of its true nature,
causes, and effects, or, at least, as to their own interest and
concernment therein. As we know not of 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 be-
lievers are sanctified and made holy, that they should not
understand, nor apprehend what is wrought in them, and
for them, and what abideth with them: but, alas, how little
do we know of 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 produc-
tion 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, although he be like the wild ass's colt. The
best issues of our consideration hereof, is that of the
psalmist : ' Thou, O God, hast possessed my reins, thou
hast covered me in my 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 cu-
438 THE NATURE OF SANCTIFTCATION
riously wrought in the lowest parts of the earth. Thine
eyes did see my substance, yet being imperfect ; and in thy
book all my members were written, which in continuance
were fashioned, when as yet there was none of them ;' Psal.
cxxxix. 13 — 16. By diligent consideration of these things,
we may obtain a firm foundation to stand on, in a holy ad-
miration of the infinite wisdom and goodness of that sove-
reign 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 con-
sequential unto their beings. Now these things are our own
naturally, they dwell and abide with us ; they are we, and
we are they, and nothing else ; yet is it no 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 su-
pernatural, and is known only by supernatural revelation.
Besides there are other things, which pretend to be this
gospel holiness and are not, whereby unspeakable multi-
tudes are deluded and deceived. With some, any reforma-
tion of life, and abstinence from flagitious sins, with the per-
formance 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, which 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 for
ever in their reward. They who die in the Lord, rest from
their labours, ' and their works follow them;' Rev. xiv. 13.
* God is not unrighteous to forget their labour of love ;'
AND GOSPEL HOLINESS EXPLAINED. 439
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 dis-
ciple of Christ, in the name of a disciple, but it shall be had
in everlasting remembrance, and abide for ever in its eternal
reward. Nothing shall be lost, but all the fragments of it
shall be gathered up and kept safe for ever. Every thing-
else, how specious soever it be in this world, shall be burnt
up and consumed as hay and stubble ; when the least, the
meanest, the most secret fruit of holiness, shall be gathered
as gold and silver, durable substance, into 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, improve-
ment of grace, in patience, moderation, self-denial, content-
ment, all that you do know, and what you do not know,
shall all be revived, called over, and abide eternally in your
reward. Our Father who now ' seeth in secret,' will one day
reward openly. And the more we abound in these things,
the more will God be glorified in the recompense of reward.
But this is not all, nor that which I intend. It abides, (2.)
for ever, and passeth over into glory in its principle or na-
ture. 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 apo-
stle there discourseth; and some graces shall cease, as to
some especial acts and peculiar exercise, as faith and hope,
so far as they respect things unseen and future. But all
those graces, whereby holiness is constituted, and wherein it
doth consist, for the substance of them, as they contain the
image of God, as by them we are united, and do adhere unto
God in Christ, shall in their present nature improved into
perfection, abide for ever. In our knowledge of them, there-
fore, 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,
440 THE NATURE OF SANCTIFICATION
dust, worms, and corruption, shall be raised and restored to
life and immortality, freed from pains, sickness, weakness,
weariness, and vested with those qualities in conformity to
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. These 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 good-will, which we have for all those in whom is
the Spirit, and on whom is the image of Christ, with the en-
tire principle of spiritual life and holiness, which is now be-
gun in any of us, shall be all purified, enhanced, perfected,
and pass into glory. That very holiness which we here at-
tain, those inclinations and dispositions, those frames of
mind, those powers and abilities in obedience, and adherence
unto God, which here contend with the weight of their own
weakness and imperfections, with the opposition that is con-
tinually made against them by the body of death, that is ut-
terly to be abolished, shall be gloriously perfected into im-
mutable habits, unchangeably acting our souls in the enjoy-
ment of God. And this also manifesteth, of how much
concernment it is unto us, to be acquainted with the doc-
trine 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 ;' Psal. xlv. 13. Her inward adorning
with the graces of the Spirit making her beautiful in holi-
ness, is called glory, and is so ; so also the progress and in-
crease of believers herein, is called by our apostle their be-
ing ' 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
AND GOSPEL HOLINESS EXPLAINED. 441
it is such as hath a real spiritual glory in it. It is the first-
fruits of heaven; and as the apostle argueth concerning the ,
Jews, that if the first-fruits were holy, then is the whole
lump holy, so may we on the other side, if the whole weight,
as he calls it, and fulness of our future enjoyments be glory,
then are the first-fruits in their measure so also. There is
in this holiness, as we shall see farther afterward, a ray of
eternal light, a principle of eternal life, and the entire na-
ture 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 repre-
sents 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 ab-
horred, 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 shew, 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 doc-
trinal 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, righte-
ousness, and holiness, by Jesus Christ ; Eph. i. 5, 6. And in
442 THE NATURE OF SANCTIFICATION
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 me-
diation 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 dispen-
sation of its truth, and encouragement of it promises, to
renounce their sins and all other expectations of relief or sa-
tisfaction, 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 of them to believe and re-
ceive 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. Where-
fore the first and principal end of the gospel towards us, is
to invite and encourage lost sinners unto the faith and ap-
probation 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 sup-
position of these things, and of our giving glory to God by
faith in them, the whole that God requireth of us in the gos-
pel in a way of duty is, that we should be holy, and abide
in the use of those means whereby holiness may be attained
and improved in us. For if he requires any other thing of
us it must be on one of these four accounts : (1.) To make
atonement for our sins ; or, (2.) To be our righteousness be-
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
AND GOSPEL HOLINESS EXPLAINED. 443
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 ourapostacy and rebellion.
For whereas we had multiplied sins against him, lived in an
enmity and opposition to him, and had contracted insup-
portable 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 enor-
mous and heinous provocations? Yea, who is there that in-
deed doth naturally think otherwise? so he apprehended
who was contriving a way in his own mind how he might
come to an agreement with God; Micah vi. 6, 7. ' Where-
with 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 first-born for my transgression, the fruit of
my body for the sin of my soul V 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 supersti-
tion 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 sa-
crifices of hecatombs of beasts, of mankind, of their chil-
dren, and of themselves, as I have elsewhere declared. And
the same principle is still deep rooted in the minds of con-
vinced sinners ; and many an abbey, monastery, college, and
alms-house hath it founded. For in the fruits of this super-
stition the priests which set it on work, always shared deeply.
But quite otherwise in the gospel, there is declared and ten-
dered 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
444 THE NATURE OF SANCTIFICATION
account of the atonement made for them by Jesus Christ.
And all attempts or endeavours after works or duties of obe-
dience in any respect satisfactory to God for sin, or merito-
rious of pardon, do subvert and overthrow the whole gos-
pel. See 2 Cor. v. 18—21. Wherefore, in answer to the in-
quiry before mentioned, the reply in the prophet is, that
God looks for none of these things, and that all such con-
trivances were wholly vain \ * He hath shewed thee, O man,
what is good, and what doth the Lord require of thee, but to
do justly, and to love mercy, and to walk humbly with thy
God?' ver. 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 righteous-
ness 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 righteous-
ness of God, they go about to establish their own righteous-
ness, 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. 3, 4. But so it is, that God requireth not this of
us in the gospel ; for we are 'justified freely by his grace
through the redemption that is in Christ Jesus ;' Rom. iii. 24.
And we do ' therefore, conclude, that a man is justified by
faith, without the works of the law ;' ver. 28. so Rom. 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
we ' are saved by grace through faith, not of works lest any
man should boast;' Eph. ii. 8, 9. God doth save us neither
AND GOSPEL HOLINESS EXPLAINED. 445
by nor ' for the works of righteousness which we have done,
but according to his own mercy;' Titus iii. 5. so that al-
though 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 no-
thing at our hands under this notion or consideration ; nor
is it possible that in our condition any such thing should
be required of us. For whatever we can do is due before-
hand on other accounts, and so can have no prospect to
merit what is to come. Who can merit by doing his duty?
our Saviour doth so plainly prove the contrary, as none can
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 abso-
lutely in this, that to him that worketh the ' reward is rec-
koned of debt, and not of grace ;' 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;' Rom. 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 sepa-
rated and opposed. And I say (secondly), that although God
doth freely, graciously, and bountifully, reward our duties
446 THE NATURE OF SANCTIFICATION
of obedience, and upon the account of his covenant and
promise he is said to be, and he is righteous in his so doing,
yet he every where declares that what he so doth, is an act
of 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 no-
thing at all.
(4.) Much less doth he require of any, that they should
do such things as being no way necessary unto that obedience
which themselves personally owe unto him, may yet by their
supererogation therein, redound to the advantage and benefit
of others. This monstrous fiction which hath out-done all
the 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-confi-
dence for them to undertake to help others by the merit of
those works whose worth they stand not in need of; con-
cerning 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 ani-
mate 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 mortifi-
cation 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, with-
out much being beholden to the grace of God in Christ Jesus.
AND GOSPEL HOLINESS EXPLAINED. 447
Yea all that hath the face or pretence of religion in the pa-
pacy, 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 ^povrjjua 7%
aapKog, 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 righteous-
ness, and sanctification and redemption.' But withal he in-
dispensably 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, that is wiser than men ; ver. 25. that
is, a way so excellent and full of divine wisdom, that men are
not able to comprehend it. Wherefore, in opposition here-
unto, 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 con-
formity 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, ap-
pointing 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 Je-
sus Christ into our souls, begins to undeceive us in this mat-
ter. 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
448 THE NATURE OF SANCTIFICATION
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 God
Almighty, walk before me and be thou perfect.' This is that,
and this is all that I require of thee, namely, thy holy obedi-
ence; 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 holi-
ness 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 be no more fond imagina-
tion befall the minds of men, than that defiled nature is able
to cleanse itself, or depraved nature to rectify itself, or 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 en-
deavours. Wherefore, when God commandeth and requireth
AND GOSPEL HOLINESS EXPLAINED. 449
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 ho-
liness which God requireth of us. For what we can do our-
selves, there is neither necessity nor reason why God should
promise to work in us by his grace. And to say, that what
God so promiseth to work, he will not work or effect indeed,
but only 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 pur-
pose, 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
your inward parts, and write it in your hearts, and will be
your God, and ye 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 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.' Ver. 25. ' I will sprinkle clean
water upon you, and you shall be clean from all your filthi-
ness.' Ver. 29. ' I will also save you from all your unclean-
ness.' The whole of our sanctification and holiness is com-
prised in these promises. To be cleansed from the defile-
ments 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 habi-
tual 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
VOL. II. 2 G
450 THE NATURE OF S ^NOTIFICATION
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 facul-
ties, 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, per-
suaded, and guided, by outward motives, rules, arguments,
and considerations. Plainly, all the power we have of our-
selves to obey the law of God, and all that we do in the pur-
suit and exercise of that power, upon any reasons, motives,
or considerations, whatever, which may all be resolved into
fear of punishment and hope of reward, with some present
satisfactions of mind, on the account of ease in conscience
within, or outward reputation, whether in abstinence from
sin, or the performance of duties, are intended hereby, and
are not that holiness which we 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 ex-
pressly 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 ; where-
fore, 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 pro-
mise on the other; to our own duty and to the grace of God.
Some would separate these things as inconsistent. A com-
mand 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 pro-
mise they think takes off all the influencing authority of the
AND GOSPEL HOLINESS EXPLAINED. 451
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. Our duty and
God's grace are no where opposed in the matter of sancti-
fication, 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 in-
tend 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 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 every
thing within us or without us that opposeth it, or riseth up
against it, whatever we do in compliance with it in a way of
duty, we are not holy. [3.] That hereon we love and delight
in it, because it is holy, 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 disco-
vered. And, (2.) we have a due regard unto the promise to
the same end; when, [1.] we walk in a constant sense of our
own inability to comply with the command in any one in-
stance from any power in ourselves. For we have no suffi-
ciency of ourselves, our sufficiency is of God. For him who
2g2 '
452 THE NATURE OF SANCTIF1C ATION, &C.
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 at-
tained 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 sup-
pose, I need not insist upon the confirmation of this asser-
tion in general. I have proved before, that he is the imme-
diate 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 ques-
tioned, so it need not in general be farther proved : those
who are less experienced in these things, may consult Psal.
li. 10—12. Ezek. xi. 19. xxxvi. 25—27. Rom. viii. 9—13.
1 Cor. vi. 11. 1 Pet. i. 2. Isa. iv. 4. xliv. 3, 4. Titus 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 opera-
tions 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.
SANCTIFICATION
PROGRESSIVE WORK.
CHAP. II.
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 re-
quired 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 Spii-it
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 pro-
gress, 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
454 SANCTIFICATION A PROGRESSIVE WORK.
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 frst
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, power-
ful, 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 holi-
ness, give us convictions of its necessity, and thereby ex-
cite us unto the pursuit and attainment of it ; though this
he doth also by the word and ministration thereof. It is
too high an impudency for any one to pretend an owning of
the gospel, and yet to deny a work of the Holy Ghost in
our sanctification. And, therefore, both the old and new
Pelagians did and do avow a work of his herein. But what
is it that really they ascribe unto him? 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 great-
ness 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 regene-
ration, as on other accounts, so especially on that of the man-
ner of their being wrought. The work of regeneration is
instantaneous, consisting in one single creating act. Hence
it is not capable of degrees in any subject. No one is more
or less regenerate than another ; every one in the world is
absolutely so, or not so, and that equally, although there
SANOTIFICATION A PROGRESSIVE WORK. 455
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 sanctifica-
tion and holiness, I shall divert in this chapter unto such
an explanation and confirmation of it as may give an under-
standing and furtherance herein.
1. An increase and growth in sanctification or holiness is
frequently in the Scripture enjoined us, and frequently pro-
mised unto us. So speaks the apostle Peter in a way of
command; 2 Pet. iii. 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 re-
quires, 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 ao-ain. 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 in-
crease of it, are both equally from God by his Spirit. He
that begins this good work doth also perform it to the day
of Jesus Christ; Phil. i. 6. And this he doth two ways.
456 SANCTIFICATION A PROGRESSIVE WORK.
First, By increasing and strengthening those graces of ho-
liness which we have received and been engaged in the exer-
cise 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 ex-
pressly of little faith and great faith, weak and strong faith,
both true and the same in the substance, but differing in de-
grees. So also is there fervent love, and that which compara-
tively 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 du-
ties of obedience, which they had an especial regard unto,
as is evident from the context. For they pray for this in-
crease 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, that may be more esta-
blished in all the duties of it. See 1 Thess. iii. 12, 13.
These graces being the springs and spirits of our holi-
ness, 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.
1. 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.
SANCTIFICATION A PROGRESSIVE WORK. 457
(1.) He doth it morally, by proposing their objects suit-
ably and seasonably unto them. This he doth by his ordi-
nances of worship, especially the preaching of the word.
God in Christ, the promises of the covenant, and other pro-
per 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 be-
nefit by the word beyond what we retain in our memories,
though we should labour for that also. Our chief advan-
tage 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 shew them unto us;' John xvi. 14, 15. He re-
presents 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 those graces are exercised and strength-
ened, 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 dwell-
eth 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 work-
eth in us both to will and to do of his good pleasure;*
458 SANCTIFICATION A PROGRESSIVE WORK.
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.
2. 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 mea-
sure and stature. Two things therefore must briefly be de-
clared : (1.) That the experience of the reality, excellency,
power, and efficacy of the things that are believed, is an ef-
fectual means of increasing faith and love : (2.) That it is
the Holy Ghost which gives us this experience. For the
first, God himself expostulates with the church how its faith
came to be so weak when it had so great experience of him,
or of his power and faithfulness ; Isa. xl. 27, 28. ' Hast thou
not heard, hast thou not known ? How then sayest thou that
God hath forsaken thee V 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. vii. 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 Colossians, chap,
ii. 2. I may say, that he who knoweth not how faith is en-
couraged and strengthened by especial experiences of the
reality, power, and spiritual efficacy on the soul of the things
SA NOTIFICATION A PROGRESSIVE WORK. 459
believed, never was made partaker of any of them. How
often doth David encourage his own faith and others from
his former experiences which were pleaded also by our Lord
Jesus Christ to the same purpose, in his great distress ; Psal.
xxii. 9, 10. (Secondly), That it is the Holy Ghost who giveth
us all our spiritual experiences, needs no other consideration
to evince but only this, that in them consists all our conso-
lation. 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 be-
lieve. 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 con-
dition 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.
3. He doth it by working immediately an actual increase
of these graces in us. I have shewed that these are capable
of improvement, and of an addition of degrees unto them.
Now they are originally the immediate work and product of
the Spirit of God in us, as hath been abundantly evinced.
And as he first works and creates them, so he 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, be-
come strong and vigorous. To this purpose are promises
multiplied in the Scripture, which in our constant supplica-
tions we principally respect. This is that which the school-
men after Austin call Gratiam corroborantem, that is, the
working of the Holy Spirit in the increasing and strengthen-
ing 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 ; Psal. cxxxviii. 8.
Secondly, There are graces whose exercise is more occa-
sional, and not always actually necessary as unto the life of
God : that is, it is not necessary that they be always in actual
460 SANCTIF1CATION A PROGRESSIVE WORK.
exercise, as faith and love are to be. With respect unto these,
holiness is increased by the addition of one to another, un-
til 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 subser-
viency by the wisdom of God. All our relations, all our
afflictions, all our temptations, all our mercies, all our en-
joyments, all occurrences are suited to a continual adding of
the exercise of one grace to another, wherein holiness is in-
creased. 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 all this, giving all ^diligence, add to your
faith virtue, and to virtue knowledge, and to knowledge tem-
perance, and to temperance patience, and to patience god-
liness, 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;' ver. 3. that is, have all our corruptions tho-
roughly 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 f 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 pre-
sent 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 pro-
gress 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
SANCTIFICATION A PROGRESSIVE WORK. 461
brintrinof of us into such conditions, as wherein the exercise
of these graces shall be required and necessary. All the
afflictions and trials which hebringeth 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 trial of
your faith worketh patience. But let patience have its per-
fect work, that you may be perfect and entire, wanting no-
thing.' These temptations are trials upon afflictions, trou-
bles, 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 where-
in we shall assuredly miscarry, if we add not the exercise of
one grace unto another. 2. In this state of things he effec-
tually 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 conti-
nuance of our trials, or to trust unto ourselves and irregu-
larly to seek after deliverance, or divert unto other satisfac-
tions. Then doth he cause us ' to hear a word behind us,
saying, This is the way, walk in it, when we turn to the right
hand, and when we turn to the left;' Isa. 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 irre-
gular 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 spirit, 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
4C2 SANCTIFICATION A PROGRESSIVE WORK.
that are the immediate cause of its increase. It wholly de-
pends 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 water
it every moment.' And it is the Spirit which is this water,
as the Scripture every where declares. God the Father
takes on him the care in this matter; ' he watcheth over his
vineyard to keep it.' The Lord Christ is the head, fountain,
and treasure of all actual 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 re-
spect unto all these, it is that our apostle saith, ' Neverthe-
less, 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 imme-
diately 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 that 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
SANCTIFICATION A PROGRESSIVE WORK. 463
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 away 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 in-
finite wisdom, so ordered the dispensation of his love and
grace unto believers, that all of them living upon the con-
tinual 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 fear-
ful, 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 immoveable, * not to be high-minded but 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 pre-
sumption 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 that all the actings of grace, and every
act of it, be an immediate effect of the Holy Spirit, then
what need is there that we should take any pains in this
thing ourselves, or use our own endeavours to grow in grace
or holiness as we are commanded ; if God worketh all himself
in us, and without his effectual operation in us we can do no-
thing, 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 be-
tween God's effectual grace, and our diligent obedience; that is,
they will not believe what is plainly, clearly, distinctly, re-
vealed in the Scripture, and which is suited unto the experi-
ence of all that truly believe, because they cannot, it mav be,
464 SANCTIFICATION A PROGRESSIVE WORK.
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 to 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, ver. 5. Kal avrb tovto Be, '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 are ourselves (not I, but the grace of God that 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 condi-
tion we can do nothing that is spiritually good; these things,
I say, will unavoidably follow on the doctrine before declared;
and if any one be offended at them, it is not in our power to
render them relief.
I shall close the discourse on this subject with some con-
siderations of that similitude by which the Scripture so fre-
SANCTIFICATION A PROGRESSIVE WORK. 465
quently represents the gradual improvement of grace and
holiness. And this is the growthof 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 at 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 the willows
by the water-courses.' And so in other places very many.
And we may know that this similitude is singularly instruc-
tive, 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 it-
self 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 prin-
ciple of spiritual life in the heart, they are no fruits of holi-
ness nor do belong thereunto. The water of grace which is
from Christ, is a ' well of water springing up unto ever-
lasting 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 them-
selves 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 water-
ing. ' 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
VOL. II. 2 H
466 SANCTIFICATION A PROGRESSIVE WORK.
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
shewed before.
3. The growth of trees and plants is secret and impercepti-
ble ; 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 sevo :' It is no otherwise in the
progress of holiness. It is not immediately discernible, ei-
ther 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 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 it-
self is indiscernible, yet it is plain they have grown. Such
we ought all to be. The growth of some I say is manifest
on every 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 believ-
ers 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 gradu-
ally carryed 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 pro-
gress of grace before it issues in glory. ' For the path of
SANCTIFICATION A PROGRESSIVE WORK. 467
the just is as the shining light, that shineth more and more
to 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; Psal. lxvi.
8, 9. xxxi. 17. 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 power-
ful workings of the Spirit of God therein ? The principle
of our holiness as in us is weak and infirm, because it is in
us ; in some to so low a degree as is oft-times unto themselves
imperceptible. This he preserves and cherisheth that it
shall not be overpowered by corruptions and temptations.
Among all the glorious works of God, next unto that of re-
demption 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 im-
pugned. 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 con-
stant 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, Ainds, 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
2h2
46£- SANCT1FICATI0N A PROGRESSIVE WORK.
to pray and make intercession according to the mind of
God. And herein as he is the Spirit of supplications, he
copyeth out and expresseth what he worketh in them as the
Spirit of sanctification. In teaching us to pray, he teacheth
us what and how he worketh in us. And if we wisely con-
sider 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, 'know-
eth the mind of the Spirit,' in the intercessions he worketh 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 ob-
serve, 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, su-
pernatural, divine afflatus, so as he inspired the prophets of
old, who oft-times understood not the things uttered by them-
selves, 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 graci-
ously 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 cre-
ating and stirring up desires in the new creature, for his own
preservation, increase, and improvement. And in answer
unto these things, consisteth his whole work of sanctifica-
tion in us. For it is his effectual communication unto us,
of the grace and mercy prepared in the promises of the co-
venant through Jesus Christ ; hereby doth he supply our
SANCTIFICATION A PROGRESSIVE WORK. 469
spiritual wants, and sets the new creature in life and vigour.
So are our prayers an extract and copy of the work of the
Holy Spirit in us, given us by himself. And, therefore, by
whomsoever he is despised as a Spirit of supplication, he is
so as a Spirit of sanctification also. Now consider what it
is that in your prayers you most labour about ? Is it not that
the body, the power, the whole interest, of sin in you may
be weakened, subdued, and at length destroyed? It is 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 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 sin-
cerity. 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 lean-
ness, their weakness, their deadness, their barrenness. Nor
were many of the saints in the Scripture without such com-
plaints. 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 every where abound, and some are ready to
conclude upon this consideration, that either sincere holi-
ness 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 %ive, tl.at the
work of holiness is thriving in them ? doth it not ; ppear
rather to be retrograde and under a constant decay ?
I shall so far consider and remove this objection, as that
the truth which we have asserted suffer not from it, and
so be left as an empty notion ; nor yet those altogether
discouraged who come not up unto a full compliance wi h
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
470 SANCTIFICATION A PROGRESSIVE WORK.
own mture, and what is the ordinary or regular way of the pro-
cedure of the Spirit in the work of sanctif cation, according to the
tenor of the covenant of grace ; another what may occasionally fall
out by indisposition and irregularity, or any other obstructing in-
terposition in them, in whom the work is wrought. Under the
first consideration the work is thriving and progressive, in
the latter, the rule is liable to sundry exceptions. A child
that hath a principle of life, a good natural constitution, and
suitable food, will grow and thrive. But that which hath
obstructions from within, or distempers and diseases,_ or
falls and bruises, may be weak and thriftless. When we are
regenerate we are as new-born babes, and ordinarily if we
have the sincere milk of the word we shall grow thereby.
But if we 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 every one in whom is a prin-
ciple 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 sin-
ful 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 con-
formity to Christ might many of us have been, who now
are weak, withering, fruitless, and sapless, scarce to be dis-
tinguished from the thorns and briars 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 ob-
servation ; and that is, Whereas this rule is proposed for the
relief of such as are at a loss about their condition, and know
not whether holiness be thriving in them or no, that these
SANCTIFICATION A PROGRESSIVE WORK. 471
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 predo-
minant lust, if they live in the neglect of any known duty,
or the practice of any way of deceit, if they suffer the world
to devour the 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, al-
though 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 for evermore. But as unto those who walk with
God humbly and in sincerity, there may be sundry reasons
given whence it is that holiness may be thriving in them,
and yet not be discerned by them so to be. And, therefore,
though holiness be wrought within 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 be-
lieved. 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 apprehen-
472 SANCTIFICATION A PROGRESSIVE WORK.
sion. And he who on these grounds can believe the growth
of holiness in himself, though he have no sensible expe-
rience thereof, is in my judgment in as good, and perhaps a
more safe condition than he, who through the vigorous work-
ing'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 him-
self the evidence of what he most desires, will be continually
careful that he drive it not farther from him. But the rea-
sons 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 any
one else, but only Jesus Christ, who is of quick understand-
ing in the fear of the Lord ; so it may in the same secret man-
ner 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 pro-
gress 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 dis-
cerned; 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 dis-
cern 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
SANCTIFICATION A PROGRESSIVE WORK. 473
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 per-
ceive when or how. So is the inward man renewed in grace.
It is by such secret ways and means, as that its growth and
decays 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 be-
fore. 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 ordi-
nary assistances for the discharge of it, but earnestly calls
in God to undertake it for him, and to acquaint him with it;
Psal. cxxxix. 23, 24.
(2.) There may be some perplexing temptations befall the
mind of a believer, or some corruption take advantage to
break loose for a season, it may be for a long season, which
may much gall the soul with its suggestions, and so trouble,
disturb, and unquiet it, as that it shall not be able to make
a right judgment of its grace and progress in holiness. A
ship may be so tossed in a storm at sea, as that the most
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 in-
quired, 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 contri-
bute to the fruit-bearing of trees and plants, so do corrup-
tions and temptations unto the fruitfulness of grace and ho-
liness. The wind comes with violence on the tree, ruffles its
boughs, it may be, breaks some of them, beats off its buds,
looseneth and shaketh its roots, and threatens to cast the
whole to the ground : but by this means, the earth is opened
and loosed about it, and the tree gets its roots deeper into
the earth, whereby it receives more and fresh nourishment,
474 SANCTIFICATION A PROGRESSIVE WORK.
which renders it fruitful, though it bring not forth fruit vi-
sibly, it may be not till a good while after. In the assaults
of temptations and corruptions, the soul is wofully ruffled
and disordered, its leaves of profession are much blasted,
and its beginnings of fruit-bearing much broken and re-
tarded; but in the meantime, it secretly and invisibly casts
out its roots of humility, self-abasement, mourning, in hid-
den 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 re-
newed by it. Hence persons have great experience of rea-
diness unto, delight and cheerfulness in, holy duties, espe-
cially those of immediate intercourse with God. For affec-
tions 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 a while, 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 for-
merly. 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.
SANCTIFICATION A PROGRESSIVE WORK. 475
But yet, it may be, the real work of sanctifi cation 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, uni-
versally 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 peo-
ple 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 de-
cays 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 dis-
eases in our spiritual state, which it is not to be measured
by. Are you dead and cold in duties, backward in good
works, careless of your hearts and thoughts, addicted to the
world ? These things belong not to the state of sanctifica-
tion 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 away 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 them with temptations which is insepa-
rable from the prevalency of any sin in.us, lies directly against
476 SANCTIFICATION A PROGRESSIVE WORK.
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 s^rown frequent, in any one kind, when we neg-
lect the use of the best means for the constant mortification
of sin, which every enlightened soul understands to be ne-
cessary thereunto, there is, and will be increased, a univer-
sal decay in holiness, and not only in that particular cor-
ruption 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 invigo-
rating means do prevail in it? No more is it that a professing
people should decay in holy obedience whilst they abide in
the neglects expressed.
Having vindicated this assertion, I shall yet add a little
farther improvement of it. And,
1. If the work of holiness be such a progressive thriving
work in its own nature, if the design of the Holy Ghost in
the use of means be to carry it on in us and 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
depends our growth and thriving. It is required of us that
we give all diligence unto the increase of grace ; 2 Pet. i. and
SANCTIFICATION A PROGRESSIVE WORK. 477
that we abound therein ; 2 Cor. viii. 7. ' abounding in all di-
ligence ;' and not only so, but that we ' shew the same dili-
gence 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 compli-
ance 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 parts,
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 un-
attainable. 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 any one 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
478 SANCTIFICATION A PROGRESSIVE WORK.
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 opposi-
tions. Some find so much difficulty in, and opposition to the
work of holiness and its progress, from the power of corrup-
tions, 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.
BELIEVERS
THE
ONLY OBJECT OF SANCTIFICATION,
SUBJECT OF GOSPEL HOLINESS.
CHAP. III.
Believers the only subject of the work of sanctification. How men come to
believe, if believers alone receive the Spirit of sanctification. The princi-
pal ends for which the Spirit is promised, with their order in their accom-
plishment. 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, dis-
covered. The proper subject of holiness in believers.
That which we are next to inquire into, is, the personal sub-
ject 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 other. 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 ;'
ver. 19. And whereas in the verses foregoing he had imme-
diate respect unto his apostles and present disciples, that we
may know that neither his prayer nor this grace are confined
or limited unto them, he 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 ;'
ver. 20. It was, therefore, the prayer of our Lord Jesus
Christ that all believers should be sanctified ; and so also
was it his promise ; John vii. 38, 39. ' He that believeth on
me, as the Scripture hath said, out of his belly shall flow
480 BELIEVERS THE OBJECT OF SANCTIFICATION,
rivers of living water ; but this he spake of the Spirit, which
they that believe on him should receive.' And it is with
respect principally unto this work of sanctification that he
is compared unto flowing and living water as hath been de-
clared before : it is for believers, the ' church that was in
God the Father and in 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 in-
quired, 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 profes-
sion and obedience thereof, being as it were its reward. See
Crell. de Sp. S. cap. 5. To this purpose it is pleaded, that
the apostle Peter encourageth men unto faith and repent-
ance 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, unbe-
lievers, ' cannot receive the Spirit of truth ;' so that our faith
and obedience is required as a necessary qualification unto
the receiving of the Holy Ghost; and if they are so abso-
lutely, then are they of ourselves and not wrought in us by
the grace of God, which is express Pelagianism.
Am. I. could dwell long on this inquiry concerning the
especial subject of the Holy Spirit, seeing the right under-
standing 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 re-
ceived with respect unto the ends which he is promised for,
and the effects which he worketh, when he is received. For
although he be himself but one, ' the one and self-same Spi-
rit,' and he himself is promised, given forth, and received, as
we have declared, yet he hath many and divers operations.
AND SUBJECT OF GOSPEL HOLINESS. 48J
And as his operations are divers, or several sorts and kinds,
so our receiving of him as to the manner of it is divers also,
and suited unto the ends of his communications unto us.
Thus in some sense he is promised unto and received by be-
lievers, 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 away 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 Spi-
rit is promised and received may be reduced to these four
heads: (1.) Regeneration. (2.) Sanctification. (3.) Consola-
tion. (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 re-
generate; (3.) as to the work of consolation unto the sancti-
fied ; 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 receiv-
ing of the Spirit is antecedent to the very seed and principle
of faith in us, as the cause is to the effect, seeing it is
wrought in us by him alone ; and the promises concerning
the communications of the Spirit unto this end have been
before explained and vindicated. Hereby doth 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 salva-
tion, 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 sanctifica-
tion unto and by them that are regenerate; that is, unto be-
VOL. II. 2 I
482 BELIEVERS THE OBJECT OF SANCTIFICATION,
lievers and only unto them. This will be fully confirmed
immediately. And this puts an issue to the principal diffi-
culty of the foregoing objection. It is no way inconsistent
that faith should be required previously unto the receiving
of the Spirit as a Spirit of sanctification ; though it be not
so as he is the author of regeneration. The same Spirit first
worketh faith in us, and then preserveth it when it is wrought.
Only to clear the manner of it we may observe; 1. That
sanctification may be considered two ways : (1.) As to the
original and essential work of it, which consists in the pre-
servation of the principle of spiritual life and holiness com-
municated unto us in our regeneration. (2.) As to those re-
newed actual operations whereby it is carried on, and is gra-
dually progressive as hath been declared. 2. Faith also, or
believing, may be considered in this matter two ways : (1.) As
to its original communication, infusion, or creation in the
soul, for it is the gift or work of God. In this respect, that
is, as to the seed, principle, and habit of it, it is wrought in
us, as all other grace is, in regeneration. (2.) As to its act-
ings 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, prin-
ciple, grace, habit of faith in us, belong unto the sanctifying
work of the Holy Spirit. And so believers only are sancti-
fied. 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 Spi-
rit 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 conso-
lation, 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 where-
AND SUBJECT OF GOSPEL HOLINESS. 483
iii 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;
Johnxvi. 7. And this is evident, both from the nature of the
thing itself, and from all the promises which are given con-
cerning 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 dis-
tresses, 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 ap-
ply them unto themselves, and others also are ready to com-
ply 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 con-
science 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 abun-
dantly willing that they should receive strong consolation,
even as many as fly for refuge to ' the hope that is set be-
fore them.'
(4.) The Spirit of God is promised and received as to gifts
for the edification of the church. This is that which is in-
tended, Acts ii. 38, 39. And his whole work herein we
shall consider in its proper place. The rule and measure of
2 i 2
484 BELIEVERS THE OBJECT OF SANCTIFICATION,
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 sanctifica-
tion, 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. 13. 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 those qualifi-
cations as arguments and motives for the farther communi-
cations 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
conm-uo much less ex conditio. 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 for-
sake the work of his own hands ;' that he who hath begun the
good work in us, would perfect it unto the day of Jesus
Christ; that with respect unto his covenant and promises he
would preserve that new creature, that divine nature, which
he hath formed and implanted in us. 3. Upon a sense of the
weakness of any grace we may humbly profess our sincerity
therein, and pray for its increase. So cried the poor man
with tears,' Lord, I believe, help thou mine unbelief;' Matt.
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
AND SUBJECT OF GOSPEL HOLINESS. 485
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, spi-
ritual and temporal. (1.) Spiritual troubles are so either sub-
jectively, such as are all inward darknesses, and distresses
on the account of sin; or, (2.) objectively, such are all
persecutions for the name of Christ and the gospel: it is
principally with respect unto these that the Spirit is pro-
mised as a comforter, and with regard unto them are we
principally to pray for him as so promised. 3. In those out-
ward troubles which are common unto believers with other
men, as the death of relations, losses of estate or liberty,
they may and ought to pray for the Spirit as a comforter, that
the consolations of God, administered by him, may out-ba-
lance 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 ?
Atis. 1. They may do so, but with the ensuing limitations.
(1.) They must do it with express submission to the so-
vereignty of the Spirit himself, who ' divideth to every one
as he will.' (2.) With respect unto that station and condi-
tion 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 re-
spective places unto edification. So ought parents and mas-
ters 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
486 BELIEVERS THE OBJECT OF SANCTIFICATION,
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 supplica-
tions, 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 a state of sin, may and
ought to pray, that God, by the effectual communications
of his Spirit unto them, would deliver them from that con-
dition. 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 inde-
finitely proposed unto sinners. It may be they can proceed
no farther in their expectations, but unto that of the pro-
phet; ' 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 communi-
cated unto them, and then, as they ought, so they will con-
tinue in their supplications for the increase and manifesta-
tion of it.
It is evident, that by these observations the foregoing
objection is utterly removed out of the way; and there is no
disadvantage ariseth unto the doctrine of the free and effec-
tual 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 con-
firm.
1. 'Without faith it is impossible to please God;' Heb.
AND SUBJECT OF GOSPEL HOLINESS. 487
xi. 6. The faith discoursed of by the apostle is that whereby
the fathers 'received the promises, walked with God, and ob-
tained 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 sanc-
tification;' 1 Thess. iv. 3. 'and walking therein we Jplease
God;' ver. 7. All that pleaseth God in us, is our holiness,
or some part of it, and it principally consists in an opposi-
tion 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 there-
fore, 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 inge-
nerated 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 pro-
mises, 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 av< sanctified by the faith that is in me.' If there were
any other way or means whereby men might be sanctified or
made holy, he would not have confined it unto the ' faith
488 BELIEVERS THE OBJECT OF SANCTIFICATION,
that is in him.' At least, there is no other way to attain that
holiness which may bring them unto the heavenly inherit-
ance, or make them meet for it; Col. i. 12. which alone
we inquire after. And indeed there can be no greater con-
tempt cast on the Lord Jesus, and on the duty of believing
in him, whereunto he makes this one of his principal mo-
tives, than to imagine that without faith in him any one
can be made holy.
3. Faith is the instrumental cause of our sanctification ;
so that, where it is not, no holiness can be wrought in us.
' God purifieth our hearts by faith ;' Acts xv. 9. and not other-
wise. And where the heart is not purified, there is no holi-
ness. 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. 7. thence it springs, and there-
with is it animated. So is it expressed, 1 Pet. i. 21, 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— II.
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 all fulness should dwell, as the fulness of the
Godhead, in and for his own divine personal subsistence, so
the fulness of all grace for supplies unto us; that of ' his
fulness we might receive grace for grace.' He is made the
head unto the whole new creation, not only of power and
rule, but of life and influence. God hath given him for a
' covenant to the people,' and communicates nothing that
belongs properly to the covenant of grace, as our sanctifica-
tion 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
AND SUBJECT OF GOSPEL HOLINESS. 489
there is an especial communication, there must be an espe-
cial relation whereon it doth depend, and whence it doth pro-
ceed. 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 de-
gree. 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 perni-
cious mistakes that are about this matter, both notional
and practical. For, 1. there are some who would carry ho-
liness 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? lean 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 mean time 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. As they come with
490 BELIEVERS THE OBJECT OF SANCTIF1CATION,
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. ii. 14, 15. These notions, therefore, are in many
improved in process of time by convictions from the law ;
and great effects are produced hereby. For where the soul
is once effectually convinced of sin, righteousness, and judg-
ment, 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 founda-
tions of all the moral differences that we see amongst man-
kind. Some give themselves up unto all abominations, las-
civiousness, uncleanness, drunkenness, frauds, oppressions,
blasphemies, persecutions, as having no bounds fixed unto
their lusts, but what are given them by their own impo-
tency, 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 dif-
ference 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 abstinencies, 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 re-
ligion. Such persons may have good hopes themselves that
tliey 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 there-
with they make profession of the true faith of the gospel, I
AND SUBJECT OF GOSPEL HOLINESS- 491
willingly grant it. But if it be said, that necessarily they
are so indeed, and in the sight of God, and, therefore, are
also sanctified and holy, I must say the contrary is 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 la-
boured 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 foundamong
the number of unholy persons at the last day. This may be
the condition of some, perhaps of many, who are but yet
young, and but newly engaged into these 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 ways : 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
every day. 2. That they never come up unto a satisfaction
in what they do, but still find that there is somewhat want-
ing. These make all they do burdensome and unpleasant
unto them, which at length will betray them into backsliding
and apostacy. 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 im-
putation of the righteousness of Christ. For with a shame-
less impudence they clamour on all by whom it is asserted,
as those who maintain salvation to be attained through a
mere external imputation of righteousness, whilst those so
saved are unclean and unholy, as the Quaker, or negligent
492 BELIEVERS THE OBJECT OF SANCTIFICATION,
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 sancti-
fied 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 con-
stant 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 sancti-
fication 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 reno-
vation 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 acknow-
ledged. Our whole souls, in the rectitude of all their facul-
ties and powers, in order unto the life of God and his en-
joyment, did bear this image. Nor was it confined unto the
soul only. The body also, not as to its shape, figure, or na-
tural use, but as an essential part of our natures, was inte-
rested in the image of God by a participation of original
righteousness. Hence the whole person was a meet prin-
AND SUBJECT OF GOSPEL HOLINESS. 493
ciple' 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 fa-
culty of our souls, but from our whole nature. Accordingly,
the Scripture describes, (1.) the depravation of our natures,
distinctly in all the powers of it. In particular, the corrup-
tion that ensued on our minds, wills, and affections, upon
the loss of the image of God, I have before declared and vin-
dicated. 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
the Scripture, (4.) in the description of the effects of this de-
pravation 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 doth 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 deprava-
tion, our sanctification, wherein alone its reparation in this
494 BELIEVERS THE OBJECT OF SANCTIFICATION,
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 tradi-
tions from our fathers ; from whence it is not able to extri-
cate or deliver itself, without the aid of grace. But they
have placed their instance very unhappily. For, among all
things that belong unto our nature, there is not any one
which the Scripture so chargeth this depravation of it upon,
as the mind. This, in particular, is said to be fleshly, to be
enmity against God, to be filled with vanity, folly, and blind-
ness, as we have at large before evinced. Nor is there any
thing concerning which the work of sanctification and reno-
vation is so expressly affirmed as it is concerning the mind.
It is declared by the ' renovation of our minds ;' Rom. xii.
2. or ' being renewed in the spirit of our minds ;' Eph. iv. 23.
that we ' put on the new man that 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,
AND SUBJECT OF GOSPEL HOLINESS. 495
therefore, is wrought in and upon the heart, under this con-
sideration, 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 oXoreXttc, through-
out;' 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 natures into
the two essential parts of soul and body. And in the former
he considereth two things: (1.) The spirit. (2.) The soul,
peculiarly so called. And this distinction frequently occurs
in the Scripture, wherein that by the spirit, the mind or in-
tellectual faculty is understood ; and, by the soul, the affec-
tions, is generally acknowledged, and may evidently be
proved. These, therefore, the apostle prays may be sancti-
fied and preserved holy, throughout and entirely , and that
c Fieri non potest ut sanctificato Spiritu non sit sanctum etiam corpus, quo sanc-
tificatus utitur Spiritus. August, lib. de Bono Viduitat.
496 BELIEVERS THE OBJECT OF SANCTIFICATION,
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 de-
pravation of our nature, by concomitancy and participation ;
and is considered as one entire principle with the soul of
communicating original defilement from parents unto chil-
dren. 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 pro-
vocations unto sin. Hence sin is said to ' reign in our mortal
bodies,' and our ' members to be servants unto unrighteous-
ness ;' 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 sanctifica-
tion 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 pro-
per 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. iii. 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 ;' 1 Cor. iii. 19. And the temple of God is
holy ; although, I confess, this rather belongs unto the ho-
liness of peculiar dedication unto God, whereof we shall treat
afterward. And hereby, (1.) are the parts and members of
the body made instruments and ' servants of 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
/
AND SUBJECT OF GOSPEL HOLINESS. 497
clean and sanctified unto God. (2.) Hereby are they dis-
posed 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 na-
tures, are the subject of this work, and true holiness invests
the whole of it. Now, whether this universal investiture of
our nature in all the faculties and powers of it, by a new
principle of holiness and obedience unto God, whereby it is
renewed unto his image, do belong unto that 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 doth not, then doth not it-
self belong unto that holiness which the gospel teacheth, re-
quireth, promiseth, and communicates, whatever else it be.
And, moreover, it is practically worthy consideration, that
men deceive not themselves with a partial work in convic-
tion 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 re-
main 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 de-
grees, yet it possesseth the whole person, and leaveth not
the least hold unto sin, wherein it doth not continually com-
bat 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 vir-
tuous 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 in-
VOL, II. 2 K
498 BELIEVERS THE OBJECT OF S ANCTIFICATION.
clinations; for true sanctification reacheth unto the body
also. It is true, grace doth not so change the natural
constitution as to make him that was sickly, healthy and
strong ; nor so as to make him who was melancholy, to be
sanguine or the like ; it altereth not the course of the blood,
the animal spirits, with the impressions they make on our
minds. But consider these things morally, and as the whole
person is a principle of spiritual and moral operations, and
so it doth work that change and alteration on the whole
person, as to cure morally 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 holi-
ness 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,Jbmes 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 causeth ' 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
natures into meekness, gentleness, and kindness ; examples
whereof have been multiplied in the world.
<
THE
DEFILEMENT OF SIN,
WHEREIN IT CONSISTS,
WITH
ITS PURIFICATION.
CHAP. IV.
Purification the first proper notion of sanctification. Institution of bap-
tism confirming the same apprehension. A spiritual defilement and pollu-
tio?i 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 considera-
tion 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 natures from
the pollution of sin. Purification is the first proper notion of
internal real sanctification. And although in order of time
it do not precede the other acts and parts of this work, yet
in order of nature it is first proposed and apprehended. To
be unclean absolutely, and to be holy, are universally op-
posed. 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
you shall be clean ; from all your filthiness, and from all your
2k2
500 THE DEFILEMENT OF SIN, WHEREIN IT
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 de-
clared wherefore he is called 'water,' or compared thereunto.
And the next verse shews expressly that it is the Spirit of
God which is intended. ' I will put my Spirit within you,
and cause you to walk in my statutes.' And that which he
is thus in the first place promised for, is the cleansing of us
from the pollution of sin, which, in order of nature, is pre-
posed 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, by the Spirit of judgment, and the Spirit of
burning.' Upon what ground the Spirit is compared to fire,
and thence here called a '• Spirit of burning,' hath been also
declared. In brief, fire and water were the means whereby
all things were purified and cleansed typically in the law ;
Numb. 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 Mai. 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 purifi-
cation. 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. 26, 27. ' 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 that he might redeem us from all iniquity, ' and
purify unto himself a peculiar people zealous of good works ;'
Tit. ii. 14. 'For the blood of Jesus Christ cleanseth us from
all our sins ;' 1 John i. 7. ' For he loved us and washed us
from our sins in his own blood ;' Rev. i. 5. ' The blood of
Jesus Christ purgeth our conscience from dead works to serve
CONSISTS, WITH ITS PURIFICATION'. 501
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 ' in 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 our-
selves 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 pro-
mises let us cleanse ourselves from all filthiness of the flesh
and the spirit, perfecting holiness in the fear of God ;' 2 Cor.
vii. 1. ' Every man that hath this hope in him purifieth him-
self;' 1 John iii. 3. Psal. cxix. 9. 2 Tim. ii. 20. and the like
expressions of this duty occur in other places.
4. Answerable unto these promises and precepts, and in the
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 the filth of the flesh, by external wash-
ing with material water ; 1 Pet. iii. 21. And that which
answers hereunto can be in nothing but the inward purifying
of our souls and consciences by the grace of the Spirit of
God ; that is, saith our apostle, the ' putting off the body of
the sins of the flesh ;' Col. 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. Shew that there is a spiritual
pollution and defilement in sin. 2. Declare what it is, or
wherein it doth consist : and, 3. Manifest how it is removed
or washed away, and believers made holy thereby.
For the first, it needs not much to be insisted on. Our
minds and their conceptions are in these things to be regu-
lated by divine revelations and expressions. And in the whole
representation made unto us in the Scripture, of the nature
of sin, of our concernment therein, of the respect of God to-
502 THE DEFILEMENT OF SIN, WHEREIN IT
wards 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 de-
filement and pollution, which is set forth both in the plain
expressions and various similitudes. On the account hereof
is it said to be abhorred of God, the abominable thing which
his soul hateth, which he cannot behold, which he cannot but
hate and detest, and is compared to blood, wounds, sores,
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 enjoy-
ment 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, every
thing 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 need-
less to produce particular instances. This is evident and un-
deniable, that the Scripture, which regulates our conceptions
about spiritual things, expressly declares all sin to be un-
cleanness, and every sinner to be defiled thereby, and all un-
sanctified 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 al-
though they may not, or do not, comprehend the metaphysi-
cal 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 abase-
ment of soul. They discern in it, or in themselves on the ac-
count 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 sup-
plications 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 atone-
ment made by the sacrifice of Christ, give them boldness in
CONSISTS, WITH ITS PURIFICATION. 503
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 vail, that
is to say, his flesh ; and having a 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 re-
mission of sins which he obtained thereby, which effect of it
he declares ; ver. 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 accept-
ance is consecrated for us, ver. 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 be-
half. And ' having a 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 experi-
ence 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 unac-
quainted with it, in some degree of sincerity, are wholly un-
interested in that evangelical holiness which we inquire
after. We need not, therefore, farther labour in the con-
firmation of that, concerning which the testimonies of Scrip-
ture are so multiplied, and whereof we have such undoubted
experience.
Secondly, The nature of this defilement of sin must be in-
quired into. Ans. 1. By some it is reckoned unto guilt.
For, whereas the inseparable effects of guilt are shame and
fear, whereby it immediately evidenced itself in our first
parents, and shame, in particular, is from this filth of sin, it
504 THE DEFILEMENT OF SIN, WHEREIN IT
may be esteemed an adjunct thereof. Hence sin was said
to be purged by sacrifices, when its guilt was expiated : and
Christ is said to ' purge our sins by himself;' that is, when
he offered himself a sacrifice for us ; Heb. i. 3. And there-
fore, it is granted, that so far as the filth of sin was taken
away, not by actual purification, but by legal expiation, it is
sin with its guilt that was intended. But the Scripture, as
we have shewed, intendeth more hereby, even such an inter-
nal inherent defilement as is taken away by real actual sanc-
tification and no otherwise. 2. There are some especial
sins, which have a peculiar pollution and defilement attend-
ing 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 doth, is without the body ; but he that committeth for-
nication, sinneth against his own body ;' all sins of that na-
ture, have a peculiar defilement and filth accompanying
them. And holiness is sometimes mentioned in an oppo-
sition unto this especial pollution; 1 Thess. iv. 3. But yet,
this is not that which we inquire after, although it be in-
cluded in it, as one especial kind of it. That we now con-
sider always inseparably attends every sin as sin, as an ad-
junct 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 ini-
quity, or to look on evil;' Hab. i. 13. It is a thing, vile and
loathsome under the eyes of his holiness ; Psal. v. 4 — 6. So,
speaking concerning it, he useth that pathetical denota-
tion, ' O do not that abominable thing, which my soul
hateth ;' 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, every thing that is
abominable. It is so to him, as he is infinitely pure and
holy in his own nature. And that consideration which in-
generates 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,
CONSISTS, WITH ITS PURIFICATION. 505
to be ashamed, to be filled with confusion of face, to be vile,
to be abased in their own sight, under a sense and appre-
hension of this filth of sin.
(2.) The holiness of God, is the infinite absolute perfec-
tion 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 ne-
cessary from his own nature, that this law of his should be
holy. And, therefore, whatever is contrary unto, or dif-
ferent 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 re-
spect unto the holiness of God, as expressed in the laio.
Sin is either original or actual. Original sin is the ha-
bitual inconformity of our natures unto the holiness of God,
expressed in the law of creation. Actual sin is our incon-
formity to God and his holiness, expressed in the particular
commands of the law : the nature of all sin, therefore, con-
sists 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 was afraid;' Gen.
iii. 10.
[2.] The law may be considered, as it expresseth the ho-
liness of God and his truth, which it was necessary, from the
nature of God, that it should do. Hence there is in sin, a
506 THE DEFILEMENT OF SIN, WHEREIN IT
peculiar inconformity to the holiness of God, which is the
macula, the ' spot/ ' stain/ and ' filth' of it, which are inse-
parable from it, whilst God is holy, unless it be purged and
done away, as we shall shew. And this is inseparably at
tended 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 obedi-
ence 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 un-
cleanness, and this produceth shame. And the ultimate
effects of it, are on the first account pana 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 Jilt hiness, but spiritual; which is
compared with, and opposed unto, things materially and car-
nally so. ' Not that which goeth into a man/ meats of any
sort, 'defile him/ saith our Saviour, ' but that which cometh
out of the heart/ that is, spiritually, with respect unto God,
his law and holiness. And as men are taught the guilt of
sin by their own fear, which is the inseparable adjunct of it,
so are they taught the filth of sin by their own shame, which
unavoidably attends it. To instruct us herein is one end of
the law and the gospel. For in the renovation of the law,
which was added to the promise ' because of transgressions/
Gal. iii. 19. and in the institutions annexed unto it, God de-
signed 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 na-
ture of guilt and its remedy. By the same law, and by the
institution of sundry ordinances for purification and cleans-
ing, 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 acci-
CONSISTS, WITH ITS PURIFICATION. 507
dents, 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.
' For 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
our consciences from dead works to serve the living God.'
And hence, the whole work of sanctification is expressed by
opening ' a fountain for sin and for uncleanness ;' that is,
the purging of them away; Zech. 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, sacri-
fices, 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 con-
sists 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
508 THE DEFILEMENT OF SIN, WHEREIN IT
' grace was poured into his lips;' Psal. 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, har-
mony, 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 ho-
nour 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 were created. Whatever is contrary hereunto is
base, vile, and unworthy. This is sin, which is therefore the
only base thing in nature. Hence it is said of some great sin-
ners that they had ' debased themselves to hell ;' Isa. lvii. 9.
This belongs to the pollution of sin: that it is base, vile, un-
worthy, 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 con-
sciences 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 them-
selves 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 un cleanness 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.
CONSISTS, WITH ITS PURIFICATION*. 509
In all in whom it is, I say unless they are blind and obdu-
rate, 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 pro-
perties, who fear not because of its guilt, nor are disquieted
by its power, nor acquainted with its forties or disposition to
evil, and so not ashamed of its filth ; much less of such as
are given over to all uncleanness with delight and greediness,
wallowing in the pollution of it, like the sow in the mire, who
not only do the things which God abhorreth, but also have
pleasure in them that do them : but those I intend who have
the least real conviction of the nature and tendency of sin,
who are all, in one degree or other, ashamed of it, as a filthy
thing. And a casting off of outward shame, that is so from
its object, or shame with respect unto the conscience and
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 in-
ward shame, with respect unto the divine omniscience, the
highest evidence of a reprobate mind. But in all others, who
have more light and spiritual sense, it produceth shame and
self-abhorrency, which hath 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 ; Psal. xxxviii. 5. God detest-
eth, 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 sen-
sible of.
(1.) 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 spiri-
tual and moral operations. They are all shamefully and loath-
somely 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
510 THE DEFILEMENT OF SIN, WHEREIN IT
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,
1st. be any sin of what nature it will, there is a pollution at-
tending of it. Hence the apostle adviseth to cleanse our-
selves from ' all pollutions of 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. 2ndly. 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 righte-
ousnesses are as filthy rags/
(2.) This uncleanness as it is habitual, respecting our na-
tural 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 circum-
stances, the greater is the defilement wherewith it is attended.
Hence there is no sin expressed under such terms of filthi-
ness and abhorrences 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 pol-
lution every day, and which is called ' wallowing in the mire ;'
2 Pet. ii. 22.
I have in this whole discourse but touched upon this con-
sideration of sin, which the Scripture so frequently mentions
and inculcates. For as all the first institutions of divine wor-
ship recorded therein had some respect hereunto, so the last
rejection of obstinate sinners mentioned in it is, let him that is
filthy or unclean be filthy still; Rev. xxii. 11. Neither is
there any notion of sin whereby God would convey an ap-
prehension 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 disco-
very of the nature of holiness, we may yet observe these three
(
CONSISTS, WITH ITS PURIFICATION". 511
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 un-
holiness. Where, therefore, it is absolute and purified in no
measure or degree, there is no work of sanctification, no ho-
liness 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 sensi-
ble 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 purifica-
tion 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 unclean-
ness 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 our-
512 THE DEFILEMENT OF SIN, WHEREIN IT
selves to do, is to make the cross and grace of Jesus Christ
of none effect. Our duty is our duty, constituted unalterably
by the law of God, whether we have power to perform it or
no, seeing we had so at our first obligation by and unto the
law, which God is not obliged to bend unto a conformity to
our warpings, nor to suit unto our sinful weaknesses. What-
ever, therefore, God worketh in us in a way of grace, he pre-
scribeth 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 our-
selves 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 cleans-
ing 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 pro-
bable means of cleansing, and the most effectual in our judg-
ment, however multiplied, shall fail in this case. Some speak
much of * washing away their sins by the tears of repent-
ance.' 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 unclean-
ness 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, Heb. x. 2. 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 ordi-
CONSISTS, WITH ITS PURIFICATION. 513
nances or institutions. And therefore God, as it were, re-
jecting 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 reme-
dy 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 them-
selves 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 were baptized by Philip the Evan-
gelist, 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 pollu-
tions 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 re-
quired thereunto ; Tit. iii. 5. But having thus shifted them-
selves of the filth of original sin as easily as a man may put
VOL. II. 2 L
514 THE DEFILEMENT OF SIN, WHEREIN IT
offhis 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 won-
derful virtue to this end and purpose. And I do acknow-
ledge that the one art of confession is really the greatest in-
vention 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 peo-
ple, 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 depo-
sit 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 en-
deavours 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 satisfac-
tion in their own minds. They cannot but find by experi-
ence 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, trrey betake themselves to their sheet-an-
chor 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 purga-
tory is a groundless fable, an invention set up in competi-
tion with, and opposition unto, the sanctification of the Spi-
rit and cleansing virtue of the blood of Christ, as a matter
of unspeakable more profit and secular advantage unto those
(
CONSISTS, WITH ITS PURIFICATION. 515
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 impressions on them
who retain the notion of a difference between good and
evil. But this side-wind, that at once pretends to relieve
men from the filth of sin, and keeps them from the only
ways and means whereby it may cleansed, insensibly leads
them into a quiet pursuit of their lusts under an expecta-
tion 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.
2l2
THE FILTH OF SIN PURGED
BY THE
SPIRIT AND BLOOD OF CHRIST.
CHAP. V.
Purification of the filth of sin, the first part of sanctification, how it is ef-
fected. 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 con-
sideration. Union with Christ how consistent with the remainders of sin.
From all that, differences between evangelical holiness and the old nature
asserted.
The purging of the souls of them that believe from the defile-
ments 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.
1. That we are purged and purified from sin by the Spirit
of God communicated unto us, hath been before in general
confirmed by many testimonies of the Holy Scriptures.
And we may gather also, from what hath been spoken,
wherein this work of his doth consist. For, (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
THE FILTH OF SIN PURG'ED. 517
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 spiri-
tual and heavenly, who is not ashamed of, who doth not ab-
hor, 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 sanctifi-
cation. Who is there that can recount the unsteadiness of
his mind in holy meditation, his low and unbecoming con-
ceptions of God's excellencies, his proneness to foolish ima-
ginations and vanities that profit not, his aversation to spi-
rituality in duty and fixedness in communion with God, his
proneness to things sensual and evil, all arising from the
spiritual irregularity of our natural faculties, but if ever he
had any due apprehensions of divine purity and holiness,
that is not sensible of his own vileness and baseness, and is
not oft-times deeply affected with shame thereon ? Now
this whole evil frame is cured by the effectual working of
the Holy Ghost in the rectifying and renovation of our na-
tures. 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 re-
peated. 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
518 THE FILTH OF SIN PURGED
be cleansed from our sins, that which is so frequently pro-
mised that we shall be, and so frequently prescribed as our
duty to be, and without which we neither have nor can have
any thing of true holiness in us, we must labour after and
endeavour to grow in this renovation of our natures by the
Holy Ghost. The more we have of saving light in our
minds, of heavenly love in our wills and affections, of a con-
stant 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 principle
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 had contracted before this work upon it,
or those which it may and doth unavoidably afterward fall
into ; for as there is no man doth good and sinneth not, so
there is none who is not more or less defiled with sin, whilst
they are in the body here in this world. The apostle an-
s were th 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.'
2. It is, therefore, the blood of Christ, in the second place,
which is the meritorious procuring, and so the effective, cause
that immediately purgeth us from our sins, by an especial ap-
BY THE BLOOD AND SPIRIT OF CHRIST. 519
plication 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 it 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 consciences from dead works, that we
may serve the living God ;' Heb. ix. 14. * He gave himself
for his church that he might wash and cleanse it;' Eph. v.
26. 'To purify to himself a peculiar people ;' Tit. ii. 14.
Besides, whatever is spoken in the whole Scripture concern-
ing purifying the unclean, the leprous, the defiled, by sacri-
fices or other instruments of the Old Testament, it is all in-
structive 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 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, nor are able to disprove), that the Holy Spirit of God
which leadeth believers into all truth, and enableth them to
pray according to the mind and will of God, doth guide them
in and by the working and experience of faith, to pray for
those things, the depths of whose mysteries they cannot
comprehend. And he who well studieth the things which
he is taught of the Spirit to ask of God, will find a door
opened into much spiritual wisdom and knowledge. For
(let the world rage on) in those prayers which believers are
taught, and enabled unto by the Holy Ghost helping of them
as a Spirit of supplication, there are two things inexpres-
sible. (1.) The inward labouring and spiritual working of
520 THE FILTH OF SIN PURGED
the sanctified heart and affections towards God, wherein
consist those ' sighs and groans 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, ver. 27. ' And he who searcheth the hearts know-
eth rt to (ppuvrifia tov irvevfiarog, what is the meaning of the
Spirit/ what it favours and inclines unto. It is not any dis-
tinct or separate acting of the Spirit by himself that is in-
tended, but what and how he works in the hearts of believ-
ers 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, inclina-
tion, and acting of the inward man in prayer, from the power
of the Spirit, which they themselves in whom they are
wrought do not fathom nor reach the depth of. This he
doth in the subject of prayer, the hearts and minds of be-
lievers, the effects of his operation in them are inexpressible.
(2.) As to the object of prayer, or things prayed for, he doth
in and by the word so represent and exhibit the truth, reality,
subsistence, power, and efficacy, of spiritual mysterious
things, unto the faith and affections of believers, that they
have a real and experimental 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 oft-times see men low and weak in their notional appre-
hension 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 ex-
ercise themselves. So is it with them in this matter of the ac-
tual 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, is 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
BY THE SPIRIT AND BLOOD OF CHRIST. 521
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 ;
Lev. xvi. 14. This our apostle fully expresseth in a great
and signal instance; Heb. ix. 19 — 22. 'For when Moses
had spoken every precept to all the people according to the
law, he took the blood of calves and of goats, with water,
and scarlet-wool, and hyssop, and sprinkled both the book
and all the people, saying, This is the blood of the testament
which he 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
atonement for sin, and procure eternal redemption. (2.) As
it is sprinkled by the same Spirit on the consciences of be-
lievers to purge them from dead works; as ver. 12 — 14.
And hence it is called, with respect unto our sanctification,
the ' blood of sprinkling;' Heb. xii. 24. For we have 'the
sanctification of the Spirit unto obedience through the
sprinkling of the blood of Jesus ;' 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 effi-
cacy 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; Lev. xvii. 11. Blood
was appointed to make atonement as the life or animal spi-
rits were in it. 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 way of approach
which we have to God thereby, is said to be Zuaa teal -rrpoa-
(paroQ, Heb. x. 20. always living, and yet always as newly
slain. Every one, therefore, who at any time hath an espe-
cial 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 de-
clares that whatever was done legally, carnally, or typically,
by any of the sacrifices of old at any time, as to the expiation
522 THE FILTH OF SIN PURGED
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 He-
brews. And they Had various sorts of sacrifices, wherein
to this end the blood of them was sprinkled, they being pro-
pitiatory in their offering. As, (1.) there was the TD/1 or con-
tinual burnt-offering of a lamb or kid, for the whole congre-
gation, 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, de-
noting 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 sa-
crifice at the feast of expiation, when by the sacrifice of the
sin-offering and the scape-goat, the whole congregation wejre
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. i. 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 doublings of the daily sacrifice on the sabbath. By
it are we purged from all our sins whatever, great or small,
as was typified in the great sacrifice on the day of expiation.
And unto him have we continual recourse upon all occasions
of our spiritual defilements whatever. So was his blood, as
(
BY THE SPIRIT AND BLOOD OF CHRIST. 523
to its purifying virtue, to answer and accomplish all legal in-
stitutions. Especially it doth so that of the ' ashes of the
red heifer;' Numb. xix. which was a standing ordinance
whereby every one who was any way defiled might immedi-
ately be cleansed : and he who would not make application
thereunto, was to be cut off from the people; ver. 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 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 doth the blood of Christ thus cleanse
us from our sins, or what it is that is done thereby. (2.) How
we come to be made partakers of the benefit thereof, or come
to be interested therein.
As to the first, it must be observed, what hath been de-
clared before, that the uncleanness we treat of is not physical
or corporeal, but moral and spiritual only. It is the incon-
formity 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. Psal. 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 and 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 de-
clare his work in our sanctification, I shall at once declare
both his work and our duty in the following instances.
[1.] It is he who discovereth unto us, and spiritually
convinceth us of, the pollution of sin, and of our defilements
thereby. Something indeed of this kind will be wrought by
524 THE FILTH OF SIN PURGED
the power of natural conscience awakened and excited by or-
dinary 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 convic-
tion of sin which is from him alone ; John xvi. 8. I mean,
that self-abhorrency, shame, and confusion of face, with re-
spect 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 would he not heal you, nor cure you of your
wound;' Hos. v. 13. When men begin to discern their de-
filements they are apt to think of many ways for their purg-
ing. 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
shews it unto us, and leads us unto it. This is an eminent
part of his office and work. The principal end of his send-
<
BY THE SPIRIT AND BLOOD OF CHRIST. 525
ing, 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 shewing such things unto us ; John xvi. 14. And without
his discovery we can know nothing of Christ, nor of the
things of Christ; for he is not sent in vain to shew us the
things that we can see of 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 con-
tracted by his great sins, addresseth himself unto God with
that prayer, ' Purge me with hyssop, and I shall be clean ;
wash me, and I shall be whiter than snow ;' Psal. li. 7. He
alludeth unto the purging of the leprous person, the ordi-
nance whereof is instituted, Lev. xiv. 5 — 7. or that more
general institution for the purification of all legal unclean-
ness, by the water of separation made of the ashes of the
red heifer ; Numb. xix. 4—6. which our apostle hath respect
526 THE FILTH OF SIN PURGED
unto, Heb. ix. 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; ver. 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 sin, 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 me, ' and be saved ;' Isa. xlv. 22. which re-
spects the whole work of our salvation, and all the means
thereof. Our way of coming unto our interest therein is by
looking to him, namely, as he is proposed unto us in the
promise of the gospel. For ' as the serpent was lifted up by
Moses in the wilderness,' so was he in his sacrifice on the
cross lifted up ; 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. 2ndly. 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 ;
BY THE SPIRIT AND BLOOD OF CHRIST. 527
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 this conclusion
unto that purpose is so evident, that he encourageth us
thereon to draw nigh in the full assurance of faith ; Heb. x.
22. 3rdly. Faith worketh herein by fervent prayer, as it doth
in its whole address unto God, with respect unto his pro-
mises; 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 faith-
fulness 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 cleans-
ing-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 applica-
tion 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 need-
ful 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 re-
528 THE FILTH OF SIN PURGED
nounce the mystery of the gospel, and all the proper efficacy
of the blood of Christ.
3. Faith is the instrumental cause of our purification.
'Purifying their hearts by faith ;' Acts xv. 9. The two un-
failing 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 Spi-
rit ;' 1 Pet. i. 20. That is, by believing, which is our origi-
nal 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 in-
strumen tally cleansed. And we are purified by faith. Be-
cause, (1 .) faith itself is the principal grace whereby our na-
ture is restored unto the image of God, and so freed from
our original defilement; Col. iii. 10. John xvii. 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 constant-
ly adhere and cleave unto Christ ; Deut. iv. 4. Josh, xxiii. 8.
Acts xi. 10- 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 defile-
ments 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 pro-
posed 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 our minds
and consciences from the relicts of dead works. And these
BY THE SPIRIT AND BLOOD OF CHRIST. 529
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 singu-
lar 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 at-
tain without being purified from sin; 1 John iii. 1. Now
these motives which are the springs of our duty in this mat-
ter, are received and made efficacious by faith only.
4. Purging from sin is likewise in the Scripture ascribed
unto afflictions of all sorts. Hence they are called ' God's fur-
nace,' 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 called fire that trieth the ways and works of men,
consuming their hay and stubble, and purifying their gold
and silver; 1 Cor. iii. 13. And this they do through an ef-
ficacy unto the ends communicated unto them, in the design
and by the Spirit of God. For by and in the cross of Christ,
they were cut off from the curse of the first covenant, where-
unto 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 me-
dicinal. And as the Lord Christ being the head of the cove-
nant, all the afflictions and persecutions that befall his mem-
bers 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 pu-
rity and holiness. And they work towards this blessed end
of purifying the soul several ways. For,(l.) they have in them
some tokens 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 afflic-
tions 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, Psal. lxxxi. 30 —
32. Lament, iii. 33, 34. 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 them-
VOL. II. 2 M
530 THE FILTH OF SIN PURGED
selves 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 in sin is the highest degree of our pol-
lution ; 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 so-
licited 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 wither all the flowerings of this world in the
minds of men, by discovering their emptiness, vanity, and in-
sufficiency to give relief. This intercepts the disorderly
intercourse which is apt to be between them and our affec-
tions, whereby our minds are polluted. For there is a pollu-
tion attending the least inordinate actings of our minds 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 al-
ways. (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 defile-
ments, do act themselves. They curb those vigorous and
brisk affections which were always ready pressed for the ser-
vice of lust, and which sometimes carry the soul into the
pursuit of sin, like the horse into the battle, with madness
and fury. They 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 in-
clinations. 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 ap-
pearance 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 de-
livered from the pollutions of sin, and made partakers of
BY THE SPIRIT AND BLOOD OF CHRIST. 531
God's, holiness ; 2 Cor. iv. 16, 17. (4.) God doth by them
excite, stir up, and draw forth all the graces of the Spirit, into
a constant, diligent, and vigorous exercise, and therein the
work of cleansing the soul from the pollution of sin is carried
on. A time of affliction is the especial season for the pe-
culiar exercise of all grace. For the soul can then no other-
wise 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 ex-
ercise of grace, that it may in any measure be able to sup-
port 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 mi-
serable ; 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 neg-
lected 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 en-
thusiastical. Yet is there no other reason why it should be
so, but only because it is taken from the Scripture. Nei-
ther doth that so much insist on any consideration of sin
and sanctification, as this of the pollution of the one, and
the purifying of it by the other. And to whom the wisdom
and words of the Holy Ghost are displeasing, we cannot in
these things give any satisfaction. And yet I could easily
demonstrate, that they were well known to the ancient wri-
ters of the church, and for the substance of them were dis-
cerned and discussed by the schoolmen in their manner.
But where men hate the practice of holiness, it is to no pur-
pose 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
2 M 2
532 THE FILTH OF SIN PURGED
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 un-
clean. 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 all the
pledges of God's gracious presence ; Numb. v. 2. It is so vir-
tually 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 judgment to be made thereon, was only to
declare the certainty of the judgment of God, that no un-
clean 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, 17. What-
ever 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 hor-
rid 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
BY THE SPIRIT AND BLOOD OF CHRIST. 533
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, du-
ties, profession, conversation ; or natural, of body, wealth,
apparel, gold, and silver ; there is no remedy, you must pe-
rish 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 accord-
ing to the will of God ; in answer hereunto, I shall endea-
vour to direct defiled sinners by sundry steps and degrees
in the way unto the cleansing fountain. There is a 'foun-
tain set open for sin and 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, be-
cause they cannot find the way ; they know not how to go
to the cleansing fountain. I shall, therefore, direct them
from first to last, according to the best skill I have.
1. Labour after an acquaintance with it, to know it in its
nature and effects. Although the Scripture so abounds in
the assertion and declaration of it as we have shewed, and
believers find a 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 imagina-
tions in their hearts, and influencing their affections unto the
lewdness of depraved concupiscence ? Who meditates upon
534 THE FILTH OF SIN PURGED
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 enj oy 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 unacquainted-
ness 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 al-
• though 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 condi-
tion 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 s'aid of that nature which is common unto all, is said
of every one who is partaker of it. Every one is • gone
aside, every one is become altogether filthy,' or stinking ;
Psal. 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
giving some assent to what is spoken, without an examina-
tion 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
(
BY THE SPIRIT AND BLOOD OF CHRIST. 535
will be ready to say with the leprous man, ' Unclean, un-
clean.' 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 de-
ceitful 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 be-
fore 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 re-
ceived 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 ge-
neral, that our nature was disordered, and complained there-
of ; but as the principal reason of their complaints was, be-
cause it would not throughout serve the ends of their am-
bition, 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, with-
out which they know nothing of themselves unto any pur-
pose, 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 pollu-
tion of sin, must endeavour to be affected with it, suitably to
the discovery which they have made of it. And as the pro-
per 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 Scrip-
tures, can be ignorant how frequently God calls on men to
536 THE FILTH OF SIN PURGED
be ashamed and confounded in themselves for the pollu-
tions and uncleannesses of their sin. So is it expressed in
answer unto what he requires. ' O my God, I am ashamed,
and blush to lift up my face to thee my God, because of our
iniquities ;' Ezra 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, imme-
diately after his fall. And such is that which God so fre-
quently calls open and profligate sinners unto; a shame ac-
companied with dread and terror, and from which the sin-
ner 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 vile-
ness 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 increas-
eth those which tend to genuine self-abasement and abhor-
rency. And this God still requires to abide in us, as that
which tends to the advancement of his grace in our hearts.
This is fully expressed by the prophet ; Ezek. xvi. 60 — 63.
' I will remember my covenant with thee in the days of thy
youth, and I will establish unto thee an everlasting cove-
nant; 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 towards 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 his 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 consi-
deration of their filth and vileness. But it is shame, in the
first sense, that I here intend, as antecedent unto the first
t
BY THE SPIRIT AND BLOOD OF CHRIST. 537
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 de-
grees. 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 pre-
serve themselves from the known guilt of such sins as are pu-
nishable 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 a boldness and confidence in their condition,
as that which is well and pure enough. ' There is a genera-
tion that is jjure 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 defilement. Such a generation were the Phari-
sees 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 peo-
538 THE FILTH OF SIN PURGED
pie 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 con-
fusion 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 de-
gree 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. 5 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 im-
pudence 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 pol-
lution, nor have the least touch of shame with respect there-
unto? 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 find-
ing out. According unto men's convictions of the defile-
ments of sin, so have and always will their endeavours be
after purification ; Hos. v. 10. And, indeed, it is the duty
of believers to purify themselves more and more in the exer-
cise of all purifying graces, and the use of all means ap-
pointed of God for that purpose; 2 Cor. vii. 1. And their
neglect thereof is the highest disadvantage ; Psal. xxxviii. 5.
t
BY THE SPIRIT AND BLOOD OF CHRIST. 539
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 them-
selves 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 at-
tain unto, shall do this work for them. And every especial
defiling act, or every renewed sense of it, shall have an es-
pecial 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 re-
pentance, or mere legal convictions, being trusted unto, will
infallibly keep the soul from coming up unto that evange-
lical repentance which alone God accepts. And mere refor-
mation of life rested in, proves opposite to endeavours for
the renovation of our natures. But let these duties be per-
formed, 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 them-
selves 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 nleans of cleansing
which God hath appointed, and which he makes effectual.
540 THE FILTH OF SIN PURGED
One great end of the revelation of the will of God from the
foundation of the world of his institutions and ordinances
of worship, was to direct the souls and consciences of men
in and unto the way of their cleansing, which as it argues
his infinite love and care, so the great importance by the
matter 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 supply-
ing them with innumerable ways of purifications suited to
the imaginations of their dark unbelieving and superstitious
minds. And in like manner when he designed to draw men
off from Christ and the gospel under the papacy, he did it
principally by the suggestion of such present and future
purgatories of sin as might comply with their lusts and ig-
norance ; of so great importance is it, therefore, to be ac-
quainted with the only true real way and means hereof.
And there are two considerations that are suited to excite
the diligence of sinners in this 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 the legal institutions of
old will see what weight God lays hereon. No sacrifice had
any respect unto sin, but there was somewhat o peculiar in it
that was for its cleansing. And there were sundry ceremo-
nious 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 pre-
cious, there are none more eminent than those which con-
cern 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 fre-
quently 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 pre-
fer the guidance of carnal reason and vain traditions before
these heavenly directions, shall live in their ignorance and
BY THE SPIRIT AND BLOOD OF CHRIST. 541
die in, their sins. (2.) The difficulty of attaining an acquaint-
ance 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 nor received, that we
can no otherwise be cleansed from our sins but by the
sprinkling of that blood which was shed so long ago. Yet
this and no other way doth the Scripture propose unto us :
to fancy that there is any cleansing from sin but by the
blood of Christ, is to overthrow the gospel. The doctrine
hereof are persons, therefore, obliged to inquire after and
come to the knowledge of, that being satisfied with its
truth, and that this is the only way of cleansing sin, ap-
pointed 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 puri-
fying virtue and efficacy of the blood of Christ? Am. 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), be-
fore 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, be-
nefit, and advantage, of the promises, depends absolutely on
our mixing them with faith, as the apostle declares ; Heb.
iv. 1. Where they are mixed with faith, there they profit
us, there we really receive the thing promised. Where they
are not so mixed they are of no use, but to aggravate our
sins and unbelief. I know that by some men the whole na-
ture and work of faith is derided. They say it is nothing
but a strong fixing of the imagination upon what is said.
542 THE FILTH OF SIN PURGED
However, we know that if a man promise us any thing seri-
ously 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 pre-
cious promises, and that under several confirmations, espe-
cially 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 blasphe-
mous 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 pre-
cious 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 pro-
mised unto us shall be accomplished, which is the means, by
God's appointment, whereby we shall be really made par-
takers of them. Such was the faith of Abraham, so cele-
brated 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 prac-
tice 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 opposi-
i
BY THE SPIRIT AND BLOOD OF CHRIST. 543
tions, 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 ac-
count, all which belong unto the faith mentioned, neither is
it nor can it be acted in a due manner without them; and
when you understand these things, you will not think it so
strange that God should appoint this way of believing only
as the means to interest us in the purifying virtue of the
blood of Christ. (2.) Hereby are we, as hath been shewn,
united unto Christ, from whom alone is our cleansing; he that
declares another way must make another gospel.
6. Faith, in this case, will act 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 puri-
fication, how earnest is he in his supplications, that God
would again 'purge and cleanse him;' Psal. 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 you,
but ye are washed, but ye are sanctified, but ye are justified,
in the name the Lord Jesus, and by the Spirit of our God ;'
1 Cor. vi. 9. Such as are freed from the general pollution
of nature, by the ' washing of regeneration and the renewing
of the Holy Ghost;' Tit. iii. 5. Those, 1 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
544 THE FILTH OF SIN PURGED
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 hu-
mility, and hideth pride from them. For what should crea-
tures 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 edu-
cation. But this is esteemed a vile thing amongst men ; and
it is but one potsherd of the earth boasting itself against
another. But when believers shall consider, what was their
vile and polluted estate, with respect unto God, when first
he had regard unto them, it will cause them to walk humbly
in a deep 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 sove-
reign mercy that I am now in this state and condition of
plenty and peace? Deut. xvi. 4, 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 hum-
bling self-abasing considerations, here he fixeth the head of
them ; Psah li. 5. ' Behold I was shapen in iniquity, and in
sin did my mother conceive me.' His original natural de-
filement was that which in the first place influenced him into
self-abasement. So our apostle frequently calls the saints
to a remembrance of their former condition before they were
purged ; Eph. ii. 11 — 13. 1 Cor. vi. 8, 9. and therewith are
the minds of all true believers greatly affected and greatly
humbled. When they consider what was their natural state
and condition, universally leprous and polluted, with what
remainders of it do still abide, it casts them on the earth, and
causeth them to lay their mouths in the dust. Hence pro-
ceed their great and deep humiliations of themselves, and
confessions of their own vileness in their prayers and sup-
BY THE SPIRIT AND BLOOD OF CHRIST. 545
V
plications. 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 under-
stand 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 charg-
eth his angels with folly, what shall we say ? What lowliness
becomes them 'who dwell in houses of clay, whose founda-
tion 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 acknowledgment, though nine
of them failed therein ; Luke xvii. 17. And when of old any
one was cleansed from a carnal defilement, there was an of-
fering 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 ascrip-
tions of glory, honour, and praise to Jesus Christ. ' To him,'
say they, * who loved us, and washed us from our sins in his
own blood, to him be glory and dominion for ever and ever ;*
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 ef-
fected 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
VOL. II. 2 N
546 THE FILTH OF SIN PURGED
them to eternity. For the fire of hell will never purge the
defilements of sin, much less will the fictitious fire of purga-
tory 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 unto us. And because this valuation and admira-
tion 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 stop-
ping 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.) Acknow-
ledgment in a way of actual praise.
Again, We have declared not only that there is in our na-
tural 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 at-
tending 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 mo-
tions 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 re-
presentations of the danger and punishment of sin : and
these are an allowable motive to believers themselves to ab-
stain from it in all known instances. The consideration of
the terror of the Lord, the use of the threatenings both of the
law and gospel, declare this to be our duty. Neither let any
BY THE SPIRIT AND BLOOD OF CHRIST. 547
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 in-
cline 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 of due reverence unto God and his word. But this is
the most genuinely gracious fear of sin, when we dread the
defilement of it, and that contrariety which is in it to the
holiness of God. This is a natural fruit of faith, and love.
And this consideration should 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 concern-
ment of the sanctifying Spirit, of the blood of Christ, will
continually abide in our minds, which are all efficaciously pre-
servative 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 to all ; 1 Cor. iii. 16, 17. iv.
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 inter-
pose, partly arising from the abuse of grace, partly from car-
nal hopes and foolish resolutions for after-times, as will set
it at liberty from that watchful diligence in universal obedi-
ence 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 in-
fluenced 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 ivalk humbly before the Lord all our
days. Notwithstanding our utmost watchfulness and dili-
gence against sin, there is yet ' no man that liveth and sin-
neth not.' Those who pretend unto a perfection here, as they
2 n 2
548 THE FILTH OF SIN PURGED
manifest themselves to be utterly ignorant of God and them-
selves, and despise the blood of Christ, so for the most part
they are left visibly and in the sight of men to confute their
own pride and folly. But to what purpose is it to hide our-
selves from ourselves, when we have to do with God ? God
knows and our own souls know, that more or less we are de-
filed 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 lust that are in
the flesh, the irregular actings of affections, in their inordi-
nate risings up to their objects, the folly of the imagina-
tions 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 humili-
ations 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.'
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 aversationfrom 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,
i
BY THE SPIRIT AND BLOOD OF CHRIST. 549
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, accord-
ing as it is more or less mortified by grace, and the appli-
cation of the virtue of the death of Christ unto our souls.
And according to its strength and power, so it abounds in
brino-ing; forth the defiled acts of sin. Whilst this retains
any considerable power in us, it is to no purpose to set our-
selves 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 mul-
tiplying our defilements, if we would continually be per-
fecting 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 after-
ward be declared.
4. Hence also is manifest the necessity we have of con-
tinual 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 consicences 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, upon all that we have dis-
coursed upon this subject concerning the defilement of sin,
how, if it be so, believers can be united unto Jesus Christ, or
550 THE FILTH OF SIN PURGED
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 fellow-
ship between righteousness and unrighteousness, no com-
munion of light and darkness, and what can there be between
Christ and those that are defiled with sin? And because he
is ' holy, harmless, and undefiled,' he is said to be ' separate
from sinners.'
Many things mast 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 re-
spect 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. What-
ever profession they may make of his name, whatever ex-
pectations 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 or nature, antecedent unto
our union with Christ, for indeed it is an effect thereof. But
it is such an effect as immediately and inseparably accom-
panieth 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 de-
fied 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 ori-
ginal cleansing by the Spirit of regeneration and holiness,
whereby any one is meet for union and communion with
BY THE SPIRIT AND BLOOD OF CHRIST. 551
Christ, however he may be affected with our partial pollu-
tions, he is not defiled by them ; he is able ovfnraSriGai, com-
pati, condolere, he suffers with us in his compassion; but
he is not liable avfifxoXvvBtrdai, 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 it, that he might sanctify and cleanse
it with the washing of water, by the word, that he may pre-
sent it unto himself a glorious church, not having spot or
wrinkle, or any such thing ; but that it should be holy and
without blemish ; Eph. v. 26, 27. This he aims at ; and this
he will, in his own way, and in his own time, perfectly ac-
complish. 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 sancti-
fied, though it is that we should be truly sanctified. Com-
plete sanctification is a necessary effect of union in its pro-
per time and season. See John xv. 1 — 5.
4. Where the work of sanctification and spiritual cleans-
ing 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 mea-
sure. For although there may be defilements adhering unto
their actions, yet their persons are sanctified. jSo that no
unholy person hath any communion with Christ, no mem-
ber 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 here-
by 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
552 THE FILTH OF SIN PURGED
them, and consequently are opposite unto this union, he
daily vvorketh 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 dwellethin 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 de-
filement 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 le-
gally 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 his 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 man-
ner in things spiritual and evangelical. There are many sins
whereby believers are defiled. But there is a way of cleans-
ing still open unto them. And it is not merely the incidence
of a defilement, but the neglect of purification that is incon-
sistent with their state and interest in Christ. The rule of
communion with God, and consequently of union with Christ
in its exercise, is expressed by David, Psal. xix. 12, 13.
' Who can understand his errors, cleanse thou me from se-
cret 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 transgres-
sion.' The design of the Psalmist is to be preserved in such
a state and condition, as wherein he may be upright before
God. To be upright before God is that which God requireth
of us in the covenant, that we may be accepted with him,
and enjoy the promises thereof; Gen. xvii. 1. He that is
so, will be freed from that great transgression, or that abun-
BY THE SPIRIT AND BLOOD OF CHRIST. 553
dance of sin which is inconsistent with the covenant, love,
and favour of God. And hereunto three things are requir-
ed : (1.) A constant humble acknowledgment of sin ; ' Who
can understand his errors?' (2.) Daily cleansing from those
defilements which the least and most secret sins are accom-
panied withal. ' Cleanse thou me from secret sins ;* and, (3.)
A preservation from presumptuous sins, or wilful sins com-
mitted with a high hand. Where these things are, there a
man is upright, and hath the covenant-ground of his com-
munion with God. And whilst believers are preserved with-
in 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, there-
fore, reject and despise those that are tempted, that labour
and suffer under their temptations? It is quite otherwise, so
that on the account of his own present state his compassions
do exceedingly abound towards all his that are tempted. It
is no otherwise with him as to their sins and defilements.
These he himself was absolutely freed from in all his temp-
tations 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 to-
wards 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 suffi-
ciently evidenced a comprehensive difference between a
spiritual life unto God by evangelical holiness, and a life of mo-
ral virtue though pretended unto God also. Unto the first,
the original and continual purification of our nature and per-
sons by the Spirit of God and blood of Christ is indispensa-
bly required. Where this work is not, there neither is nor
can be anything of that holiness, which the gospel prescribes,
and which we inquire after. Unless the purification and
554 THE FILTH OF SIN PURGED, &C.
cleansing of sin belongs necessarily unto the holiness of the
new covenant, all that God hath taught us concerning it in
the Old Testament and the New, by his institution of legal
purifying ordinances, by his promises to wash, 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 instructions and directions of us to make
use of those means of our cleansing, by his declarations
that believers are so washed and cleansed from all their de-
filements of their sins, are things fanatical, enthusiastic no-
tions, and unintelligible dreams. Until men can rise up to
a confidence enabling them to own such horrible blasphe-
mies, 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, as it is most certain, the
most improved moralists that are only so, whether in notion
or practice, have no regard unto them ; then is their life of
moral virtue (were it as real in them as it is with notorious
vanity pretended), cast out from all consideration in a seri-
ous disquisition after evangelical holiness. And what hath
been spoken may suffice to give us some light into the na-
ture 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.
END OF VOL. II.
Printed by J. F. Dove, St. John's Square.
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