Full text of "The works of John Owen"

S^hcolorjical Seminary,

PlUKCJCrOS. K. J.
D"ivision

So. < Yisi .

\". SliiJf. Section V 7*

Tin- .lolin >I. hnhs nonatioii.

THE

WORKS

JOHN OWEN. D.D.

EDITED

BY THOMAS RUSSELL, M.A.

MEMOIRS OF HIS LIFE AND WRITINGS,
BY WILLIAM ORME.

VOL. IV.

CONTAINING

A DISCOURSE OF THE WORK OF THE HOLY SPIRIT IN PRAYER;

TWO DISCOURSES CONCERNING THE HOLY SPIRIT AND HIS WORK;

OF THE DIVINE ORIGINAL OF THE SCRIPTURES;

OF THE INTEGRITY AND PURITY OF THE HEBREW AND

GREEK TEXT OF THE SCRIPTURES; AND

PRO SACRIS SCRIPTURIS ADVERSUS HUJUS TEMPORIS FANATICOS.

LONDON:

PRINTED FOR RICHARD BAYNES, 28, PATERNOSTER ROW:

And sold by J. Parker, Oxford; Deighton and Sons, Cambridge; D.Brown,
Waugb and Innes, and H. S. Bajnes and Co. Edinburgh ; Chalmers and
Collins, and M. Ogle, Glasgow ; M. Keene, and R. M. Tims, Dublin.

1826.

CONTJENTS

THE FOURTH VOLUME.

A DISCOURSE OF THE WORK OF THE HOLY SPIRIT
IN PRAYER.

Preface to tbe Reader 3

CHAP. I.
The use of prayer, and the work of the Holy Spirit therein 31

CHAP. II.
Zech. xii. 10. opened and vindicated • 35

CHAP. III.
Gal. iv. 6. opened and vindicated 48

CHAP. IV.

The nature of prayer. Rom. viii. 26. opened and vindicated 55

CHAP. V.

The work of the Holy Spirit as to the matter of prayer 62

CHAP. VI.
The due manner of prayer, wherein it doth consist 75

CHAP. VII.

The nature of prayer in general, with respect unto forms of prayer and vocal
prayer. Eph. vi. 18. opened and vindicated 87

CHAP. VIII.

The duty of external prayer, by virtue of a spiritual gift, explained and vindi-
cated 92

CHAP. IX.

Duties inferred from the preceding discourse 10'

!▼ CONTENTS.

Page
CHAP. X.

Of mental prayer as pretended uuto by some in the church of Rome 125

CHAP. XI.
Prescribed forms of prayer examined 138

TWO DISCOURSES CONCERNING THE HOLY SPIRIT AND HIS WORK.
The Preface 155

A DISCOURSE ON THE HOLV SPiniT AS A COMFOnTEn.

CHAP. I.

The Holy Ghost the Comforter of the church by way of office. How he is the
church's Advocate. John xiv. 16- 1 John ii. 1,2. Johnxvi.8 — 11. opened' 1,59

CHAP. II.

General adjuncts or properties of the office of a Comforter as exercised by tlie
Holy Spirit 175

CHAP. III.

Unto whom the Holy Spirit is promised and given as a Comforter; or the object
of his acting in this office •■ 189

CHAP. IV.
Inhabitation of the Spirit, the first thing promised 19-i

CHAP. V.
Particular actings of the Sjiirit as a Comforter. How he is an unction. • • 202

CHAP. VI.
The Spirit a seal ; and how 214

CHAP. VII.
The Spirit an earnest ; and liow 223

The application of the foregoing discourse 230

A DISCOURSE OF SPIRITUAL GIFTS.

CHAP. I.
Spiritual gifts ; their names and signification 239

CHAP. II.
Differences between 3i)irituHl gifts and saving grace 245

CONTENTS. y

Page
CHAP. III.
Of gifts aud offices extraordinary : and first of offices 2G1

CHAP. IV.
Extraordinary spiritual gifts. 1 Cor. xii. 5 — 11 279

CHAP. V.

The original, duration, use, and end, of extraordinary spiritual gifts 305

CHAP. VI.

OF ORDINARY GIFTS OF THE SPIRIT.

The grant, institution, use, benefit, end, and continuance of the ministrj' 320

CHAP. VII.

Of spiritual gifts enabling the ministry to the exercise and discharge of their
trust and office 335

CHAP. VIII.

Of the gifts of the Spirit with respect unto doctrine, rule, and "worship ; how
attained and improved 347

OF THE DIVINE ORIGINAL, AUTHORITY, SELF-EVIDENCING
LIGHT, AND POWER OF THE SCRIPTURES.

The Epistle Dedicatory 365

CHAP. I.

The divine original of the Scripture, the sole foundation of its authority. The
original of the Old Testament ; Heb. i. 1. Several ways of immediate re-
velation. The peculiar manner of the revelation of the word. Considera-
tions thereon. Various expressions of that way ; ^2 Pet. i. 20, 21. The
written word, as written, preserved by the providence of God. Capellus's
opinion about various lections considered. The Scripture not 'Ma; iTriXva-iait.
The true meaning of that expression. How the word came of old, and how
it was received. Entirely from God to the least tittle. Of the Scriptures
of the New Testament, and their peculiar prerogative 389

CHAP. II.

The main question proposed to consideration. How wc may know assuredly
the Scripture to be the word of God. The Scripture to be received by di-
vine faith. The ground and foundation of that faith inquired after. The
answer in the general thesis of this discourse. The authority' of God that
foundation. The way whereby that authority is evidenced or made known.
What is meant by the authority of tlie Scriptures. Authority is in respect
of others. First general evidence given to the thesis laid down. The va-

▼' CONTENTS.

Page
nous ways of God's revealing himself and his mind. 1. By his works-
2. By the light of nature ; 3. By his word. Each of these eVince them-
selves to be from him. His word especially ^^^^q

CHAP. III.

Arguments of two sorts. Inartificial arguments, by way of testimony to the
truth. To whom these arguments are valid; Isa. viii. 20. 2 Tim. iii. 16. of

^toTTveve-ria. The to QbTov that accompanies the voice of God; Jer. iii. 26 29.

The rejection of a plea of S^eomivs-ria;, wherein it consists ; Luke xvi. 31.
Of n)iracles, their efficacy to beget faith, compared with the word ; 2 Pet.
i. 16. 19, 20

409

CHAP. IV.

Innate arguments in the Scripture, of its divine original and autliority. These
the formal reason of our believing. Its self-evidencing efficacy. All light
manifests itself. The Scripture, light. What kind of liglit it is. Spiritual
light evidential. The ground of men's not discerning this liglit. Consec-
taries from the premises laid down. What the self-evidencing light of the
Scripture peculiarly is. The proposition of the Scripture as an object of
faith IS from and by this light. Power, self-evidencing. The Scripture the
power of God. And powerful. How this power exerts itself. The whole
question resolved

416

CHAP. V.

Of the testimony of the Spirit. Traditions. Miracles 424

CHAP. VI.

Consequential considerations for the confirmation of the divine authority of the
Scripture , -^ ^^g

OF THE INTEGRITY AND PURITY OF THE HEBREW AND GREEK
TEXT OF THE SCRIPTURE,

CHAP. I.

The occasion of this discourse. The danger of supposing corruptions in the
originals of the Scripture. The great usefulness of the Biblia Polyolotta.
1 lu' grounds of the ensuing animadversions. The assertions proposed to be
vindicated, laid down. Their weight and importance. Sundry principles
in the Prolegomena prejudicial to the truth contended for, laid down. Those
principles formerly asserted by others. Reasons for the opposition made
to them

449

CHAP. II

Of the purity of the originals. The AiroVja^)* of the Scripture lost. That of
Moses, how, and how long preserved ; of the book found by Ililkiah. Of
the Alriypa-f.a of the New Testament. Of the first copies of tlie originals ;
the scribes of those copies not ^iCwnvaToi. What is ascribed to them. The

CONTENTS. Til

Page
great and incomparable care of the scribes of it. The whole word of God,
in every tittle of it, preserved entire in the copies of the original extant. Heads
of arguments to that purpose. What various lections are granted in the ori-
ginal of the Old and New Testament. Sundry considerations concerning
them, manifesting tliera to be of no importance. That the Jews have not
corrupted the text ; the most probable instances considered 4j6

CHAP. III.

Of various lections in the Greek copies of the New Testament 468

CHAP. IV.

General premises. Opinions prejudicial to the authority of the originals in the
Prolegomena, enumerated. The just consequences of those premises. Others
engaged in these opinions. Of Capellus. Of Origen, Zimenius, Arias Mon-
tanus's editions of the Bible 47-4

CHAP. V.

The original of the points proposed to consideration in particular. The im-
portance of the points to the right understanding of the Scripture ; the tes-
timony of Morinus, Junius, Johannes Isaac, Cevallerius, and others. The
use madeby the Papists of the opinion of the novelty of the points. The im-
portance of the points farther manifested. The extreme danger of making
the Hebrew punctuation arbitrary. That danger evinced by instance. No
relief against that danger, on the grounds of the opinion considered. The
authors of the Hebrew punctuation according to the Prolegomena ; who and
■what. Morinus's folly. The improbability of this pretence. The state of
the Jews, the supposed inventors of the points after the destruction of the
temple. Two attempts made by tliem to restore their religion. The former
under Barchochab, with its issue. The second under R. Judah, with its
issue. The rise and foundation of the Talmuds. The state of the Jews upon
and after the writing of the Talmuds. Their rancour against Christ. Who
the Tiberian Massorites were, that are the supposed authors of the Hebrew
punctuation: their description. That figment rejected. The late testimony
of Dr. Lightfoot to this purpose. The rise of the opinion of the novelty of
the points. Of Elias Levita. The value of his testimony in this case. Of
the validity of the testimony of the Jewish Rabbins. Some considerations
about the antiquity of the points ; the first from the nature of the punctuation
itself, in reference unto grammatical rules. From the Chaldee paraphrase, and
integrity of the Scripture as now pointed 477

CHAP. VI.

Arguments for the novelty of the Hebrew points, proposed to consideration.
The argument from the Samaritan letters considered and answered. Of the
copy of the law preserved in the synagogues without points. The testimony
of Elias Levita and Aben Ezra considered. Of the silence of the Mishna,
Talmud, and Gemara, about the points. Of the Keri and Chetliib. Of the
number of the points. Of the ancient translations, Greek, Chaldee, Syriac.
OfHierome. The new argument of Morinus in this canse. The conclusion
about the necessity of the points • • • 499

viii CONTENTS.

Page

CHAP. VII.

Of the 2'n3i 'ip Their nature and original. The difference is in the conso-
nants. Morinus's vain charge on Arias Montanus. The senses of both con-
sistent. Of the great congregation. The spring and rise of these various
readings. The judgment of tJie Prolegomena about them: their order twice
over in the appendix. The rise assigned to them considered. Of Capellus.his
opinion, and the danger of it 514

CHAP. VIII.

Of gathering various lections by the help of translations. The proper use and
benefit of translations. Their new pretended use. The slate of the origi-
nals on this new pretence. Of the remedy tendered to the relief of that state.
No copies of old differing in the least from those we now enjoy, from the tes-
timony of our Saviour. No testimony, new or old, to that purpose. Re-
quisites unto good translations. Of the translations in the Biblia Polyglotta.
Of the Arabic. Of the Syriac. Of the Samaritan Pentateuch. Of the
Chaldee paraphrase. Of the vulgar Latin. Of the Seventy. Of the trans-
lation of the New Testament. Of the Persian. Of the Ethiopian. The
value of these translations as to the work in hand. Of the supposition of
gross corruption in the originals. Of various lections out of Grotius. Of
the appendix in general f,20

PRO SACRIS SCniPTURIS ADVERSUS HUJUS TEMPORIS FANATICOS
EXERCITATIONES APOLOGEnC-E QUATUOR.

Ad lectorem admonitio. 541

EXERCIT. I.

An sacra Scriptura sit, ac vere dicatur verbum Dei ? • 543

EXERCIT. 11.
De Scripturarum interpretatione 555

EXERCIT. III.
De pcrfectione Scripturae 573

EXERCIT. IV.
De lumine interne 590

DISCOURSE

WORK OF THE HOLY SPIRIT

PRAYER

A BRIEF INQUIRY INTO THE NATURE AND USE OF MENiAL
PRAYER AND FORMS.

VOL. IV

PREFACE

THE READER.

It is altogether needless to premise any thing in this
place, concerning the necessity, benefit, and use, of
Prayer in general. All men will readily acknowledge,
that as without it there can be no religion at all, so the
life and exercise of all religion doth principally con-
sist therein. Wherefore, that way and profession in
religion, which gives the best directions for it, with
the most effectual motives unto it, and most aboundeth
in its observance, hath therein the advantage of all
others. Hence also it follows, that as all errors which
either pervert its nature, or countenance a neglect of a
due attendance unto it, are pernicious in religion ; so
diiferences in opinion, and disputes about any of its
vital concerns, cannot but be dangerous, and of evil
consequence. For on each hand, these pretend unto
an immediate regulation of Christian practice in a
matter of the highest importance unto the glory of
God, and the salvation of the souls of men. Whereas
therefore, there is nothing more requisite in our reli-
gion, than that true apprehensions of its nature and
use be preserved in the minds of men, the declaration
and defence of them, when they are opposed or unduly
traduced, is not only justifiable but necessary also.

This is the design of the ensuing Discourse. There
is in the Scripture a promise of the Holy Ghost lo be
given unto the church as a Spirit of grace and suppli-
cations. As such also, there are particular operations
ascribed unto him. Mention is likewise frequently
made of the aids and assistances which he affords unto

B 2

I'|{EFAC£ TO 'I1I£ READtU.

believers in and unto their prayers. Hence they are
said to ' pray always, with all prayer and supplications
in the Spirit.' Of the want of these aids and assist-
ances to enable them to pray according to the mind
of God, some do profess that they have experience, as
also of their efficacy unto that end when they are re-
ceived. Accordingly, these regulate themselves in this
whole duty, in the expectation or improvement of them.
And there are those who, being accommodated] with
other aids of another nature, to the same purpose,
wliicli they esteem sufficient for them, do look on the
former profession and plea of an ability to pray by the
aids and assistances of the Holy Spirit to be a mere
empty pretence.

And in the management of these different appre-
hensions, those at variance seem to be almost barba-
rians one to another, the one being not able to under-
stand what the other do vehemently affirm. For they
are determined in their minds, not merely by notions
of truth and falsehood, but by the experience which
they have of the things themselves ; a sense and un-
derstanding whereof they can by no means communi-
cate unto one another. For whereas spiritual experi-
ence of truth, is above all other demonstrations unto
them that do enjoy it ; so it cannot be made an argu-
ment for the enlightening and conviction of others.
Hence those who plead for prayer by virtue of supplies
of gifts and grace from the Holy Spirit, do admire that
the use or necessity of them herein should be contra-
dicted. Nor can they understand what they intend,
who seem to deny, that it is every man's duty in all his
circumstances, to pray as well as he can, and to make
use in his so doing of the assistance of the Spirit of
God. And by prayer they mean that, which the most
eminent and only proper signification of the word doth
denote, namely, that which is vocal. Some, on the

PREFACE TO THE READEr?. v

-otiier side, are so far from the understand ino- of these
things, or a conviction of their reality, that with the
Jiighest confidence they despise and reproach the pre-
tence of them. To ' pray in the Spirit' is used as a
notable expression of scorn ; the thing signified being
esteemed fond and contemptible.

Moreover, in such cases as this, men are apt to run
into excesses in things and ways, which they judoe ex-
pedient, either to countenance their own opinions, or
to depress and decry those of them from whom they
differ. And no instances can be given in this kind of
greater extravagances, than in that under consideration .
For hence it is, that some do ascribe the original of
free prayer amongst us, by the assistance of the Spirit
of God, unto an invention of the Jesuits ; which is no
doubt, to make them the authors of the Bible. And
others do avow that all forms of prayer used amontrst
us in public worship, are mere traductions from the
Roman breviaries and missal. But these thinps will
be afterward spoken unto. They are here mentioned
only to evince the use of a sedate inquiry into the truth
or the mind of God in this matter, which is the design
of the ensuing Discourse,

That which should principally guide us in the ma-
nagement of this inquiry, is, that it be done unto spi-
ritual advantage and edification, without strife or con-
tention. Now this cannot be without a diligent and
constant attendance unto the two sole rules of judg-
ment herein, namely. Scripture-revelation and the ex-
perience of them that do believe. For, although the
latter is to be regulated by the former ; yet where it is
so, it is a safe rule unto them in whom it is. And in
this case, as in water, face answereth unto face ; so do
Scripture-revelation and spiritual experience unto one
another. All other reasonings from customs, traditions,
and feigned consequences, are here of no use. The

VI PREFACE TO THE KEADEIf.

inquiries before us are concerning the nature of the
work of the Holy Spirit in the aids and assistances
which he gives unto believers in and unto their prayers,
according unto the mind of God, as also what are the
effects and fruits of that work of his, or what are the
spiritual abilities which are communicated unto them
thereby. Antecedently hereunto, it should be inquired,
Whether indeed there be any such thing or no, or whe-
ther they are only vainly pretended unto by some that
are deceived. But the determination hereof, depend-
ing absolutely on the foregoing inquiries, it may be
handled jointly with them, and needs no distinct con-
sideration. He that would not deceive nor be deceived
in his inquiry after these things, must diligently attend
unto the two forementioned rules of Scripture testi-
mony and experience. Other safe guides he hath
none. Yet will it also be granted, that from the light
of nature, whence this duty springs, wherein it is
founded, from whence as unto its essence it cannot
vary ; as also from generally received principles of re-
ligion suited thereunto, with the uncorrupted practice
of the church of God in former ages, much direction
may be given unto the understanding of those testimo-
nies, and examination of that experience.

Wherefore, the foundation of the whole ensuing Dis-
course is laid in the consideration and exposition of
some of those texts of Scripture wherein these things
are expressly revealed and proposed unto us ; for to
insist on them all, were endless. This we principally
labour in, as that whereby not only must the contro-
versy be finally determined, but the persons that ma-
nage it be eternally judged. What is added, concern-
ing the experience of them that do believe the truth
herein, claims no more of argument unto them that
have it not, than it hath evidence of proceeding from,
and being suited unto, those divine testimonies. But

miEFACE TO THE UKADKIt. vii

whereas the things that belong unto it, are of great
moment unto them who do enjoy it, as containino- the
principal acts, ways, and means of our intercourse and
communion with God by Christ Jesus, they are here
somewhat at large, on all occasions, insisted on for the
edification of those whose concernment lietli only in
the practice of the duty itself. Unless, therefore, it
can be proved, that the testimonies of the Scripture
produced and insisted on, do not contain that sense
and understanding which the words do determinately
express (for that only is pleaded), or that some have
not an experience of the truth and power of that sense
of them, enabling them to live unto God in this duty
according to it, all other contests about this matter are
vain and useless.

But yet there is no such work of the Holy Spirit
pleaded herein, as should be absolutely inconsistent
with, or condemnatory of, all these outward aids of
prayer, by set composed forms, which are almost every
where made use of. For the device being: ancient,
and in some degree or measure received generally in
the Christian world (though a no less general apostacy
in many things from the rule of truth at the same time,
in the same persons and places, cannot be denied), I
shall not judge of what advantage it may be, or hath
been, unto the souls of men, nor what acceptance they
have found therein, where it is not too much abused.
The substance of what we plead from Scripture and
experience is only this ; that whereas God hath gra-
ciously promised his Holy Spirit, as a Spirit of grace
and supplications, unto them that do believe, enabling
them to pray according to his mind and will, in all the
circumstances and capacities wherein they are, or which
they may be called unto ; it is the duty of them wl^o
are enlightened with the truth hereof, to expect those
promised aids and assistances in and unto their prayers.

Vlll PREFACE TO THE READER.

and to pray according to the ability which they re"
ceive thereby. To deny this to be their duty, or to
deprive them of their liberty to discharge it on all oc-
casions, riseth up in direct opposition unto the divine
instruction of the sacred word.

But, moreover, as was before intimated, there are
some generally allowed principles, which though not
always duly considered, yet cannot at any time be mo-
destly denied, that give direction towards the right per-
formance of our duty herein. And they are these
that follow.

1 . It is the duty of eveiy man to pray for himself.
The light of nature, multiplied divine commands, with
our necessary dependance on God and subjection unto
him, give life and light unto this principle. To own a
Divine Being, is to own that which is to be prayed
unto, and that it is our duty so to do.

2. It is the duty of some, by virtue of natural rela-
tion, or of ofhce, to pray with and for others also. So
is it the duty of parents and masters of families to
pray with and for their children and households. This
also derives from those great principles of natural
light, that God is to be worshipped in all societies of
his own erection ; and that those in the relations men-
tioned, are obliged to seek the chiefest good of them
that are committed unto their care ; and so is it fre-
quently enjoined in the Scripture. In like manner it
is the duty of ministers to pray with and for their
flocks, by virtue of especial institution. These things
cannot be, nor so far as I know of are, questioned by
any : but practicallv the most of men live in an open
neglect of their duty herein. Were this but diligently
attended unto, from the first instance of natural and
moral relations, unto the instituted offices of ministers
and public teachers, we should have less contests about
the nature and manner of praying than at present we

■PREFACE TO THE HEADER. ix

have. It is holy practice that must reconcile differ-
ences in religion, or they will never be reconciled in
this world.

3. Every one who prayeth, either by himself and
for himself, or v/ith others and for them, is obliged as
unto all the uses, properties, and circumstances of
prayer, to pray as well as he is able. For by the light
of nature every one is obliged in all instances to serve
God with his best. The confirmation and exemplifi-
cation hereof, was one end of the institution of sacri-
fices under the Old Testament. For it was ordained
in them, that the chief and best of every thing was to
be offered unto God. Neither the nature of God, nor
our own duty towards him, will admit that we should
expect any acceptance with him, unless our design be
to serve him with the best that we have, both for mat-
ter and manner. So is the mind of God himself de-
clared in the prophet. ' If you offer the blind for sacri-
fice, is it not evil ? and if you offer the lame and the
sick, is it not evil ? Ye brought that which was torn,
and that which was lame and sick ; should I accept
this at your hands, saith the Lord ? But cursed be the
deceiver^ who hath in his flock a male, ^and voweth
and sacrificeth unto the Lord a corrupt thing : for I
am a great King, saith the Lord of Hosts, and my name
is dreadful among the Heathen.'

4. In our reasonable service, the best wherewith
we can serve God, consists in the intense sincere act-
ings of the faculties and affections of our minds, accord-
ing unto their respective powers, through the use of
the best assistances we can attain. And if we omit,
or forego in any instance, the exercise of them accord-
ing to the utmost of our present ability, we offer unto
God the sick and the lame. If men can take it on
themselves in the sight of God, that the invention and
use of set forms of prayer, and other the like outward

X PREFACE TO THE llEADKK.

modes of divine worship, is the best tliat he liath en-
dowed them withal, for his service, they are free from
the force of this consideration.

5. There is no man but, in the use of the aids
which God hath prepared for that purpose, he is able
to pray according- to the will of God, and as he is in
duty obliged, whether he pray by himself and for him-
self, or with others and for them also. There is not
by these means perfection attainable in the perform-
ance of any duty : neither can all attain the same mea-
sure and degree as unto the usefulness of prayer and
manner of praying ; but every one may attain unto
that wherein he shall be accepted with God, and ac-
cording unto the duty whereunto he is obliged, whe-
ther personally or by virtue of any relation wherein he
stands unto others. To suppose that God requireth
duties of men which they cannot perform in an accept-
able manner, by virtue, and in the use, of those aids
which he hath prepared and promised unto that end,
is to reflect dishonour on his goodness and wisdom in
his commands. Wherefore, no man is obliged to pray
in any circumstances, by virtue of any relation or oflice,
but he is able so to do according unto what is required
of him ; and what he is not able for, he is not called
unto.

6. We are expressly commanded to pray, but are
no where commanded to make prayers for ourselves,
much less for others. This is superadded for a sup-
posed conveniency unto the light of nature and Scrip-
ture-institution.

7. There is assistance promised unto believers, to
enable them to pray according unto the will of God ;
there is no assistance promised, to enable any to make
prayers for others. The former part of this assertion
is explained and proved in the ensuing discourse ; and
the latter cannot be disproved. And if it should be

preface; to the ueadeu. xi

granted, that the work of composing- prayers for others
is a good work, falling under the general aids of the
Holy Spirit necessary unto every good work whatever ;
yet are not those aids of the same kind and nature with
his actual assistances in and unto prayer, as he is the
Spirit of grace and supplications. For in the use of
those assistances by grace and gifts, every man that
useth them doth actually pray, nor are they otherwise
to be used : but men do not pray in the making and
composing forms of prayer, though they may do so in
the reading of them afterward.

8. Whatever forms of prayer were given out unto
the use of the church by divine authority and inspira-
tion, as the Lord's Prayer, and the psalms or prayers
of David, they are to have their everlasting use therein,
according unto what they were designed unto. And
be their end and use what it will, they can give no
more warranty for human compositions unto the same
end, and the injunction of their use, than for other hu-
man writings to be added unto the Scripture.

These and the like principles which are evident in
their own light and truth, will be of use to direct us in
the argument in hand, so far as our present design is
concerned therein. For it is the vindication of our
own principles and practice that is principally de-
signed, and not an opposition unto those of other men.
Wherefore, as was before intimated, neither these prin-
ciples, nor the divine testimonies, which we shall more
largely insist upon, are engaged to condemn all use of
set forms of prayers as sinful in themselves, or abso-
lutely unlawful, or such as so vitiate the worship of
God as to render it wholly unacceptable in them that
choose so to worship him. For God will accept the
persons of those who sincerely seek him, though
through invincible ignorance they may mistake in sun-
dry things as unto the way and manner of his worship.

Xll PREFACE TO THE READEK.

And how far, as unto particular instances of miscar-
riage, this rule may extend, he only knows ; and of
men, whatever they pretend, not one. And where any
do worship God in Christ, with an evidence of holy
fear and sincerity, and walk in a conversation answer-
able unto the rule of the gospel, though they have ma-
nifold corruptions in the way of their worship, I shall
never judge severely either of their present acceptance
with God, or of their future eternal condition. This
is a safe rule with respect unto others ; our own is, to
attend with all diligence unto what God hath revealed
concerning his worship, and absolutely comply there-
with, without which we can neither please him, nor
come to the enjoyment of him.

I do acknowledge also, that the general preva-
lency of the use of set forms of prayer of human inven-
tion in Christian assemblies, for many ages (more than
any other argument that is urged for their necessity),
requires a tenderness in judgment as unto the whole
nature of them, and the acceptance of their persons in
the duty of prayer by whom they are used. Yet no
consideration of this usage, seeing it is not warranted
by the Scriptures, nor is of apostolical example, nor is
countenanced by the practice of the primitive churches,
ought to hinder us from discerning and judging of the
evils and inconveniences that have ensued thereon ;
nor from discovering how far they are unwarrantable
as unto their imposition. And these evils may be here
a little considered.

The beginnings of the introduction of the use of
set forms of prayer of human composition, into the
worship of the church, are altogether uncertain. But
that the reception of them was progressive by new ad-
ditions from time to time, is known to all. For neither
Rome, nor the present Roman Missal, were built in
a day. In that and the breviaries did the whole

PREFACE TO THL READER. xui

worship of the church issue, at least in these parts of
the world. No man is so fond as to suppose that they
were of one entire composition, the work of one age,
of one man, or any assembly of men, at the same time •
unless they be so brutishl)^ devout as to suppose that
the Mass-book was brought from heaven unto the
Pope by an angel, as the Alcoran was to Mahomet.
It is evident, indeed, that common people, at least of
the communion of the Papal church, do believe it to
be as much of a divine original, as the Scripture ;
and that on the same grounds of the proposal of it unto
them, as the only means of divine worship, by their
church. Hence is it unto them an idol. But it is well
enough known how from small beginnings, by various
accessions, it increased unto its present form and sta-
tion. And this progress, in the reception of devised
forms of prayer in the worship of the church, carried
along with it sundry pernicious concomitants, which
we may briefly consider.

1 . In and by the additions made unto the first re-
ceived forms, the superstitious and corrupt doctrines
of the apostacy in several ages, were insinuated into
the worship of the church. That such superstitious
and corrupt doctrines were gradually introduced into
the church, is acknowledged by all Protestants, and is
sufficiently known ; the supposition of it is the sole
foundation of the Reformation. A|»d by this artifice
of new additions to received forms, they were from
time to time admitted into, and stated in, the worship
of the church, by which principally to this very day,
they preserve their station in the minds of men. Were
that foundation of them taken away, they would quickly
fall to the ground. By this means did those abomi-
nations of transubstantiation and the sacrifice of the
mass, both leaven and poison the whole worship of
the public assemblies, and imposed themselves on the

XIV phi: FACE TO TllF, RP:Ar)ER.

credulity ot" the people. The disputes of speculative men,
superstitious and subtle, about these things, had never
infected the minds of the common people of Chris-
tians, nor ever been the means of that idolatry, which
at length spread itself over the whole visible church of
these parts of the world, had not this device of pre-
scribed forms of prayer, wherein those abominations
were not only expressed, but graphically represented
and acted (so violently affecting the carnal minds of men
superstitious and ignorant), imposed them on their
practice ; which gradually hardened them with an ob-
durate credulity. For, although they saw no ground
or reason doctrinally to believe what was proposed
imto them about transubstantiation and the sacrifice
of the mass, and might easily have seen that they were
contradictory unto all the conductive principles of
men and Christians, namely, faith, reason, and sense ;
yet they deceived themselves into an obstinate pretence
of believing in the notion of truth, of what they had
admitted in practice. Men, I say, of corrupt minds,
might have disputed long enough about vagrant forms,
accidents without subjects, transmutation of substances
without accidents, sacrifices bloody and unbloody, be-
fore they had vitiated the whole worship of the church
with gross idolatry, had not this engine been made
use of for its introduction ; and the minds of men by
this means inveigled with the practice of it. But when
the whole matter and means of it was gradually insi-
nuated into, and at length comprised in, those forms of
prayer, which they were obliged continually to use in
divine service, their whole souls became leavened and
tainted with a confidence in, and love unto, these abo-
minations.

Hence it was, that the doctrines concerning the sa-
craments, and the whole worship of God in the church,
as they became gradually corrupted, were not at once

PREFACE TO THE KEADEli. XV

objectively and doctrinally proposed to the minds and
considerations of men, to be received or rejected ac-
cording to the evidence they had of their truth or error
(a method due to the constitution of our natures), but
gradually insinuated into their practice by additional
forms of prayer, which they esteemed themselves
obliged to use and observe. This was the gilding of
the poisonous pill, whose operation, when it was swal-
lowed, was to bereave men of their sense, reason, and
faith, and make them madly avow that to be true,
which was contrary unto them all.

Besides, as was before intimated, the things them-
selves that were the groundwork of idolatry, namely,
transubstantiation and the sacrifice of the mass, were
so acted and represented in those forms of worship, as
to take great impression on the minds of carnal men
until they were mad on their idols. For when all re-
ligion and devotion is let into the soul by fancy, and
imagination excited by outward spectacles, they will
make mad work in the world, as they have done, and
yet continue to do. But hereof I shall speak in the
next place.

It had, therefore, been utterly impossible that an
idolatrous worship should have been introduced into
the church in general, had not the opinion of the ne-
cessity of devised forms of prayer been first universally
received. At least it had not been so introduced and
so established, as to procure and cause the shedding
of the blood of thousands of holy persons for not com-
plying with it. By this means alone was brought in
that fatal engine of the church's ruin, from whose mur-
derous efficacy few escaped with their lives or souls.
Had all chm-ches continued in the liberty wherein they
were placed and left by our Lord Jesus Christ and his
apostles, it is possible that many irregularities might
have prevailed in some of them, and many mistakes

XVI PKKFACE TO THi. READER.

been admitted in their practice ; yet this monster of
the Mass, devouring the souls of the most, and drink-
ing- the blood of many, had never been conceived nor
brought forth, at least not nourished into that terrible
form and power wherein it appeared and acted for
many ages in the world. And upon the account
thereof it is not without cause that the Jews say that
the Christians received their Tephilloth, or Prayer-
books, from Armillus, that is. Antichrist.

It is true, that when the doctrine of religion is de-
termined and established by civil laws, the laws of the
nation where it is professed, as the rule of all outward
advantages, liturgies composed in compliance there-
withal, are not so subject to this mischief: but this
ariseth from that external cause alone. Otherwise,
w^herever those who have the ordering of these things
do deviate from the truth once received, as it is com-
mon for the most so to do, forms of prayers answer-
able unto those deviations would quickly be insinuated.
And the present various liturgies that are amongst the
several sorts of Christians in the world, are of little
other use than to establish their minds in their peculiar
errors, which by this means they adhere unto as arti-
cles of their faith.

And hereby did God suffer contempt to be cast
upon the supposed wisdom of men about his worship
and the ways of it. They would not trust unto his in-
stitutions and his care of them ; but did first put the
ark into a cart, and then like Uzzah put forth a hand
of force to hold it when it seemed to shake. For it is
certain that, if not the first invention, yet the first pub-
lic recommendation and prescription, of devised forms
of prayer unto the practice of the churches, were de-
signed to prevent the insinuation of false opinions and
corrupt modes of worship into the public administra-
tions. This was feared from persons infected with he-

PREFACE TO THE READER. xvii

resy that might creep into their ministry. So the or-
thodox and the Arians composed prayers, hymns, and
doxologies, the one against the other, inserting in them
passages confirming their own profession, and con-
demning that of their adversaries. Now, however this
invention might be approved whilst it kept within
bounds, yet it proved the Trojan horse that brought in
all evils into the city of God in its belly. For he who
was then at work in the mystery of iniquity, laid hold
on the engine and occasion to corrupt those prayers,
which by the constitution of them who had obtained
power in them, the churches were obliged and con-
fined unto. And this took place effectually in the con-
stitution of the worship of the second race of Chris-
tians, or the nations that were converted unto the
Christian faith after they had destroyed the western
Roman empire. To speak briefly and plainly, it was
by this means alone, namely, of the necessary use of
devised forms of prayer in the assemblies of the church,
and of them alone, that the mass, with its transubstan-
tiation and sacrifice, and all the idolatrous worship
wherewith they were accompanied, were introduced ;
until the world, inflamed with those idols, drenched it-
self in the blood of the saints and martyrs of Christ
for their testimony against those abominations. And
if it had been sooner discovered, that no church was
intrusted with power from Christ to frame and impose
such devised forms of worship, as are not warranted by
the Scripture, innumerable evils might have been pre-
vented. For that there were no liturgies composed,
no imposed use of them, in the primitive churches for
some ages, is demonstratively proved with the very
same arguments whereby we prove that they had nei-
ther the mass, nor the use of images in their worship.
For besides the utter silence of them in the apostoli-
cal writings, and those of die next ensuing ages, which

VOL. IV, c

XVUl PREFACE TO THE READER.

is sufficient to discard their pretence unto any such an-
tiquity, there are such descriptions given of the prac-
tice of the churches in their worship, as are inconsis-
tent with them and exclusive of them ; besides, they
give such a new face of divine worship, so different
from the portraiture of it delivered in the Scripture,
as is hardly reconcilable thereunto, and so not quickly-
embraced in the church.

I do not say, that this fatal consequence of the in-
troduction of humanly devised set forms of prayer iff
the worship of the church, in the horrible abuse made
of it, is sufficient to condemn them as absolutely un-
lawful. For where the opinions leading unto such
idolatrous practices are openly rejected and condemned,
as was before intimated, there all the causes, means,
and occasions of that idolatry may be taken out of
them, and separate from them, as it is in the liturgies
of the reformed churches, whether imposed or left free.
But it is sufficient to lay in the balance against that
veneration which their general observance in many
ages may invite or procure. And it is so also to war-
rant the disciples of Christ to stand fast in the liberty
wherewith he hath made them free.

Another evil, which either accompanied or closely
followed on the introduction of devised forms of prayer
into the church, was a supposed necessity of adorning
the observance of them with sundry arbitrary ceremo-
nies. And this also in the end, as is confessed among
all Protestants, increased superstition in its worship,
with various practices leading unto idolatry. It is
evident that the use of free prayer in church adminis-
trations, can admit of no ceremonies but such as are
either of divine institution, or are natural circumstances
of the actions wherein the duties of worship do mate-
rially consist. Divine institution and natural light
are the rules of all that order and decency which is

PREFACE TO THE READER. xix

needful unto it. But when these devised forms were
introduced, with a supposition of their necessity and
sole use in the church in all acts of immediate wor-
ship, men quickly found that it was needful to set them
off with adventitious ornaments. Hereon there was
gradually found out, and prescribed unto constant ob-
servation, so many outward postures and gestures, with
attires, music, bowings, cringes, crossings, venera-
tions, censings, altars, images, crucifixes, responds, al-
ternatives, and such a rabble of other ceremonies, as
rendered the whole worship of the church ludicrous,
burdensome, and superstitious. And hereon it came
to pass that he who is to officiate in divine service, is
obliged to learn and practise so many turnings and
windings of himself, eastward and westward, to the
altar, to the wall, to the people; so many gestures and
postures in kneeling, rising, standings, bowings, less
and profound, secret and loud speakings, in a due ob-
servance of the interposition of crossings, with re-
movals from one place to another, with provision of
attires, in their variety of colours, and respect to all
the furniture of their altars, as are difficult to learn,
and foolishly antic in their practice, above all the pre-
parations of players for the stage. Injunctions for
these and the like observances, are the subject of the
rubric of the Missal, and the cautels of the Mass.

That these things have not only no affinity with the
purity, simplicity, and spirituality of evangelical wor-
ship, but were invented utterly to exclude it out of the
church and the minds of men, needs no proof unto any
who ever read the Scripture with due consideration.
Nor is the office of the ministry less corrupted and de-
stroyed by it. For besides a sorry cunning in this
practice, and the reading of some forms of words in
an accommodation unto these rites, there was little more
besides an easy good intention to do what he doth, and

c 2

XX PREFACE TO THE READER.

not the quite contrary, requited to make any one man
or woman (as it once at least fell out) to administer in
all sacred worship.

Having utterly lost the Spirit of grace and suppli-
cations, neglecting at best all his aids and assistances,
and being void of all experience in their minds of the
power and efficacy of prayer by virtue of them, they
found it necessary by these means to set off and re-
commend their dead forms. For the lifeless carcass of
their forms merely ,alone, were no more meet to be es-
teemed prayer, than a tree or a log was to be esteemed
a god, before it was shaped, fashioned, gilded, and
adorned. By this means they taught the image of
prayer, which they had made, to speak and act a part
to the satisfaction of the spectators. For the bare
reading of a form of words, especially as it was or-
dered in an unknown tongue, could never have given
the least contentment unto the multitude, had it not
been set off with this variety of ceremonies composed
to make an appearance of devotion and sacred venera-
tion. Yet when they had done their utmost, they
could never equal the ceremonies and rites of the old
temple-worship, in beauty, glory, and order ; nor yet
those of the Heathen in their sacred Eleusinian myste-
ries, for number, solemnity, gravity, and appearance of
devotion. Rejecting the true glory of gospel-worship,
which the apostle expressly declares to consist in the
administration of the Spirit, they substituted that in
the room thereof, which debased the profession of
Christian religion beneath that of the Jews and Pa-
gans ; especially considering that the most of their ce-
remonies were borrowed of them or stolen from them.
But I shall never believe that their conversion of
the holy prayers of the church, by an open contempt
of the whole work of the Spirit of God in them, into a
theatrical pompous observance of ludicrous rites and ce-

PREFACE TO THE READER. xxi

remonies, can give so much as present satisfaction unto
any who are not given up to strong delusions to be-
lieve a lie. The exercise of ingrafted prevalent super-
stition, v^ill appease a natural conscience ; outward
forms and representations of things believed, will
please the fancy, and exercise the imagination; variety
and frequent changes of modes, gestures, and postures,
with a sort of prayer always beginning and always end-
ing, will entertain present thoughts and outward senses,
so as that men finding themselves by these means
greatly affected, may suppose that they pray very well
when they do nothing less. For prayer, consisting in
a holy exercise of faith, love, trust, and delight in
God, acting themselves in the representation of our
wills and desires unto him, through the aid and assist-
ance of the Holy Ghost, may be absent, where all these
are most effectually present.

This also produced all the pretended ornaments of
their temples, chapels, and oratories, by crucifixes,
images, a multiplication of altars, with relics, tapers,
vestments, and other utensils.

None of these things, whereby Christian religion is
corrupted and debased, would ever have come into the
minds of men, had not a necessity of their invention
been introduced by the establishment of set forms of
prayer, as the only way and means of divine worship.
And wherever they are retained, proportionably unto
the principles of the doctrine which men profess, some
such ceremonies must be retained also; I will not, there-
fore, deny but that here lieth the foundation of all our
present differences about the manner of divine worship.
Suppose a necessity of confining the solemn worship of
the church unto set forms of prayer, and 1 will grant
that sundry rituals and ceremonies may be well judged
necessary to accompany their observance. For with-
out them they will quickly grow obsolete and unsatis-

XXU PllEl ACE TO THE READER.

factory. And if, on the other hand, free prayer in the
church be allowed, it is evident that nothing but the
grace and gifts of the Holy Ghost, with a due regard
unto the decency of natural circumstances is required
in divine service, or can be admitted therein.

Neither yet is this consequent, how inseparable
soever it seems from the sole public use of set forms
of prayer in sacred administrations, pleaded to prove
them either in themselves or their use to be unlawful.
The design of this consideration is only to shew, that
they have been so far abased, that they are so subject
to be abused, and do so alway stand in need to be
abused, that they may attain the ends aimed at by
them, as much weakens the plea of the necessity of
their imposition.

For this also is another evil that hath attended
their invention. The guides of the church after a
while, were not contented to make use of humanly de-
vised forms of prayer, confining themselves unto their
use alone in all public administrations ; but moreover
they judged it meet to impose the same practice on all
whom they esteemed to be under their power. And
this at length they thought lawful, yea necessary to do
on penalties, ecclesiastical and civil, and in the issue
capital. When this injunction first found a prevalent
entertainment is very uncertain. For the first two or
three centuries there were no systems of composed
forms of prayer used in any church whatever, as hath
been proved. Afterward, when they began to be ge-
nerally received, on such grounds, and for such reasons
as I shall not here insist on (but may do so in a declara-
tion of the nature and use of spiritual gifts, with their
continuance in the church, and an inquiry into the
causes of their decay), the authority of some great per-
ons did recommend the use of their compositions unto
other chtiiches, even such as had a mind to make use

PREFACE TO THE HEADER. xxiii

of them, as they saw good. But as unto this device of
their imposition, confining churches not only unto the
necessary use of them in general, but unto a certain
composition and collection of them, we are beholden
for all the advantage received thereby, unto the Popes
of Rome alone, among the churches of the second
edition. For, from their own good inclination, and
by their own authority, without the advice of coun-
cils, or pretence of traditions, the two Gorgon's heads,
whereby in other cases they frighten poor mortals, and
turn them into stones; by various degrees they ob-
tained a right to impose them, and did it accordingly.
For when the use and benefit of them had been for a
while pleaded, and thence a progress made unto their
necessity, it was judged needful that they should be im-
posed on all churches and Christians by their eccle-
siastical authority. But when afterward they had
insinuated into them, and lodged in their bowels, the
two great idols of transubstantiation and the unbloody
sacrifice, not only mulcts personal and pecuniary, but
capital punishments, were enacted and executed to en-
force their observance. This broup-ht fire and faofO'Ot

o DO

into Christian religion, making havoc of the true church
of Christ, and shedding blood of thousands. For the
martyrdom of all that have suffered death in the world
for their testimony against the idolatries of the mass,
derives originally from this spring alone of the neces-
sary imposition of complete liturgical forms of prayer.
For this is the sole foundation of the Roman breviary
and missal, which have been the Abaddons of the church
of Christ in these parts of the world, and are ready
once more to be so again. Take away this foundation,
and they all fall to the ground. And it is worth con-
sideration, of what kind that principle is, which was
naturally improved unto such pernicious effects ; which
quickly was found to be a meet and effectual engine hi

XXIV PREFACE TO THE READER.

the hand of Satan, to destroy and murder the servants
of Christ.

Had the churches of Christ been left unto their
primitive liberty under the enjoined duties of reading and
expounding- the Scripture, of singing psalms unto the
praise of God, of the administration of the sacraments of
baptism and the Lord's supper, and of diligent preach-
ing the word, all of them with prayer according unto the
abilities and spiritual gifts of them who did preside in
them, as it is evident that they were for some ages, it is
impossible for any man to imagine what evils would
have ensued thereon, that might be of any considera-
tion, in comparison of those enormous mischiefs which
which followed on the contrary practice. And as unto
all the inconveniences, which, as it is pretended, might
ensue on this liberty, there is sufficient evangelical pro-
vision for their prevention or cure, made in the gospel
constitution and communion of all the true churches of
Christ.

But this was not the whole of the evil that attended
this imposition. For by this means all spiritual minis-
terial gifts were caused to cease in the church. For
as they are talents given to trade withal, or manifesta-
tions of the Spirit given to profit or edify the church,
they will not reside in any subject, they will not abide,
if they are by any received, if they are not improved
by continual exercise. We see every day what effects
the contempt or neglect of them doth produce. Where-
fore, this exercise of them being restrained and ex-
cluded by this imposition, they were utterly lost in the
church; so as that it was looked on a rare thing for
any one to be able to pray in the administration of di-
vine worship ; yea, the pretence of such an ability was
esteemed a crime, and the exercise of it a sin, scarce
to be pardoned ; yet do I not find it in any of the an-
cient c'duons reckoned among the faults for which a

PREFACE TO THE READER. XXV

bishop or a presbyter were to be deposed. But that
hereon arose in those who were called to officiate in
public assemblies, as unto the gifts which they had re-
ceived for the edification of the church in divine admi-
nistrations, that neglect which hath given a fatal wound
unto the light and holiness of it, is openly evident.
For when the generality of men of that order, had pro-
vision of prayers made for them, which they purchased
at an easy rate, or had them provided for them at the
charge of the people, they were contented to be at rest,
freed from that labour and travail of mind, which are re-
quired unto the constant exercise and improvement of
spiritual gifts. This imposition was the grave wherein
they were buried. For at length, as it is manifest in
the event, our Lord Jesus Christ being provoked with
their sloth and unbelief, did withhold the communication
of such gifts from the generality of those who did offi-
ciate in divine worship. And hereby they lost also
one great evidence of the continuance of his media-
tory life in heaven for the preservation of the church.

It is known that this was and is the state of things
in the Roman church, with reference unto their whole
worship in their public assemblies. And, there-
fore, although they have indulged divers enthusiasts,
whose revelations and actings, pretended from the Holy
Spirit, have tended to the confirmation of their super-
stitions ; and some of them have ventured at notions
about mental prayer which they understand not them-
selves ; yet as unto free prayer by the assistance of the
Holy Ghost, in the church assemblies or otherwise, they
were the first, and continue to be the fiercest, opposers
of it ; and it is their interest so to be. For shake this
fovindation of the imposition of an entire system of hu-
manly devised prayers for the only way and means of
the worship of the church, and the whole fabric oftlie
mass, with all the weight of their religion (if vanity and

XXVI PREFACE TO THE READER.

imagination may be said to have any weight), which is
laid thereon, will tumble into the pit from whence it
came. And therefore, I must here acquaint the reader,
that the first occasion of writing this Discourse, was the
perusal of Mr. Cressie's Preface to his Church History ;
wherein, out of a design to advance the pretended men-
tal prayer of some of his enthusiasts, he reflects with
much contumely and reproach upon that free praying
by the aids of the Spirit of God which we plead for.
And he will find that all his pretences are examined in
the latter part of this Discourse.

But notwithstanding these things, those of the Ro-
man church do at this day boast themselves of their de-
votions in their prayers private and public ; and have
prevailed thereby on many disposed unto a compli-
ance with them, by their own guilt, ignorance, and su-
perstition. The vanity of their pretence hath been well
detected by evincing the idolatry whereby all or the
most of their devotions are vitiated and rendered un-
acceptable. But this also is of weight with me, that
the provision of the system and order of their whole de-
votion, and its exercise, is apparently composed and
fitted unto the exclusion of the whole work of the Spi-
rit of God in prayer. And yet do they continue under
an incredible delusion as to oppose, revile, and condemn
the prayers of others who are not of their communion,
on this consideration, that those who make them, have
not the Holy Spirit nor his aids, which are all confined
unto their church. But if any society of men in the
world, maintaining the outward profession of Christian
religion, can do more to exclude the Holy Ghost and
all his operations, in prayer and divine worship, than
their church hath done, I shall acknowledge my-
self greatly mistaken. It is nothing but ignorance of
him and his whole work, with all the ends for which
he is promised unto the church (that I say not a ha-

PREFACE TO THE READER. XXvii

tred and detestation of them), that causeth any to em-
brace their ways of devotion.

But to return. The things pleaded for may be re-
duced unto the ensuing heads.

1. No persons, no churches, are obliged by virtue
of any divine constitution, precept, or approved exam-
ple, to confine themselves in their public or private
worship, unto set or humanly devised forms of prayer.
If any such constitution, precept, or example can be
produced, which hitherto hath not been done, it ought
to be complied withal. And whilst others are left unto
their liberty in their use, this is sufficient to enervate
all pleas for their imposition.

2. There is a promise in the Scripture, there are
many promises, made and belonging unto the church
unto the end of the world, of the communication of the
Holy Spirit unto it, as unto peculiar aids and assist-
ances in prayer. To deny this, is to overthrow the
foundation of the holiness and comfort of all believers,
and to bring present ruin to the souls of men in dis-
tress.

3. jt is the duty of believers to look after, to pray for,
those promised aids and assistances in prayer. With-
out this, all those promises are despised, and looked on
as a flourish of words, without truth, power, or efficacy
in them. But,

4. This they are commanded to do, and have blessed
experience of success therein. The former is plain in
the Scripture, and the latter must be left unto their own
testimony living and dying.

5. Beyond the divine institution of all the ordi-
nances of worship in the church, with the determination
of the matter and form which are essential unto them,
contained in the Scripture, and a due attendance unto
natural light in outward circumstances, there is nothing
needful unto the due and orderly celebration of all

XXVlll PllKFACE TO J'HE READER.

public worship in its assembly. If any such thing be
pretended, it is what Christ never appointed, nor the
apostles ever practised, nor the first churches after them,
nor hath it any promise of acceptance.

6. For the preservation of the unity of faith, and
the communion of churches among themselves therein,
they may express an agreement, as in doctrine, by a
joint confession of faith, so in a declaration of the ma-
terial and substantial parts of worship, with the order
and method thereof ; on which foundation they may in
all things communicate with each other as churches,
and in the practice of their members.

7. Whereas the differences about prayer, under con-
sideration, concern Christian practice in the vitals of
religion, great respect is to be had unto the experience
of them that do believe ; where it is not obstructed and
clouded by prejudices, sloth, or adverse principles and
opinions. Therefore, the substance of the greatest part
of the ensuing discourse consists principally in the de-
claration of those concernments of prayer which relate
unto practice and experience. And hence it follows,

8. That the best expedient to compose these dif-
ferences amongst us, is for every one to stir up the
gift and grace of God that is in him, and all of us to
give up ourselves unto that diligence, frequency, fer-
vency, and perseverance in prayer which God requireth
of us, especially in such a season as that wherein we
live. A time wherein they, whoever they be, who trouble
others, may, for aught they know, be near unto trouble
themselves. This will be the most effectual means to
lead us all into the acknowledgment of the truth, and
without which an agreement in notions is of little use
or value.

But, I confess, hopes are weak concerning the due
application of this remedy unto any of our evils or dis-
tempers. The opinions of those who deny all internal,

PREFACE TO THK READER. xxix

real, efficacious operations of the Holy Spirit on the
souls of men, and deride all their effects, have so far
diffused and riveted themselves into the minds of many,
that little is to be expected from a retreat unto those
aids and reliefs. This evil in the profession of religion,
was reserved for these latter ages. For although the
work and grace of the Holy Spirit in divine worship
was much neglected and lost in the world, yet no in-
stances can be given in ages past, of such contempt
cast upon all his internal grace and operations, as now
abounds in the world. If the Pelagians who were most
guilty, did fall into any such excesses, they have es-
caped the records and monuments that remain of their
deportment. Bold efforts they are of atheistical in-
clinations, in men openly avowing their own ignorance
and utter want of all experience in things spiritual and
heavenly. Neither doth the person of Christ or his
office, meet with better entertainment amongst many,
and by some have been treated with scurrility and blas-
phemy. In the mean time the contests about commu-
nion with churches are great and fierce. But where
these things are received and approved, those who live
not on a traditionary faith, will not forsake Christ and
the gospel, or renounce faith and experience, for the
communion of any church in the world.

But all flesh, almost, hath corrupted its ways. The
power of religion, and the experience of it in the souls
of men, being generally lost, the profession of it is of
no great use, nor will long abide. Yea, multitudes all
the world over, seem to be weary of the religion which
themselves profess, so far as it is pleaded to be of di-
vine revelation, be it true or false, unless it be where
they have great secular advantages by their profession
of it. There is no greater pretence of a flourishing
state in religion, than that of some churches of the Ro-
man communion, especially one at this day. But if the

XXX PRKFACt TO THE READER.

account whicli is given us from among themselves con-
cerning it be true, it is not much to be gloried in. For
set aside the multitude of atheists, antiscripturists, and
avowed disbelievers of the supernatural mysteries of
the gospel, and the herd that remains influenced into
a hatred and persecution of the truth by a combination
of men upholding themselves and their way by extra-
vagant secular interests and advantages, is not very
highly considerable. Yea, their present height seems
to be on a precipice. What inroads in other places,
bold opinions concerning the authority of Scripture and
the demonstration of it, the person and oflice of Christ,
the Holy Spirit, and all his operations, with the ad-
vancement of a pretence of morality in opposition to
evangelical grace in its nature and eflicacy, are made
every day, is known unto all who consider these things.
And although the effects of this poison discover them-
selves daily, in the decays of piety, the increase of im-
moralities of all sorts, and the aboundino- of flagitious
sins, exposing nations unto the high displeasure of
God ; yet the security of most in this state of things,
proclaims itself in various fruits of it, and can never be
suflficiently deplored.

Whereas, therefore, one means of the preservation
of the church, and its deliverance out of these evils, is a
due attendance unto the discharge of this duty of prayer,
the declaration of its nature, with a vindication of the
springs and causes from whence it derives its eflicacy,
which are attempted in the ensuing Discourse, may, I
hope, through the blessing of God, be of some use unto
such whose minds are sincere in their inquiries after
truth.

WORK OFJfHEu ilOLY SPIRIT

P R A Y E R,

THE SPIRIT OF GRACE AKD SUPPLICATIONS ; AND THE DUTY OF

BELIEVERS THEREIN; WITH A BRIEF INQUIRY INTO THE NATUHE AND USE

OF MENTAL PRAYER, AND FORMS.

CHAP. I.

TJie use ofprfnjer, and the work of the Holy Sjiirit therein.

The works of the Spirit of God towards believers, are either
general, and not confined with a respect unto any one duty-
more than another ; or particular, with respect unto some
especial duty. Of the first sort are, regeneration and sancti-
Jication, which being common unto them all, are the general
principles of all actings of grace or particular duties, in them.
But there are, moreover, sundry especial works or operations
of this Holy Spirit in and towards the disciples of Christ;
which, although they may be reduced unto the general head
of sanctijication, yet they fall under an especial consideration
proper unto themselves ; of this sort is the aid or assistance
which he gives unto ns, in our prayers and supplications.

I suppose it will be granted, that prayer in the whole
compass and extent of it, as comprising meditation, suppli-
carion, praise, and thanksgiving, is one of the most signal
duries of religion. The light of nature in its most pregnant
notions, with its practical language in the consciences of
mankind, concur in their suffrage with the Scripture in this
matter. For they both of them jointiy witness that it is not
only an important duty in religion, but also that without it,
there neither is nor can be the exercise of any religion in
the worid. Never any persons lived in the acknowledgment

32 THE M'ORK OK THE HOLY SPIRIT

of aDeity, but under the conduct of the same apprehension,
they thought the duty of vows, prayers, and praises incum-
bent on them as they found occasion. Yea, although they
found out external ceremonious ways of solemnizing their
devotions, yet it was this duty of prayer alone, which was
their natural, necessary, fundamental acknowledgment of
that Divine Being which they did own. Neither are there
any considerable stories extant recording the monuments of
the ancient Heathen nations of the world, wherein (to the
shame of degenerate Christianity it may be spoken) there
are not more frequent accounts given of their sacred invo-
cations and supplications unto their supposed gods, than
are to be found in any of the historical monuments and
stories concerning the actions of Christian nations in these
latter ages. This, therefore, is the most natural and most
eminent way and means of our converse with God, without
which converse we have no present advantage above the
beasts that perish ; but such as will turn unto our eternal
disadvantage in that misery whereof they are incapable.
This is the way whereby we exercise towards him all that
srace which we do receive from him : and render him an
acceptable acknowledgment of that homage and revenue of
glory, which we are never able to exhibit in their due kind
and measure. Of what use and advantage the due perform-
ance of this duty is unto ourselves, no man is able fully to
express ; every one can add somewhat of his own experience.
But we need not insist on the commendation of prayer, for
it will be said. By whom was it ever discommended ?

And I wish I saw reason to acquiesce in that reply. For
not only the practice of the most, but the declared opinions
of many, do evidence, that neither the excellency of this duty,
nor its necessity, do find that acceptance and esteem in the
minds of men as is pretended. But this being not my present
design, I shall not farther insist upon it.

For my purpose is not to treat of the nature, necessity,
properties, uses, effects, and advantages of this gracious
duty, as it is the vital breath of our spiritual life, unto God.
Its original in the law of nature, as the first and principal
means of the acknowledgment of a divine power, whereof the
neglect is a sufficient evidence of practical atheism (for he
that prayeth not, says in his heart. There is no God); itsdi-

IN PRAYER AND SUPPLICATION. 33

rection in the Scripture as to the rule, manner, and proper
object of it ; the necessity of its constant use and practice,
both from especial commands and our state in this world,
with the whole variety of inward and outward occasions that
may befal us, or we may be exercised withal ; arguments,
motives, and encouragements unto constancy, fervency, and
perseverance in the performance of the duty of it; with
known examples of its mighty efficacy and marvellous suc-
cess ; the certain advantages which the souls of believers
do receive thereby, in spiritual aids and supplies of strength,
with peace and consolation, with sundry other of its con-
cernments, although much treated of already by many,
might yet be farther coovsidered and improved. But none
of these are my present design. The interest of the Holy
Spirit of God by his gracious operations in it, is that alone
which I shall inquire into.

And it cannot be denied, but that the work and actings
of the Spirit of grace, in and towards believers, with respect
unto the duty of prayer, are more frequently and expressly
asserted in the Scripture, than his operations with respect
unto any other particular grace or duty whatever. If this
should be called into question, the ensuing discourse, I hope,
will sufficiently vindicate and confirm its truth. But hereby
believers are instructed as in the importance of the duty it-
self, so in the use and necessity of the aid and assistance of
the Spirit of God in and unto the right discharge or perform-
ance of it. For where frequent plain revelations concur, in
multiplied conmiands and directions, with continual expe-
rience, as it is with them in this case, their instruction is firm,
and in a way of being fixed on their minds. As this render-
eth an inquiry hereinto both necessary and seasonable ; for
what can be more so, than that wherein the spiritual life and
comfort of believers are so highly concerned, and which ex-
hibiteth unto us so gracious a condescension of divine love
and goodness ; so, moreover, the opposition that is made in
the world against the work of the Spirit of God herein, above
all other his operations, requires that something be spoken
in the vindication of it.

But the enmity hereunto seems to be peculiar unto these
latter ages, I mean among such as pretend unto any acquaint-
ance with these things, from the Scripture. It will be hard

VOL. IV. D

34 THE WORK OF THE HOLY SPIRIT

to find an instance in former ages, of any unto whom the
Spirit of God, as a Spirit of grace and supplications, was a
reproach. But as now the contradiction herein is great and
fierce, so is there not any difference concerning any prac-
tical duty of religion, wherein parties at variance are more
confident and satisfied, in and about their own apprehensions,
than they are, who dissent about the work of the Spirit of
God in our prayers and supplications. For those who op-
pose what is ascribed by others unto him herein, are not
content to deny and reject it, and to refuse a communion in
the faith and practice of the work so ascribed unto him ; but
moreover, such is the confidence they have in their own con-
ceptions, that they revile and speak evil contemptuously
and despitefully of what they do oppose. Hence ability to
pray, as is pleaded, by the assistance of the Holy Ghost, is
so far from being allowed to be a gift, or a grace, or a duty,
or any way useful among men, that it is derided and scorned
as a paltry faculty fit to be exploded from among Christians.
And at length it is traduced as an invention and artifice of
the Jesuits, to the surprisal and offence of many sober per-
sons ; the unadvisedness of which insinuation, the ensuing
discourse will manifest.

Others, again, profess that of all the privileges whereof
they are made partakers in this world, of all the aids, assist-
ances, or gifts which they receive from or by the Spirit of
God, that which he communicates and helps them withal in
their prayers and supplications, is the most excellent and
inestimable. And herein they have, living and dying, in all
troubles, distresses, temptations, and persecutions, such as-
surance and satisfaction in their minds, as that they are not
in the least moved with all the scorn and contempt that are
cast upon their profession and practice, in the exercise of
the gift which they have received ; but rather judge, that
they contract the guilt of great sin to themselves^, by whom
this work of the Spirit is reproached. Hence, I know not any
difference about religious things, that is managed with greater
animosities in the minds of men, and worse consequents,
than this which is about the work of the Spirit of God in
prayer, which indeed is the hinge on which all other differ-
ences about divine worship do turn and depend. It may,
therefore, be well worth our while, yea it is our duty, sedately

IN PRAYER AND SUPPLICATION. 35

and diligently to inquire into what the Scripture teacheth us
in this matter, wherein we must acquiesce, and whereby all
experiences on the one side or the other must be tried and
regulated. Two things, therefore, I do propose unto myself in
the ensuing discourse, concerning both which I shall plainly
and briefly endeavour the satisfaction of indifferent and un-
prejudiced readers. And these are, first. To evince that there
is promised, and actually granted^ an especial work of the Spirit
of God in the prayers or praises of believers under the New Testa-
ment: secondly. To declare the nature of that tvork, tvherein it
doth consist, or the manner of the operation of the Holy Spirit
therein. And if in these things no impression can be made
on the minds of men possessed with those mighty prejudices
which reject their very proposal, and all consideration of
them with contempt ; yet it may be of use unto them, who
being not biassed with the undue love or hatred of parties of
men, nor elated with high valuations of their own concep-
tions above those of others, whom they think they have
reason if not to hate, yet to scorn, do sincerely desire to
live unto God, and to prefer the performance of their duty
unto all other considerations, endeavouring to subdue their
inclinations and affections thereunto. Nor do I desire more
of any reader, but that he will grant that he is herein con-
versant about things which will have an influence into hi»
everlasting account.

CHAP. II.

Zech. xii. 10. opened and vindicated.

The especial promise of the administration of the Spint of
God unto the end under consideration, is that which I shall
lay as the foundation of the ensuing discourse ; Zech. xii. 10.
' I will pour upon the house of David, and the inhabitants of
Jerusalem, the Spirit of grace and of supplications.' The Spi-
rit here promised is the Spirit of God ; ' the Holy Spirit,'
with respect unto the especial end for which he is promised.
And the manner of his administration in the accomplishment
of the promise is expressed by 'DDD'^'i ' 1 will pour out.' The

D 2

36 THE WORK OF THE HOLY SPIRIT

same word is used to the same purpose, Ezek. xxxix. 29.
Joel ii. 28. as are also other words of the same importance,
which we render by 'pouring out;' as Prov. i. 23. Isa.xxxii.
15. xliv. 3. lii. 10.

Two things have been elsewhere declared concerning this
e>q3ression, applied unto the communication of the Holy
Ghost. (1.) That a plentiful dispensation of him unto the
end for which he is promised, with respect unto a singular
and eminent degree in his operations, is intended therein.
The apostle expresseth this word, or the accomplishment of
what is promised in it, by it,e^x^ev irXovaiwi;, Tit. iii. 6. 'he
hath richly,' or abundantly, ' poured out his Spirit.' Not,
therefore, a mere grant and communication of the Spirit, but
a plentiful effusion of him is intended ; which must have
some eminent efi'ects, as pledges and tokens thereof. For
it is absurd to speak of a ' plentiful abundant effusion' with
degrees above what was before granted, and yet there be no
certain ways or means whereby it may be evidenced and de-
monstrated. The Spirit, therefore, is so promised in this
place, as to produce some notable and peculiar effects of his
communication. (2.) That this promise is peculiar unto the
days of the gospel ; I mean every promise is so, where men-
tion is made of pouring out the Spirit on men ; which may
be evinced by the consideration of every place where this
expression is used. But in this place it is most unquestion-
able, the immediate effect of it being a looking unto Christ
as he was pierced. And it maybe yet farther observed, that
there is a tacit comparison in it, with some other time or
season, or some other act of God, wherein or whereby he
gave his Spirit before ; but not in that way, manner, or
measure, that he now promiseth to bestow him. Of the
whole of these observations, Dydimus gives us a brief ac-
count, De Spir. Sanct. 1. 1. ' Significat autem effusionis ver-
bum, largam, et divitem muneris abundantiam ; itaque cum
unus quis alicubi, aut duo Spiritum Sanctum accipiunt, non
dicitur, effundam de Spiritu meo, sed tunc quando in uni-
versas gentes munus Spiritus Sancti redundaverit.'

2. Those unto whom he is thus promised, are the house
of-David and the inhabitants of Jerusalem ; that is, the whole
church, expressed in a distribution into the ruling family
and the body of the people under their rule. And the family

IN PRAYER AND SUPPLICATION. 37

of David, which was then in supreme power among the peo-
ple, in the person of Zerubbabel, is expressly mentioned, for
three reasons: (1.) Because the faithfulness of God in his
promises, was concerned in the preservation of that family,
whereof the Messiah was to spring, Christ himself being
thereby in the rule of the church typed out in an especial
manner. (2.) Because all the promises in a peculiar manner,
were first to be fulfilled in the person of Christ, so typed by
David and his house. On him the Spirit, under the New
Testament, was first to be poured out in all fulness, and from
him to be communicated unto others. (3.) It may be to de-
note the especial gifts and graces that should be communi-
cated unto them, who were to be employed in the rule and
conduct of the church, under him, the king and head there-
of. And the inhabitants of Jerusalem, is a phrase expressive
of the whole church ; because that was the seat of all their
public ordinances of worship. See Psal. cxxii. 1 — 9. Where-
fore, the whole spiritual church of God, all believers, are the
object of this promise, as represented in the family of David
and the inhabitants of Jerusalem.

3. The especial qualifications of the promised Spirit are
two : For, (1.) he is to be ]n n)'^ a 'Spirit of grace.' \n which
the Greek constantly render X"P'^' ^^^^ ^^ ^^^"^ *^^ Latin
gratia, ' grace,' is derived of pn, as is also the following
word, which signifies to 'have mercy,' or 'compassion,' to be
* gracious ;' as all the words whereby God's gracious deal-
ino-s with sinners in the Hebrew do include the signification
of pity, compassion, free goodness, and bounty. And it is
variously used in the Scripture. Sometimes for the grace
and favour of God, as it is the fountain of all gracious and
merciful effects towards us; Rom. i. 7. iv. 16. v. 2. 14. 20.
vi. 1. xi. 5. 1 Cor. i. 3. and in other places innumerable;
and sometimes for the principal effect hereof, or the gracious
favour of God whereby he accepts us in Christ; Eph. ii. 5.
2Thess. i. 12. which is the grace the apostle prays for in the
behalf of the church, Horn. xvi. 20. 1 Cor. xvi. 23. And
sometimes it is applied unto the favour of men, and accepta-
tion with them, called the ' finding grace' or ' favour' in the
sight of any; Gen. xxxix. 4. 21. xli. 24. 1 Sam. ii. 26. Rom.
XV. 11. Esther ii. 15. 17. v. 2. Luke ii. 52. Acts iv. 33. And
sometimes for the free effectual efficacy of grace in tliose in

38 THE WORK OF THE HOLY SPIRIT

whom it is ; Acts xiv. 26. 1 Cor. xv. 10. 2 Cor. xi. 9. And
sometimes for our justification and salvation, by the free
grace or favour of God in Christ; John i. 17. 1 Pet. i. 13.
For the gospel itself, as the instrument of the declaration
and communication of the grace of God; 2 Cor. vi. 1. Eph.
iii. 2. Col. i. 6. Tit. ii. 11. For the free donation of the
grace and gifts of the Spirit; John i. 16. Eph. iv. 7. And
many other significations it hath, which belong not unto our
purpose.

Three things may be intended in this adjunct ; of grace.

[1.] A respect of the sovereign cause of his dispensation,
which is no other but the mere grace of God. He may be
called a ' Spirit of grace,' because his donation is an effect of
grace, without the least respect unto any desert in those
unto whom he is given. This reason of the appellation is
declared. Tit. iii. 4 — 6. The sole cause and reason in op-
position unto our own works or deservings of the pouring
out of the Spirit upon us, is the love and kindness of God
in Jesus Christ ; whence he may be justly called, a ' Spirit of
grace.' [2.] Because he is the author of all grace in and unto
them on whom he is poured out; so God is called the ' God
of all grace,' because he is the fountain and author of it.
And that the Holy Spirit is the immediate efficient cause of
all grace in us, hath been elsewhere proved, both in general
and in the principal instances of regeneration and sanctifi-
cation, and it shall be yet farther confirmed in what doth
ensue. [3.] \n is commonly used for that grace or favour
which one hath with another : * Let me find grace in thy
sight,' as in the instances before quoted. And so the Spirit
also may be called a ' Spirit of grace,' because those on whom
he is poured out, have grace and favour with God; they are
gracious with him as being 'accepted in the beloved;' Eph.
ii. 18, Whereas, therefore, all these concur wherever this
Spirit is communicated, I know no reason why we may not
judge them all here included ; though that in the second
place be especially intended. The Spirit is promised to
work grace and holiness, in all on whom he is bestowed.

(2.) He is, as thus poured out, a Spirit D'313nn, of suppli-
cations, that is, of prayer for grace and mercy. The word is
formed from \^r\ as the other, to be gracious or merciful ; and
expressing our act towards God, it is prayer for grace, — sup-

IN PRAYER AND SUPPLICATION. 39

plication. And it is never used but to express vocal prayer,
either in the assemblies of the people of God, or by private
persons. ' Hearken to the voice of my supplications,' is ren-
dered by the apostle Paul, tKtTrjpm ; Heb. v. 7. in which place
alone in the Scripture that word is used. Originally it signi-
fies a bough or olive-branch wrapped about with wool or bays,
or something of the like nature, which those carried in their
hands and lifted up, who were suppliants unto others for
the obtaining of peace, or the averting of their displeasure.
Hence came the phrase ofvelamenta praferre, to hold out such
covered branches. So Livy de Bel. Punic. ' Ramas olese, ac
velamenta alia supplicantium portantes, orant ut reciperent
sese :'— ' Holding forth olive-branches, and other covered to-
kens used by suppliants, they prayed that they might be re-
ceived' into grace and favour. Which custom Virgil de-
clares in his J^neas addressing himself to Evander :

Optime Grajugenum, cui me Fortuna precari

Et vitla coraptos voluit prcetendere Ramos — Virg. Mn. viii. 127.

And they called them ktTrjptac ^aWovg, ' branches of sup-
plication,' or prayer. And they constantly called those
prayers which they made solemnly unto their gods, supplicia
2ind supplicationes; Liv.lib. 10. 'Eo anno multa prodigia erant,
quarum avertendarum causa supplicationes in biduum sena-
tus decrevit.' A form of which kind of prayer we have in
Cato, de re rustica, cap. 13. ' Mars pater te precor qusesoque
ut calamitates .'

Some render Dmann by miserationes, or lamentationes, and
interpret it of men's bemoaning themselves in their prayers
for grace and mercy, which in the issue varies not from the
sense insisted on. But whereas it is derived from pn which
sio-nifies to be merciful or gracious, and expresses an act of
ours towards God, it can properly signify nothing but sup-
plications for mercy and grace. Nor is it otherwise used in
the Scripture. See Job xl. 21. Prov. xviii. 23. Dan. ix. 3.
Jer. xxxi. 60. 2 Chron. vi. 21. Jer. iii. 21. Psal. xxviu. 2. 6.
xxxi. 23. cxvi. 1. cxxx. 2. cxl. 7. cxliii. 1. Dan. ix. 18. 25.
Psal xlvi. 6. which are all the places, besides this, where the
word is used ; in all which it denotes, deprecation of evil and
supplication for grace, constantly in the plural number to
denote the earnestness of men.

DOIinn, therefore, are properly supplications for grace and
mercy, for freedom and deliverance from evil, put by a synec-

40 THE WORK OF THE HOLY SPIRIT

doche for all sorts of prayer whatever. We may, therefore,
inquire in what sense the Holy Spirit of God is called a ' spi-
rit of supplication,' or what is the reason of this attribution
unto him. And he must be so either formally or efficiently,
either because he is so in himself, or unto us. If in the former
way, then he is a spirit who himself prayeth, and according
to the import of those Hebraisms, aboundeth in that duty.
As a ' man of wickedness ;' Isa. Iv. 7. or a * man of blood' is
a man wholly given to wickedness and violence ; so on the
other hand, a spirit of supplication should be a spirit abound-
ing in prayer for mercy, and the diverting of evil, as the word
imports. Now the Holy Ghost cannot be thus a spirit of
supplication, neither for himself nor us. No imagination of
any such thing can be admitted with respect unto himself,
without the highest blasphemy. Nor can he in his own per-
son make supplications for us. For besides that any such
interposition in heaven, on our behalf, is in the Scripture
wholly confined unto the priestly office of Christ and his in-
tercession, all prayer, whether oral or interpretative only, is
the act of a nature inferior unto that which is prayed unto.
This the Spirit of God hath not, he hath no nature inferior
unto that which is divine. We cannot, therefore, suppose him
to be formally a spirit of supplication, unless we deny his
Deity. He is, therefore, so efficiently with respect unto us,
and as such he is promised unto us. Our inquiry, therefore,
in general, is how or in what sense he is so. And there are
but two ways conceivable whereby this may be affirmed
of him. [1.] By working gracious ind'uiations and disposi-
tions in us unto this duty. [2.] By giving a gracious ability
for the discharge of it in a due manner. These, therefore,
must belong unto, and do comprise his efficiency as a spirit
of supplication.

Both of them are included in that of the apostle, ' The
Spirit itself maketh intercession for us ;' Rom. viii. 26,
Those who can put any other sense on this promise, may do
well to express it. Every one consistent with the analogy
of faith shall be admitted, so that we do not judge the words
to be void of sense, and to have nothing in them. To deny
the Spirit of God to be a spirit of supplication in and unto
believers, is to reject the testimony of God himself.

By the ways mentioned we affirm that he is so, nor can
any other w^ be assigned.

IN PllAYER AND SUPPLICATION. 43

[1.] He is so, by working gracious inclinations and dispo-
sitions in us unto this duty. It is he who prepareth, dispos-
eth, and inclineth the hearts of believers unto the exercise
thereof with delight and spiritual complacency. And where
this is not, no prayer is acceptable unto God. He delights
not in those cries which an unwilling mind is pressed and
forced unto by earthly desires, distress, or misery ; James
iv. 5. Of ourselves, naturally, we are averse from any con-
verse and intercourse with God, as being alienated from living
unto him, by the ignorance and vanity of our minds.

And there is a secret alienation still working in us from
all duties of immediate communion with him. It is he alone
whoworketh us unto that frame wherein we pray continually,
as it is required of us ; our hearts being kept ready and pre-
pared for this duty on all occasions and opportunities, being
in the mean time acted and steered under the conduct and
influence of those graces which are to be exercised therein.
This some call the grace of prayer that is given us by the
Holy Ghost, as I suppose improperly, though I will not con-
tend about it. For prayer absolutely, and formally, is not
a peculiar grace distinct from all other graces that are exer-
cised in it : but it is the way and manner whereby we are to
exercise all other graces of faith, love, delight, fear, reve-
rence, self-abasement, and the like, unto certain especial
ends. And I know no grace of prayer distinct or different
from the exercise of these graces. It is, therefore, a holy
commanded way of the exercise of other graces, but not a
peculiar grace itself. Only where any person is singularly
disposed and devoted unto this duty, we may, if we please,
thouo-h improperly, say that he is eminent in the grace of
prayer. And I do suppose that this part of his work will not
be denied by any, no not that it is intended in the promise.
If any are minded to stand at such a distance from other
things which are ascribed unto him, or have such an abhor-
rency of allowing him part or interest in our supplications,
as that we may in any sense be said to pray in the H jly Ghost,
that they will not admit of so much as the work of his grace,
and that wrought in believers by virtue of this promise, they
will manage an opposition unto his other actings, at too
dear a rate to be gainers by it.

[2.] He is so by giving an ability for prayer, or commu-

42 THE WORK OF THE HOLY SPIRIT

nicating a gift unto the minds of men, enabling them profit-
ably unto themselves and others, to exercise all his graces
in that especial way of prayer. It will be granted afterward,
that there may be a gift of prayer used where there is no
grace in exercise, nor perhaps any to be exercised ; that is,
as some improperly express it, the gift of prayer, where the
grace of prayer is not. But in declaring how the Spirit is
a spirit of supplication, we must take in the consideration
of both. He both disposeth us to pray, that is, to the exer-
cise of grace in that especial way, and enableth us thereunto.
And where this ability is wholly and absolutely wanting, or
where it is rejected or despised, although he may act and
exercise those very graces which are to be exercised in prayer,
and whose exercise in that way is commonly called the grace
of prayer, yet this work of his belongs unto the general head
of sanctification wherein he preserves, excites, and acts all
our graces, and not unto this especial work of prayer, nor is
he a spirit of supplication therein. He is, therefore, only a
spirit of supplication properly, as he communicates a gift or
ability unto persons to exercise all his graces in the way and
duty of prayer. This is that which he is here promised for,
and promised to be poured out for ; that is, to be given in an
abundant and plentiful manner. Wherever he is bestowed
in the accomplishment of this promise, he both disposeth
the hearts of men to pray, and enableth them so to do. This
ability indeed, he communicates in great variety, as to the
degrees of it, and usefulness unto others in its exercise, but
he doth it unto every one so far as is necessary unto his own
spiritual concernments, or the discharge of his duty towards
God and all others. But, whereas this assertion contains
the substance of what we plead for, the farther confirmation
of it must be the principal subject of the ensuing discourse.

That this is the sense of the place, and the mind of the
Holy Ghost in the words, needs no other demonstration, but
that it is expressive of their proper signification, neither can
any other sense tolerably be affixed on them. To deny the
Holy Spirit to be denominated a spirit of supplication, be-
cause he inclineth, disposeth, and enableth them to pray, unto
whom he is promised and on whom he is bestowed as such,
is to use a little too much liberty in sacred things.

A learned man of late, out of hatred unto the spirit of

IN PRAYER AND SUPPLICATION. 43

prayer, or prayer as his gift, hath endeavoured to deprive the
church of God of the whole benefit and comfort of this pro-
mise ; Amyrald. praefat. in Psal. For he contends that it be-
longs not unto the Christian church, but unto the Jews only.
Had he said it belonged unto the Jews in the first place who
should be converted unto Christ, he had not gone so wide
from the truth, nor from the sense of other expositors, though
he had said more than he could prove. But to suppose that
any grace, any mercy, any privilege, by Jesus Christ, is pro-
mised unto the Jews, wherein Gentile believers shall be no
sharers, that they should not partake of the same kind, who-
ever hath the prerogative as to degrees, is fond and impious.
For if they also are children of Abraham, if the blessing of
faithful Abraham do come upon them also, if it is through
them that he is the heir of the world, his spiritual seed in-
habiting it by right in all places, then unto them do all the
promises belong that are made unto him and his seed. And
whereas most of the * exceeding great and precious promises'
of the Old Testament are made to Jacob and Israel, to Je-
rusalem and Zion ; it is but saying that they are all confined
unto the Jews, and so at once despoil the church of God of
all right and title to them, which impious folly and sacri-
lege hath been by some attempted. But whereas all the pro-
mises belong unto the same covenant, with all the grace
contained in them and exhibited by them, who ever is inte-
rested by faith in that covenant, is so in all the promises of
God that belong thereunto, and hath an equal right unto
them, with those unto whom they were first given. To sup-
pose, now that the Jews are rejected for their unbelief, that
the promises of God made unto them whilst they stood by
faith, are ceased and of no use, is to overthrow the covenant
of Abraham, and indeed the whole truth of the New Testa-
ment. But the apostle assures us, that ' all the promises of
God are in Christ yea, and in him Amen, unto the glory of
God by us :' that is, in their accomplishment in us and to-
wards us ; 2 Cor. i. 20. So also he positively affirms that all
believers have received those promises which originally were
made unto Israel; 2 Cor. vi. 16 — 18. vii. 1. And not only
so, but he declareth also that the promises which were made
of old unto particular persons on especial occasions, as to
the grace, power, and love contained in them, and intended

44 THE WORK OF THE HOLY SPIRIT

by them, do yet belong unto all individual believers, and
are ajiplicable by them unto all their especial occasions ;
Heb. xiii. 5, 6. And their right unto, or interest in, all the
promises of God, is that which those who are concerned in
the obedience of" faith, would not forego for all that this
world can supply them withal. This, therefore, is only a par-
ticular instance of the work and effect of the Spirit, as he is
in general promised in the covenant. And as we have declared,
the promises of him, as a spirit of grace and holiness in the
covenant, belong unto the believers of the Gentiles also. If
they do not, they have neither share nor interest in Christ,
which is a better plea for the Jew, than this peculiar instance
will afford. But this promise is only an especial declaration
of what in one case this Spirit shall do, who is promised as
a spirit of grace and holiness in the covenant. And there-
fore, the author of the evasion, suspecting that the fraud and
sacrilege of it would be detected, betakes himself to other
subterfuges, which we shall afterward meet with, so far as
we are concerned.

It may be more soberly objected, that the ' spirit of grace
and supplication' was given unto believers under the Old
Testament ; and therefore, if there be no more in it, if
some extraordinary gifts be not here intended, how comes
it to be made an especial promise with respect unto the
times of the New Testament? It may, therefore, be supposed,
that not the ordinary grace or giftof prayer which believers,
and especially the officers of the church, do receive, but
some extraordinary gift bestowed on the apostles and first
converts to the church, is here intended. So the prophecy
concerning the effusion of the Spirit on all sorts of persons,
Joel ii. is interpreted by Peter, and applied unto the sending
of the Holy Ghost in miraculous gifts on the day of Pente-
cost; Acts ii.

A7isiver. 1. I have elsewhere already, in general, obviated
this objection, by shewing the prodigious folly of that ima-
gination, that the dispensation of the Spirit is confined unto
the first times of the gospel, whereof this objection is a
branch, as enmity unto the matter treated of is the occasion
of the whole. 2. We nowhere find grace and prayer, the
things here promised, to be reckoned among the extraordi-
nary gifts of the Spirit under the New Testament. Prayer,

IN PRAYER AND SUPPLICATION. 45

indeed, in an unknown tongue was so; but prayer Itself was
not so, no more than grace, which if it were, the whole pre-
sent church is graceless. 3. The promise in Joel had express
respect unto the extraordinary gifts o^ prophecy and visions,
and therefore, had its principal accomplishment in the day
of Pentecost. This promise is quite of another nature. 4.
That which is necessary for, and the duty of, all believers,
and that always, is not an exlraordinari/ gift bestowed on a
few, for a season. Now, if there are any who think that
grace and prayer are not necessary unto all believers, or that
they may have abilities, and exercise them without any aid
of the Holy Spirit, I will not at present contend with them;
for this is not a place to plead with those by whom tlie prin-
ciples of the Christian faith are denied. Divine commands
are the rule of our duty, not man's imaginations. 5. If this
be not an especial promise of the New Testament, because
the matter of it, or grace promised, was in some degree and
measure enjoyed under the Old, then is there no promise
made with respect unto that season; for the saints under
the Old Testament were really made partakers of all the
same graces with those under the New. Wherefore, 6. two
things are intended in the promise with respect unto the
times of the gospel : (1.) Ait ampliation and enlargement of this
grace or favour, as unto the subjects of it extensively. It was
under the Old Testament confined unto a few, but now it
shall be communicated unto many, and diffused all the
world over. It shall be so poured out as to be shed abroad
and imparted thereby unto many. That which before was
but as the watering of a garden by an especial hand, is
now as the clouds pouring themselves forth on the whole
face of the earth. (2.) An increase of the degrees of spiritual
abilities for the performance of it. Tit. iii. 5, 6. There is
now a rich communication of the Spirit of grace and prayer
granted unto believers, in comparison of what was enjoyed
under the Old Testament. This the very nature of the dis-
pensation of the gospel, wherein we receive from Jesus
Christ grace for grace, doth evince and confirm. I suppose
it needless to prove, that as unto all spiritual supplies of
grace there is brought in an abundant administration of it
by Jesus Christ ; the whole Scripture testifying unto it.
There were indeed under the Old Testament, prayers

46 THE WORK OF THE HOLY SPIRIT

and praises of God dictated by a spirit of" prophecy, and re-
ceived by immediate divine revelation, containing mysteries
for the instruction of the church in all ages. These prayers
were not suggested unto them by the aid of the Spirit as a
* spirit of supplication,' but dictated in and to them by the
Spirit, as a spirit of prophecy. Nor did they themselves
comprehend the mind of the Holy Spirit in them fully, but
inquired diligently thereinto, as into other prophecies given
out by the Spirit of Christ which was in them ; 1 Pet. i. 11,
12. An instance whereof we may have in Psal. xxii. A
prayer it is with thanksgiving from first to last. Now, al-
though David unto whom it was given by inspiration, might
find in his own condition things that had some low and mean
resemblance of what was intended in the words suggested
unto him by the Holy Spirit, as he was a type of Christ, yet
the depth of the mysteries contained therein, the principal
scope and design of the Holy Ghost, was in a great measure
concealed from himself, and much more from others. Only
it was given out unto the church by immediate inspiration,
that believers might search and diligently inquire into what
was signified and foretold therein, that so thereby they might
be gradually led into the knowledge of the mysteries of God,
according as he was pleased graciously to communicate of
his saving light unto them. But withal it was revealed unto
David and the other prophets, ' that in these things, they
did not minister unto themselves but unto us,' as having
mysteries in them, which they could not, which they were
not, to comprehend. But as this gift is ceased under the
New Testament, after the finishing of the canon of the Scrip-
ture, nor is it by any pretended unto : so was it confined of
old unto a very few inspired persons, and belongs not unto
our present inquiry ; for we speak only of those things
which are common unto all believers. And herein a prefer-
ence must in all things be given unto those under the New
Testament.

If, therefore, it could be proved, which I know it cannot
be, that the generality of the church under the Old Testa-
ment made use of any forms of prayers, as mere forms of
prayer, without any other end, use, or mystical instruction
(all which concurred in their prophetical composures), for the
sole end of prayer ; yet would it not, whatever any pretend

IN PRAYER AND SUPPLICATION. 47

or plead, thence follow, that believers under the New Tes-
tament may do the same, much less that they may be obliged
always so to do. For there is now; a more plentiful and rich
effusion of the spirit of grace and supplication upon them,
than was upon those of old. And as our duty is to be regu-
lated by God's commands, so God's commands are suited
unto the dispensation of his grace. For persons under the
New Testament who are commanded to pray, not to make
use constantly in their so doing, of the gifts, aids, and assist-
ance of the Spirit, which are peculiarly dispensed and com-
municated therein, on pretence of what was done under the
Old, is to reject the grace of the gospel, and to make them-
selves guilty of the highest ingratitude. Wherefore, although
we may and ought to bear with them, who having not re-
ceived any thing of this promised grace and assistance, nor
do believe there is any such thing, do plead for the use of
forms of prayer to be composed by some and read by others
or themselves, and that only, in the discharge of this duty;
yet such as have been made partakers of this grace, and
who own it their duty constantly to use and improve the
promised aids of the Spirit of God, will be careful not to ad-
mit of any such principles or practice, as would plainly an-
nihilate the promise.

Thus much then we may suppose ourselves to have ob-
tained in the consideration of this testimony, That God hath
promised under the Ne7v Testament to give unto believers, in a
plentiful manner or measure, the Spirit of grace and supplica-
tion, or his oivn Holy Spirit enabling them to pray according to
his mind and tvill. The way and manner of his work therein,
shall be afterward declared. And it may suffice to oppose,
in general, this one promise unto the open reproaches and
bold contempts that are by many cast on the spirit of prayer,
whose framers, unless they can blot this text out of the Scrip-
ture, will fail at last in their design. We shall not, therefore,
need to plead any other testimony to the same purpose in
the way of promises. Only we may observe, that this being
expressly assigned as a part of the gracious work of the
Holy Spirit, as promised under the New Testament, there is
no one promise to that purpose, wherein this grace is not m-
cluded : therefore the known multiplication of them addeth
strength unto our argument.

48 TF1E WORK OF THE HOLY SPIRIT

CHAP. III.

Gal. iv. 6. opened and vindicated.

The next general evidence given unto the truth under con-
sideration, is the account of the accomplishment of this pro-
mise under the New Testament, where also the nature of the
operation of the Holy Spirit herein, is in general expressed.
And this is. Gal. iv. 6. * Because ye are sons, God hath sent
forth the Spiritof his Son, crying, Abba Father.' An account,
as was said, is here given of the accomplishment of the promise
before explained. And sundry things may be considered in
the words.

First, The subject on whom he is bestowed, and in whom
he worketh, are believers, or those who by the Spirit of
adoption are made the children of God. We receive the
adoption of sons, and because we are sons, he sendeth his
Spirit into our hearts. And this privilege of adoption we
obtain by faith in Christ Jesus ; John i. 12. 'To as many as
received him, he gave power to become the sons of God,
even to them that believed on his name.' Secondly, There
is an especial appellation or description of the Spirit as pro-
mised and given unto this purpose, he is the ' Spirit of the
Son.' That the original ground and reason hereof, is his
eternal relation to the Son as proceeding from him, hath
been elsewhere evinced. But there is something more par-
ticular here intended. He is called the ' Spirit of the Son,'
with respect unto his communication to believers. There is,
therefore, included herein, that especial regard unto Jesus
Christ the Son of God which is in the work mentioned, as it
is an evangelical mercy and privilege. He is therefore
called the 'Spirit of the Son,' not only because of his eternal
procession from him ; but, 1. Because he was in the first place
given unto him as the head of the church, for the unction,
consecration, and sanctification, of his human nature.
Here he laid the foundation, and gave an example of what
he was to do in and towards all his members. 2. It is im-
mediately from and by him, that he is communicated unto us,
and that two ways : (1.) Authoritativelt/, by virtue of the co-

IN PRAYER AND SUPPLICATION. 49

venant between the Father and him, whereon, upon his ac-
complishment of the work of the mediation in a state of hu-
miliation according to it, he 'received the promise of tlie
Spirit,' that is, power and authority to bestow him on whom
he would, for all the ends of that mediation ; Acts ii. 33.
V. 31. (2.) Formally, in that all the graces of the Spirit are
derived unto us from him as the head of the church, as the
spring of all spiritual life, in whom they were all treasured
and laid up unto that purpose ; Col. ii. 19. Eph. iv. 16. Col.
iii. 1—4.

Secondly, The work of this Spirit, in general, as bestowed
on believers, is partly included, partly expressed, in these
words. In general (which is included) he enables them to
behave themselves suitably unto that state and condition
whereunto they are taken upon their faith in Christ Jesus.
They are made children of God by adoption, and it is meet
they be taught to carry themselves as becomes that new re-
lation. 'Because ye are sons, he hath given you the Spirit
of his Son,' without which they cannot walk before him as
becometh sons. He teacheth them to bear and behave
themselves no longer as foreigners and strangers, nor as
servants only, but as 'children' and 'heirs of God ;' Rom. viii.
15. He endoweth them with a frame and disposition of
heart unto holy filial obedience : for as he takes away the
distance, making them to be nigh who were aliens, and far
from God ; so he removes that fear, dread, and bondao^e
which they are kept in who are under the power of the law ;
2 Tim. i. 7, 'For God hath not given us the spirit of fear,
but of power and love, and of a sound mind,' Not the spirit
of fear, or a 'spirit of bondage unto fear,' as Rom. viii. 15.
that is, in and by the efficacy of the law filling our minds
with dread, and such considerations of God as will keep us
at a distance from him. But he is in the sons, on whom he
is bestowed, a spirit of power ; strengthening and enabling
them unto all duties of obedience. This irvivfia ^wufiswg, is
that whereby we are enabled to obedience, v/hich the apostle
gives thanks for; 1 Tim. i. 12. ■)(^apivtx(i) no Iv^vvaf^uoaavTi /ne
■)(pi(TTw, to ' Christ that enableth me,' that is, by his spirit of
power. For without the spirit of adoption we have not the
least strength or power to behave ourselves as sons in the
family of God* And he is also, as thus bestowed, a spirit

VOL. IV E

50 THE WORK OF THE HOLY- SPIRIT

of love, who worketh in us that love unto God, and that de-
light in him, which becometh children towards their heavenly
Father. This is the first genuine consequent of this relation.
There may be many duties performed unto God where there
is no true love to him ; at least no love unto him as a Father
in Christ, which alone is genuine and accepted. And, lastly,
he is also a spirit (T(j)(f)povi(Tfj.ov, of a modest, grave, and sober
mind. Even children are apt to wax wanton and curious and
proud in their father's house ; but the Spirit enables them to
behave themselves with that sobriety, modesty, and humility,
which becometh the family of God. And in these three
things, spiritual power, love, and sobriety of mind, consists
the w^hole deportment of the children of God in his family.
This is the state and condition of those who by the effectual
working of the spirit of adoption, are delivered from the
* spirit of bondage unto fear,' which the apostle discourseth
of, Rom. viii. 15.

Those who are under the power of that spirit, or that effi-
cacious working of the spirit by the law, cannot by virtue of
any aids, or assistance, make their addresses unto him by
prayer in a due manner. For, although the means whereby
they are brought into this state, be the Spirit of God acting
upon their souls and consciences by the laAV ; yet formally,
as they are in the state of nature, the spirit whereby they are
acted is the unclean 'spirit of the world,' or the influence of
him who 'rules in the children of disobedience.' The law
that they obey, is the law of the members mentioned by the
apostle, Rom. vii. The works which they perform, are the
'unfruitful works of darkness,' and the fruits of these unfruitful
works 'are sin' and 'death.' Being under this bondage they
have no power to approach unto God, and their bondage
tending unto fear, they can have no delight in an access unto
him. Whatever other provisions or preparations such per-
sons may have for this duty, they can never perform it unto
the glory of God, or so as to find acceptance with him.
With those who are delivered from this state, all things are
otherwise. The Spirit whereby they are acted is the Spirit
of God, the spirit of adoption, of power, love, and a sound
mind. The law which they are under obedience unto, is the
holy law of God, as written in the fleshly tables of their
hearty. The effects of it are faith and love, with all other

IN PRAYER AND SUPPLICATION. 51

graces of the Spirit, whereof they receive the fruits in peace
with joy unspeakable and full of glory.

Thirdly, An instance is given of his effectual working
these things in the adopted sons of God in the duty of prayer ;
'crying, Abba Father.' 1. The object of the especial duty
intended, is * God even the Father ;' Eph. ii. 1 8. Abba 6 TroTrjp.
Abba is the Syriac or Chaldee name for Father, then in com-
mon use among the Jews ; and irarrip was the same name
amongst the Greeks or Gentiles. So that the common inte-
rest of Jews and Gentiles in this privilege may be intended.
Or rather a holy boldness and intimate confidence of love is
designed in the reduplication of the name. The Jews have
a saying in the Babylonian Talmud in the treatise of blessings
n>3iD KQx nb^ '2i^D «nK h^ omx |nip]'N ninD*ii'ni D'-inyn 'ser-
vants and handmaids (that is, bond-servants) do not call on
such a one Abba or Ymma.' Freedom of state, with a right
unto adoption, whereof they are incapable, is required unto
this liberty and confidence. God gives unto his adopted sons
nnni 11)"^ a free spirit, Psal. li. 14. a spirit of gracious filial
ingenuity. This is that spirit which cries Abba ; that is the
word, whereby those who were adopted, did first salute their
fathers, to testify their affection and obedience. For Abba
signifies not only father, but 'my father;' for ax 'my father'
in the Hebrew, is rendered by the Chaldee paraphrast only
NDK Abba ; see Gen. xix. 34. and elsewhere constantly. To
this purpose speaks Chrysostom, (dovXo/jisvoQ SaT^at yvijat-
6Tr}Ta, KoX TyTOJv 'EjSpatwi' eKpacraTO yXwamj' ov yap tiTTE ii6i>ov
6 TTaTrjp, aXX o/3/3a 6 iTUTrip, oTrep twv iraiSojv paXicrra sari twv
jv-naiojv TTjooc TraTspa prifia' ' Being willing to shew the inge-
nuity (that is, in this duty) he useth also the language of the
Hebrews ; and says not only Father, but Abba Father, which
is a word proper unto them who are highly ingenuous.'

And this he effecteth two ways : (1.) By the excitation of
o-races and gracious affections in their souls in this duty ;
especially those of faith, love, and delight. (2.) By enabling
them to exercise those graces and express those affections in
vocal prayer. For Kpdt,ov denotes not only crying, but an
earnestness of mind expressed in vocal prayer. It is praying
Iv ^ojv^ jutyaXy, as it is said of our Saviour, Matt, xxvii. oO.
For the whole of our duty in our supplications is expressed
herein. Now we are not concerned, or do not at present in-

E 2

52 THE V.ORK OF THE II.OI.Y .SPlllIT

quire, what course they take, what means they employ, or
what helps they use, in prayer, who are not as yet partakers
of this privilege of adoption : it is only those who are so,
whom the Spirit of God assists in this duty. And the only
question is, What such persons are to do, in compliance with
his assistance, or what it is that they obtain thereby ?

And we may compare the different expressions used by
the apostle in this matter, whereby the general nature of the
work of the Spirit herein, will farther appear. In this place
he saith, God hath sent forth into our hearts to irvtvfxa tov
vlovKpd^ov, 'the Spirit of his Son, crying, Abba Father;' Rom.
viii. 15. He saith we have received to ttfeujuo vloOecjiag Iv
w KpaZ,ofx^v, the ' spirit of adoption,' the Spirit of the Son given
us because we are sons, ' Avhereby,' or in whom ' we cry Abba
Father.' His acting in us, and our acting by him, is expressed
by the same word. And the inquiry here is, how in the
same duty he is said to cry in us, and we are said to cry in
him. And there can be no reason hereof, but only because
the same work is both his and ours in divers respects. As
it is an act of grace and spiritual power, it is his, or it is
wrought in us by him alone. As it is a duty performed by
us, by virtue of his assistance, it is ours ; by him we cry
Abba Father. And to deny his actings in our duties is to
overthrow the gospel. And it is prayer formally considered,
and as comprising the gift of it, with its outward exercise,
which is intended. The mere excitation of the graces of
faith, love, trust, delight, desire, self-abasement, and the
like animating principles of prayer, cannot be expressed by
crying, though it be included in it. Their actual exercise in
prayer formally considered, is that which is ascribed unto
the Spirit of God. And they seem to deal somewhat se-
verely with the church of God and all believers, who will not
allow that the work here expressly assigned unto the Spirit
of adoption, or of the Son, is sufficient for its end, or the
discharge of this duty, either in private or in the assemblies
of the church. There is no more required unto prayer either
way, but our crying, Abba Father, that j?, the making our
requests known unto him as our Father in Christ, with sup-
plications and thanksgivings, according as our state and oc-
casions do require. And is not the aid of the Spirit of God
sufficient to enable us hereunto ? It was so of old, and that

IN PRAYER AND SUPPLICATION. 53

unto all believers, according as they were called unto this
duty, with respect unto their persons, families, or the church
of God. If it be not so now, it is because either God will
not now communicate his Spirit unto his children or sons
according to the promise of the gospel, or because indeed
this grace and gift of his is by men despised, neglected, and
lost. And the former cannot be asserted on any safe grounds
whatever : the latter is our interest to consider.

This two-fold testimony concerning the promise of the
communication of the Holy Spirit, or a Spirit of supplication,
unto believers under the New Testament, and the accomplish-
ment of it, doth sufficiently evince our general assertion,
that there is ^ peculiar ivo)'k or special gracious operation of the
Holy Ghost in the prayers of believers enabling them thereunto.
For wo intend no more hereby, but that as they do receive
him by virtue of that promise, which the world cannot do,
in order unto his gracious efficiency in the duty of suppli-
cation ; so he doth actually incline, dispose, and enable them
to cry Abba Father, or to call upon God in prayer as their
Father by Jesus Christ. To deny this, therefore, is to rise up
in contradiction unto the expresstestimony of God himself;
and by our unbelief to make him a liar. And had we nothing
farther to plead in this cause, this were abundantly sufficient
to reprove the petulant folly of them by whom tliis work of
the Holy Ghost, and the duty of believers thereon to ' pray
in the Spirit,' if we may use the despised and blasphemed
expressions of the Scripture, is scorned and derided.

For as to the ability of prayer which is thus received,
some there are, who know no more of it as exercised in a
way of duty, but the outside, shell, and appearance of it ;
and that not from their own experience, but from what they
observed in others. Of these there are not a few who confi-
dently affirm, that it is wholly a work of fancy, invention,
memory, and wit, accompanied with some boldness and elo-
cution, unjustly fathered on the Spirit of God, who is no way
concerned therein. And, it may be, they do persuade many,
no better skilled in these things than themselves, that so it
is indeed. Howbeit, those who have any experience of the
real aids and assistances of the Spirit of God in this work
and duty, any faith in the express testimonies given by God
himself hereunto, cannot but despise such fabulous imagi-

54 THE WORK OF THE HOLY SPIRIT, &C-

nations. You may as soon persuade them that the sun doth
not give light, nor the fire heat, that they see not with their
eyes, nor hear with their ears, as that the Spirit of God doth
not enable them to pray, or assist them in their supplica-
tions. And there might some probability be given unto
these pretences, and unto the total exclusion of the Holy
Ghost from any concernment herein, if those concerning
whom and their duties they thus judge, were generally per-
sons known to excel others in those natural endowments
and acquired abilities whereunto this faculty of prayer is
ascribed. But will this be allowed by them who make use
of this pretence, namely, that those who are thus able to
pray as they pretend by virtue of a spiritual gift, are persons
excelling in fancy, memory, wit, invention, and elocution ?
It is known that they will admit of no such things but in all
other instances they must be represented as dull, stupid, ig-
norant, unlearned, and brutish. Only in prayer they have
the advantage of those natural endowments. These things
are hardly consistent with common ingenuity. For is it not
strange that those who are so contemptible with respect
unto natural and acquired endowments in all other things,
whether of science or of prudence, should yet in this one
duty or work of prayer so improve them, as to outgo the
imitation of them by whom they are despised ? For as they
do not, as they will not pray as they do, so their own hearts
tell them, they cannot, which is the true reason why they so
despitefully oppose this praying in the Spirit, whatever pride
or passion pretends to the contrary. But things of this na-
ture will again occur unto us, and therefore shall not be
here farther insisted on. Having, therefore, proved that God
hath promised a plentiful dispensation of his Spirit unto be-
lievers under the New Testament, to enable them to pray
according unto his mind ; and that, in general, this promise
is accomplished in and towards all the children of God ; it
remaineth, in the second place, as to what we have proposed,
that we declare what Is the work of the Holy Ghost in them
unto this end and purpose, or how he is unto us a Spirit of
prayer or supplication.

THE NATURE OF PRAYER. 55

CHAP. IV.

Tlie nature of prayer. Fom. viii. 26. opened and vindicated.

Prayer, at present, I take to be a gift, ability, or spiritual fa-
culty of exercising faith, love, reverence, fear, delight, and other
graces in a way of vocal requests^ supplications, and praises unto
God. In every thing making our request known unto God; Phil.
iv. 6.

This gift and ability, I affirm to be bestowed, and this
work by virtue thereof to be wrought in us by the Holy Ghost,
in the accomplishment of the promise insisted on, so crying
* Abba Father' in them that do believe. And this is that which
we are to give an account of, wherein we shall assert nothing
but what the Scripture plainly goeth before us in, and what
the experience of believers duly exercised in duties of obe-
dience, doth confirm. And in the issue of our endeavour,
we shall leave it unto the judgment of God and his church,
whether they are ecstatical, enthusiastical, unaccountable
raptures that we plead for, or a real gracious effect and work
of the Holy Spirit of God.

The first thing we ascribe unto the Spirit herein is, that
he supplieth and furnisheth the mind, with a due compre-
hension of the matter of prayer, or what ought, both in ge-
neral, and as unto all our particular occasions, to be prayed
for. Without this, I suppose it will be granted, that no man
can pray as he ought. For how can any man pray, that knows
not what to pray for? Where there is not a comprehension
hereof, the very nature and being of prayer is destroyed.
And herein the testimony of the apostle is express; Rom.
viii. 26. ' Likewise also the Spirit helpeth our infirmities, for
we know not what we should pray for as we ought, but the
Spirit itself maketh intercession for us with groans that can-
not be uttered.'

It is that expression only which at present I urge, * We
know not what we should pray for as we ought.' This is
generally supposed to be otherwise ; namely, that men know
well enough what they ought to pray for, only they are
wicked and careless, and will not pray for what they know

56 THE NATURE OF PRAYER.

they ought so to do. I shall make no excuse or apology for
the wickedness and carelessness of men, which without doubt
are abominable. But yet I must abide by the truth asserted
* by the apostle, which I shall farther evidence immediately,
namely, that without the especial aid and assistance of the
Holy Spirit 'no man knoweth what to pray for as he ought.'

But yet there is another relief in this matter, and so no
need of any work of the Holy Ghost therein. And we shall
be accounted impudent, if we ascribe any thing unto him,
whereof there is the least colourable pretence, that it may be
otherwise effected or provided for : so great an unwilling-
ness is there to allow him either place, work, or office in the
Christian religion, or the practice of it. Wherefore, it is pre-
tended that although men do not of themselves know what
to pray for, yet this defect may be supplied in a prescript
form of words, prepared on purpose to teach, and confine men
unto what they are to pray for.

We may, therefore, dismiss the Holy Spirit and his as-
sistance as unto this concernment of prayer ; for the due
matter of it may be so set down and fixed on ink and paper,
that the meanest capacity cannot miss of his duty there-
in. This, therefore, is that which is to be tried in our en-
suing discourse; namely, tlat whereas it is plainly aftirmed
that ' we know not of ourselves what we should pray for as
we ought' (which I judge to be universally true, as unto all
persons, as well those who prescribe prayers, as those unto
whom they are prescribed), and that the Holy Spirit helps
and relieveth us herein, whether we may or ought to relin-
quish and neglect his assistance, and so to rely only on such
supplies as are invented or used unto that end, for which he
is promised; that is plainly, whether the word of God be to
be trusted unto in this matter or not.

It is true, that ' whatever we ought to pray for,' is de-
clared in the Scripture ; yea, and summarily comprised in the
Lord's prayer. But it is one thing to have what we ought to
pray for in the book; another thing to have it in our minds
and hearts, without which it will never be unto us, the due
matter of prayer. It i.s out of the ' abundance of the heart'
that the mouth must speak in this matter; Matt. xii. 34.
There is, therefore, in us a threefold defect with respect unto
the matter of prayer ; which is sujjplicd by the Holy Spirit,

THE NATURE OF PRAYER. 57

and can be so no other way, nor by any other means ; and
therein is he unto us a Spirit of supplication, according to
the promise.

For, 1. We knoiv not our oion wants; 2. We knoiv not the
supplies ofthetn that are expressed in the promises of God; and,
3. We kno7v not the end whereunto what tve pray for is to be di-
rected, which I add unto the former. Without the knowledge
and understanding of all these, no man can ' pray as he
ought ;' and we can no way know them, but by the aid and
assistance of the Spirit of grace. And if these things be
manifest, it will be evident how in this first instance we are
enabled to pray by the Holy Ghost.

First, Our wants, as they are to be the matter of prayer,
may be referred unto three heads ; and none of them of our-
selves do we know aright, so as to make them the due sub-
ject of our supplications, and of some of them we know no-
thing at all.

1 . This first consists in our outward straits, pressures, and
diflSculties, which we desire to be delivered from, with all
other temporal things wherein we are concerned. In those
things it should seem wondrously clear, that of ourselves
we know what to pray for. But the truth is, whatever our
sense may be of them, and our natural desires about them,
yet how and when, under what conditions and limitations,
with what frame of heart and spirit, what submission unto
the pleasure of God they are to be made the matter of our
prayers, we know not. Therefore, doth God call the prayers
of most about them, howling, and not a crying unto him
* with the heart;' Hos. vii. 14. There is indeed a voice of
nature crying in its distress unto the God of nature. But
that is not the duty of evangelical prayer which we inquire
after. And men oft-times most miss it, where they think
themselves most ready and prepared. To know our temporal
wants so as to make them the matter of prayer according to
the mind of God, requires more wisdom than of ourselves
we are furnished withal. ' For who knoweth what is good
for man in this life, all the days of his vain life, which he
spendeth as a shadow?' Eccles. vi. 12. And oft-times be-
lievers are never more at a loss, than how to pray aright
about temporal things. No man is in pain or distress, or
under any wants, whose continuance would be destructive to

58 THE NATURE OF PRAYER.

his being, but he may, yea he ought to make deliverance from
them the matter of his prayer. So in that case he knows in
some measure, or in general, ' what he ought to pray for,'
without any peculiar spiritual illumination. But yet the cir-
cumstances of those things, and wherein their respect unto
the glory of God, and the supreme end or chiefest good of the
persons concerned, doth stand (with regard whereunto they
can alone be made the matter of prayer acceptable unto
God in Christ), is that which of themselves they cannot un-
derstand, but have need of an interest in that promise made
to the church, ' that they shall be all taught of God.' And
this is so much more in such things as belong only unto the
conveniences of this life, whereof no man of himself knows
what is good for him, or useful unto him.

2. We have internal wants that are discerned in the lisrht
of a natural conscience : such is the guilt of sin, whereof that
accuseth; sins against natural light and plain outward letter
of the law. The^e things we know somewhat of without
any especial aid of the Holy Spirit; Rom. ii. 14, 15. and de-
sires of deliverance are inseparable from them. But we may
observe here two things: (1.) That the knowledge which we
have hereof of ourselves, is so da}k and confused, as that we
are no ways able thereby to manage our wants in prayer
aright unto God. A natural conscience awakened and ex-
cited by afflictions or other providential visitations, will
discover itself in unfeigned and severe reflections of guilt
upon the soul. But until the ' Spirit doth convince of
sin,' all things are in such disorder and confusion in the
mind, that no man knows how to make his address unto God
about it in a due manner. And there is more required to
treat aright with God about the guilt of sin, than a mere
sense of it. So far as men can proceed under that sole con-
duct and guidance, the Heathens went in dealing with their
supposed gods, without a due respect unto the propitiation
made by the blood of Christ. Yea, prayer about the guilt of
sin, discerned in the light of a natural conscience, is but an
abomination.

Besides, (2.) we all know how small a portion of the
concernment of believers doth lie in those things which fall
under the light and determination of a natural conscience.
For,

THE NATURE OF PRAYER. 59

3. The things about which believers do and ought to
treat, principally, and deal with God in their supplications,
are the imvard spiritual frames and dispositions of their souls,
with the actings of grace and sin in them. Hereon David
was not satisfied with the confession of his original and all
known actual sins ; Psal. li. 5. nor yet with an acknowledo--
ment that ' none knoweth his own wanderings,' whence he
desireth cleansing from ' unknown sins ;' Psal. xix. 12. but,
moreover, he begs of God to undertake the inward search of
his heart, to find out what was amiss, or right, in him ; Psal.
cxxxix. 23, 24. as knowing, that God principally required
* truth in the inward part;' Psal. li. 6. Such is the carrying
on of the work of sanctification in the whole spirit and soul ;
1 Thess. V. 23,

The invv'ard sanctification of all our faculties, is what we
want and pray for. Supplies of grace from God unto this
purpose, with a sense of the power, guilt, violence, and de-
ceit of sin in its inward actings in the mind and affections,
with other things innumerable thereunto belonging, make up
the principal matter of prayer as formally supplication.

Add hereunto, that unto the matter of prayer taken
largely for the whole duty so called, everything wherein we
have intercourse with God in faith and love, doth belono-.
The acknowledgment of the whole mystery of his wisdom,
grace, and love, in Christ Jesus, with all the fruits, effects,
and benefits, which thence we do receive, all the workings
and actings of our souls towards him, with their faculties
and affections ; in brief, every thing and every conception
of our minds, wherein our spiritual access unto the throne of
grace doth consist, or which doth belong thereunto, with all
occasions and emergencies of spiritual life, are in like man-
ner comprised herein. And that we can have such an ac-
quaintance with these things as to manage them acceptably
in our supplications, without the grace of spiritual illumina-
tion from the Holy Ghost, few are so ignorant or profane as
to assert. Some, I confess, seem to be strangers unto these
things, which yet renders them not of the less w^eight or
moment.

But hence it comes to pass that the prayers of believers
about them, eippecially their confessions of what sense they
have of the power and guilt of the inward actings of sin, have

60 THE NATURE OF PRAYER.

been by some exceedingly traduced and reproached. For
whereas they cannot out of their ignorance understand such
things; out of their pride, heightened by sensuality of life,
they despise and contemn them.

Secondly, The matter of prai/er may be considered with
respect unto the promises of God. Those are the measure
of prayer, and contain the matter of it. What God hath
jDfomised, all that he hath promised and nothing else, are
we to pray for. For 'secret things belong unto the Lord our
God alone,' but the declaration of his will and grace belongs
unto us, and is our rule. Wherefore, there is nothing that
we really do, or may stand in need of, but God hath pro-
mised the supply of it, in such a way and under such limi-
tations, as may make it good and useful unto us. And there
is nothing that God hath promised but we stand in need of
it, or are some way or other concerned in it as members of
the mystical body of Christ. Wherefore, ' we know not what
we ought to pray for as we should,' unless we know or un-
derstand the goodness, grace, kindness, and mercy, that is
prepared and proposed in the promises of God. For how
should we, seeing we are to pray for all that God hath pro-
mised, and for nothing but what God hath promised, and as
he hath promised it ? The inquiry, therefore, that remains, is
whether we of ourselves, without the especial assistance of
the Holy Spirit, do understand these things or no? The
apostle tells us that the ' things of God,' spiritual things,
'knoweth no man but the Spirit of God,' and that we must
receive the Spirit that is of God, ' to know the things that are
freely given unto us of God ;' 1 Cor. ii. 11, 12. which are the
o-race mercy, love, and kindness, of the promises ; 2 Cor.
vii. 1. To say that of ourselves, we can perceive, under-
stand, and comprehend these things without the especial
assistance of the Holy Ghost, is to overthrow the whole gos-
pel and the grace of our Lord Jesus Christ, as hath been
elsewhere demonstrated.

But it may be it will be said, there is more stir than needs
made in this matter. * God help poor sinners, if all this be
required unto their prayers ; certainly men may pray at a
chea])er rate and with much less trouble, or very few will
continue long in that duty.' For some can see no necessity
of thus understanding the grace antl mercy that is in the

THE XATURE OF PRAYER. 61

promises unto prayer ; and suppose that men know well
enough what to pray for without it.

But those who so speak, neither know what it is to pray,
nor it seems are willing to learn. For we are to pray in
faith ; Rom. x, 14. And faith respects God's promises ; Heb.
iv. 1. Rom. iv. If, therefore, we understand not what God
hath promised, we cannot pray at all. It is marvellous what
thoughts such persons have of God and themselves, who
without a due comprehension of their own wants, and with-
out an understanding of God's promises, wherein all their
supplies are laid up, do say their prayers, as they call it, con-
tinually. And indeed in the poverty, or rather misery, of
devised aids of prayer, this is not the least pernicious effect
or consequent, that they keep men off from searching the
promises of God, whereby they might know what to pray for.
Let the matter of prayer be so prescribed unto men, as that
they shall never need, either to search their own hearts or
God's promises about it, and this whole work is dispatched
out of the way. But then is the soul prepared aright for this
duty, and then only, when it understands its own condition,
the supplies of grace provided in the promise, the suitable-
ness of those supplies unto its wants, and the means of its
conveyance unto us by Jesus Christ. That all this we have
by the Spirit, and not otherwise, shall be immediately de-
clared.

Thirdly, Unto the matter of prayer I join the end we aim
at, in the things we pray for, and which we direct them unto.
And herein also are we in ourselves at a loss : and men may
lose all the benefit of their prayers by proposing undue ends
unto themselves in the things they pray for. Our Saviour
saith, 'Ask, and you shall receive ;' but the apostle James
affirms of some, chap. iv. 3. 'Ye ask and receive not, be-
cause ye ask amiss, to consume it on your pleasures.' To
pray for any thing, and not expressly unto the end where-
unto of God it is designed, is to ask amiss and to no purpose.
And yet whatever confidence we may have of our own wis-
dom and integrity, if we are left unto ourselves, without the
especial guidance of the Spirit of God, our aims will never
be suited unto the will of God. The ways and means
whereby we may fail, and do so in this kind, when not under
the actual conduct of the Spirit of God, that is, when our

62 WORK OF THE HOLY SPIRIT IN PRAYER.

own natural and distempered affections do immix themselves
in our supplications, are innumerable. And there is no-
thing so excellent in itself, so useful unto us, so acceptable
unto God in the matter of prayer, but it may be vitiated,
corrupted, and prayer itself rendered vain, by an application
of it unto false or mistaken ends. And what is the work
of the Spirit to guide us herein, we shall see in its proper
place.

CHAP. V.

The work of the Holy Spirit as to the matter of prayer.

These things are considerable as to the matter of prai/er ;
and with respect unto them, of ourselves we hnoxo not lohat
we should pray for, nor lime, nor ichen. And the first work
of the Spirit of God, as a spirit of supplication in believers,
is to give them an understanding of all their wants, and of
the supplies of grace and mercy in the promises, causing a
sense of them to dwell and abide on their minds ; as that,
according unto their measure, they are continually furnished
with the matter of prayer, without which men never pray, and
by which, in some sense, they pray alivai/s. For,

First, He alone doth, and he alone is able to give us
such an understanding of our oiv}i wants, as that we may be
able to make our thoughts about them known unto God in
prayer and supplication. And what is said concerning our
wants, is so likewise with respect unto the whole matter of
prayer, whereby we give glory to God, either in requests or
prayers. And this I shall manifest in some instances, where-
unto others may be reduced.

1. The principal matter of our prayer concerneth ^(7////
and unbelief. So the apostles prayed in a particular manner,
' Lord increase our faith ;' and so the poor man prayed in his
distress, 'Lord help thou my unbelief.' I cannot think that
they ever pray aright, who never pray for the pardon of un-
belief, for the removal of it, and for the increase of faith. H'
unbelief be the greatest of sins, and if faith be the greatest
of the gifts of God, we are not Christians, if those things
are not one principal part of the matter of our prayers . t^nto

WORK OF THE HOLY SPIRIT IN PRAYER. G3

this end we must be convinced of the nature and guilt of
unbelief, as also of the nature and use of faith ; nor without
that conviction do we either know our own chiefest wants,
or what to pray for as we ought. And that this is the es-
pecial work of the Holy Ghost, our Saviour expressly de-
clares, John xvi. 9. 'He convinceth the world of sin, because
they believe not on him.' I do, and must deny, that any one
is or can be convinced of the nature and guilt of that unbe-
lief, either in the whole or in the remainder of it, which the
gospel condemneth, and which is the great condemning sin
under the gospel, without an especial work of the Holy Ghost
on his mind and soul. For unbelief, as it respecteth Jesus
Christ, not believing in him, or not believing in him as we
ought, is a sin against the gospel, and it is by the gospel
alone that we may be convinced of it, and that as it is the
ministration of the Spirit. Wherefore, neither the light of a
natural conscience, nor the law, will convince any one of the
guilt of unbelief with respect unto Jesus Christ, nor instruct
them in the nature of faith in him. No innate notions of
our minds, no doctrines of the law will reach hereunto. And
to think to teach men to pray, or to help them out in pray-
ing, without a sense of unbelief, or the remainders of it in
its guilt and power, the nature of faith with its necessity,
use, and efficacy, is to say unto the naked and the hungry.
Be ye warmed and filled ; and not give them those things that
are needful to the body. This, therefore, belongs unto the
work of the Spirit, as a spirit of supplication. And let men
tear and tire themselves night and day, with a multitude of
prayers, if a work of the Spirit of God, in teaching the na-
ture and guilt of unbelief, the nature, efficacy, and use of
faith in Christ Jesus, go not with it, all will be lost and pe-
rish. And yet it is marvellous to consider how little mention
of these things occurreth in most of those compositions,
which have been published to be used as forms of prayer.
They are generally omitted in such endeavours, as if they
were things wherein Christians were very little concerned.
The gospel positively and frequently determines the present
acceptation of men with God, or their disobedience, with
their future salvation and condemnation according unto
their faith or unbelief. For their obedience or disobedience
are infallible consequents thereon. Now if things that are

64 WORK OF THE HOLY SPIRIT IN PRAYER.

of the greatest importance unto us, and whereon all other
things, wherein our spiritual estate is concerned, do depend,
be not a part of the subject matter of our daily prayer, I
know not what deserveth so to be.

2. The matter of our prayer respects the depravation of oar
natures and our wants on that account. The darkness and
ignorance that is in our understandings, our unacquainted-
ness with heavenly things, and alienation from the life of
God thereby, the secret workings of the lusts of the mind
under the shades and covert of this darkness ; the stubborn-
ness, obstinacy, and perverseness of our Avills by nature,
with their reluctancies unto, and dislike of things spiritual,
with innumerable latent guiles thence arising, all keeping the
soul from a due conformity unto the holiness of God, are
things which believers have an especial regard unto in their
confessions and supplications. They know this to be their
duty, and find by experience, that the greatest concernment
between God and their souls, as to sin and holiness, do lie in
these things. And they are never more jealous over them-
selves, than when they find their hearts least affected with
them. And to give over treating with God about them, for
mercy in their pardon, for grace in their removal, and the
daily renovation of the image of God in them thereby, is to
renounce all religion, and all designs of living unto God.

Wherefore, without a knowledge, a sense, a due compre-
hension of these things, no man can pray as he ought, be-
cause he is unacquainted with the matter of prayer, and
knows not what to pray for. But this knowledge we cannot
attain of ourselves. Nature is so corrupted, as not to un-
derstand its own depravation. Hence some absolutely deny
this corruption of it, so taking away all necessity of labour-
ing after its cure, and the renovation of the image of God in
us. And hereby they overthrow the prayers of all believers,
which the ancient church continually pressed the Pelagians
withal. Without a sense of these things I must profess, I
understand not how any man can pray. And this know-
ledge, as was said, we have not of ourselves. Nature is
blind, and cannot see them ; it is proud, and will not own
them ; stupid, and is senseless of them. It is the work of
the Spirit of God alone, to give us a due conviction of, a
spiritual insight into, and sense of, the concernment of these

WORK OF THE HOLY SPIRIT IN PRAYER. G5

things. This I have elsewhere so fully proved, as not here
again to insist on it.

It is not easy to conjecture, how^ men pray, or what they
pray about, who know not the plague of their own hearts.
Yea, this ignorance, want of light into, or conviction of the
depravation of their nature, and the remainders thereof, even
in those that are renewed, with the fruits, consequents, and
effects thereof, is the principal cause of men's barrenness in
this duty, so that they can seldom go beyond what is pre-
scribed unto them. And they can thence also satisfy them-
selves with a set or frame of well-composed words, wherein
they might easily discern that their own condition and con-
cernment are not at all expressed, if they were acquainted
with them. I do not fix measures unto other men, nor give
bounds unto their understandings; only I shall take leave to
profess for my own part, that 1 cannot conceive or appre-
hend how any man doth or can know what to pray for as he
ought, in the whole compass and course of that duty, who
hath no spiritual illumination enabling him to discern in
some measure the corruption of his nature, and the internal
evils of his heart. If men judge the faculties of their souls
to be undepraved, their minds free from vanity, their hearts
from guile and deceit, their wills from perverseness and car-
nality, I wonder not on what grounds they despise the prayers
of others, but should do so to find real humiliation and fer-
vency in their own.

Hereunto I may add the irregularity and disorder of our
affections. These I confess are discernible in the light of
nature, and the rectifying of them, or an attempt for it, was
the principal end of the old philosophy. But the chief re-
spect that on this principle it had unto them, is, as they dis-
quiet the mind, or break forth into outward expressions,
whereby men are defiled, or dishonoured, or distressed. So
far natural light will go, and thereby in the working of their
consciences, as far as I know, men may be put to pray about
them. But the chief depravation of the affections lies in
their aversation unto things spiritual and heavenly.

They are indeed sometimes ready of themselves to like
things spiritual under false notions of them, and divine wor-
ship under superstitious ornaments and meretricious dresses,
in which respect they are the spring and life of all that devo-

VOL. IV. F

66 ^yoRK of the holy spirit in prayeii.

tion which is in the church of Rome. But take heavenly and
spiritual things in themselves with respect unto their proper
ends, and there is in all our affections, as corrupted, a dislike
of them, and aversation unto them, which variously act them-
selves, and influence our souls unto vanities and disorders in
all holy duties. And no man knows what it is to pray, who is
not exercised in supplications for mortifying, changing, and
renewing of these affections as spiritually irregular. And
yet is it the Spirit of God alone which discovereth these
things unto us, and gives us a sense of our concernment in
them. I say, the spiritual irregularity of our affections, and
their aversation from spiritual things, is discernible in no
light, but that of supernatural illumination. For if, without
that, spiritual things themselves cannot be discerned, as the
apostle assures us they cannot, 1 Cor. ii. it is impossible
that the disorder of our affections with respect unto them
should be so. If we know not an object in the true nature
of it, we cannot know the actings of our minds towards it.
Wherefore, although there be in our affections an innate
universal aversation from spiritual things, seeing by nature
we are wholly alienated from the life of God, yet can it not
be discerned by us in any light but that which discovers
these spiritual things themselves unto us. Nor can any man
be made sensible of the evil and guilt of that disorder, who
hath not a love also implanted in his heart unto those things,
which it finds obstructed thereby. Wherefore the mortifi-
cation of these affections and their renovation with respect
unto things spiritual and heavenly, being no small part of
the matter of the prayers of believers, as being an especial
part of their duty, they have no othei-wise an acquaintance
with them, or sense of them, but as they receive them by
light and conviction from the Spirit of God. And those
who are destitute hereof must needs be strangers unto the
life and power of the duty of prayer itself.

As it is with respect unto sin, so it is with respect unto
God and Christ, and the covenant, grace, holiness, and pri-
vileges. We have no spiritual conceptions about them, no
right understanding of them, no insight into them, but what
is given us by the Spirit of God. And without an acquaint-
ance with these things, what are our prayers, or what do
they signify? Men without them may say on to the w^orld's

WORK OF THE HOLY SPIRIT IN PRAYER. 67

end, without giving any thing of glory unto God, or obtain-
ing of any advantage unto their own souls.

And this I place as the first part of the work of the Spirit
of supplications in believers, enabling them to pray, accord-
ing to the mind of God, which of themselves they know not
lioiv to do, as is afterward in the place of the apostle insisted
on. When this is done, when a right apprehension of sin
and grace, and of our concernment in them, is fixed on our
minds, then have we in some measure the matter of prayer
always in readiness ; which words and expressions will
easily follow, though the aid of the Holy Spirit be neces-
sary thereunto also, as we shall afterward declare.

And hence it is, that the duty performed with respect
unto this part of the aid and assistance of the Spirit of God,
is of late by some (as was said) vilified and reproached.
Formerly their exceptions lay all of them against some ex-
pressions or weakness of some persons in conceived prayer,
which they liked not. But now scorn is poured out upon
the matter of prayer itself, especially the humble and deep
confessions of sin, which, on the discoveries before men-
tioned, are made in the supplications of ministers and
others. The thinps themselves are traduced as absurd,
foolish, and irrational, as all spiritual things are unto some
sorts of men. Neither do I see how this disagreement is
capable of any reconciliation. For they who have no light
to discern those respects of sin and grace, which we have
mentioned, cannot but think it uncouth to have them con-
tinually made the matter of men's prayers. And those, on
the other hand, who have received a light into them, and
acquaintance with them by the Spirit of God, are troubled
at nothing more, than that they cannot sufiiciently* abase
themselves under a sense of them, nor in any words fully
express that impression on their minds which is put on them
by the Holy Ghost ; nor clothe their desires after grace
and mercy, with words sufficiently significant and emphati-
cal. And therefore this difference is irreconcilable by any

a Oranino oportet nos orationis tempore in curiam intrare coclestem, iilam utique
curiam in qua rex regura stellato sedet solio, circunidante innunicrabiii et incflabili
beatorum Spirituum exercitu. Quanta ergo cum reverentia, quanto timore, quanta
iliuc iiumilitate accedere debet, e palude sua procedens ranuncula vilis? quarn
tremebundus, quara denique humilis et solicitiis, et toto intentus animo majestali tali
glorias ! Bernard. Serm. de quatuor orandi modis.

r 2

68 WORK OF THE HOLY SPIRIT IN PRAYER.

but the Spirit of God himself. Whilst it doth abide, those
who have respect only unto what is discernible in the light
of nature or of a natural conscience in their prayers, will
keep themselves unto general expressions and outward
things, in words prepared unto that purpose by themselves
or others, do we what we can to the contrary. For men
will not be led beyond their own light, neither is it meet
they should. And those who do receive the supplies of the
Spirit in this matter, will in their prayers be principally con-
versant about the spiritual internal concernments of their
souls in sin and grace, let others despise them and reproach
them whilst they please. And it is in vain much to contend
about these things, which are regulated not by arguments
but by principles. Men will invincibly adhere unto the ca-
pacity of their light. Nothing can put an end to this dif-
ference, but a more plentiful effusion of the Spirit from
above, which according unto the promise we wait for.

Secondly, We knoiv not ivhat to pj-ayfor as we ought, but
the Holy Ghost acquaints us with the grace and merci/ which
are prepared in the promises of God for our relief. That the
knowledge hereof is necessary to enable us to direct our
prayers unto God in a due manner, I declared before ; and
I suppose it will not be denied. For what do we pray for ?
What do we take a prospect and design of in our suppli-
cations ? What is it we desire to be made partakers of?
Praying only by saying or repeating so many words of
prayer, whose sense and meaning those who make use of
them perhaps understand not, as in the Papacy ; or so as
to rest in the saying or repetition of them without an es-
pecial design of obtaining some thing or things which we
make known in our supplications, is unworthy the disciples
of Christ, indeed of rational creatures. Deal thus with thy
governor, ' will he be pleased with thee or accept thy per-
son?' as Mai. i. 8. neither ruler, nor friend, nor neighbour,
would accept it at our hands, if we should constantly make
solemn addresses \into them, without any especial design :
we must pray with our understanding ; that is, understand
what we pray for. And these things are no other but what
God hath promised, which if we are not regulated by in our
supplications, we ask amiss. It is therefore, indispensably
necessary unto prayer, that we should know what God hath

WORK OF THE HOLY SPIRIT IN PRAYER. 69

promised, or that we should have an understandino- of the
grace and mercy of the promises. God knoweth our wants,
what is good for us, what is useful to us, what is necessary
to bring us unto the enjoyment of himself, infinitely better
than we do ourselves; yea, we know nothing of tJiese things
but what he is pleased to teach us. These are the things which
he hath prepared for us, as the apostle speaks ; 1 Cor. ii. 9.
And what he hath so prepared, he declareth in the promises
of the covenant. For they are the declaration of the grace
and good pleasure which he hath purposed in himself. And
hence believers may learn what is good for them, and wha<
is wanting unto them in the promises, more clearly and cer-
tainly than by any other means whatever. From them,
therefore, do we learn what to pray for as we ought. And
this is another reason, why men are so barren in their sup-
plications, they know not what to pray for, but are forced
to betake themselves unto a confused repetition of the same
requests ; namely, their ignorance of the promises of God,
and the grace exhibited in them. Our inquiry therefore is,
by what way or means we come to an acquaintance with
these promises, which all believers have in some measure
some more full and distinct than others, but all in a useful
sufficiency. And this we say is by the Spirit of God, with-
out whose aid and assistance we can neither understand
them, nor what is contained in them.

I do confess, that some by frequent reading of the Scrip-
ture, by the only help of a faithful memory, may be able to
express in their prayers the promises of God, without any
spiritual acquaintance with the grace of them, whereby they
administer unto others, and not unto themselves. But this
remembrance of words or expressions belongs not unto the
especial work of the Holy Ghost in supplying the hearts and
minds of believers with the matter of prayer. But this is
that which he doth herein ; he openeth their eyes, he giveth
an understanding, he enlighteneth their minds, so that they
shall perceive the things that are of God prepared for them,
and that are contained in the promises of the gospel ; and
represents them therein in their beauty, glory, suitableness,
and desirableness unto their souls. He maketh them to see
Christ in them, and all the fruits of his mediation in them,
all the effect of the grace and love of God in them, the ex-

70 WORK OF THE HOLY SPIRIT IN PRAYER.

cellency of mercy and pardon, of grace and holiness, of a
new heart, with principles, dispositions, inclinations, and
actings, all as they are proposed in the truth and faithfulness
of God. Now when the mind and heart is continually filled
with an understanding and due apprehensions of these things,
it is always furnished with the matter of prayer and praise
unto God, which persons make use of according as they have
actual assistance and utterance given unto them. And
whereas this Holy Spirit together with the knowledge of
them, doth also implant a love unto them upon the mind& of
believers, they are not only hereby directed what to pray for,
but are excited and stirred up to seek after the enjoyment
of them, with ardent affections and earnest endeavours, which
is to pray. And although among those on whose hearts
these things are not implanted, soine may (as was before ob-
served) make an appearance of it, by expressing in prayer
the words of the promises of God retained in their memories;
yet for the most part they are not able themselves to pray in
any tolerable useful manner, and do either wonder at, or de-
spise, those that are so enabled.

But it may be said, that where there is any defect herein,
it may be easily supplied. For if men are not acquainted
with the promises of God themselves in the manner before de-
scribed, and so know not. what they ought to pray for, others
who have the understanding o( them, maiy compose prayers for
their use according to their apprehensions of the mind of
God in them, which they may read, and so have the matter
of prayer always in a readiness.

I answer, 1 . I do not know that any one hath a command,
or promise of assistance, to make or compose prayers to be
said or read by others as their prayers ; and therefore I ex-
pect no great matter from what any one shall do in that kind.
The Spirit of grace and supplication is promised, as I have
proved, to enable us to pray, not to enable us to make or com-
pose prayers for others.

2. It savours of some unacquaintance with the promises
of God, and the duty of prayer, to imagine that the matter of
them so as to suit the various conditions of believers, can
be pent up in any one form of man's devising. Much of what
we are to pray about, may be in general and doctrinally com-
prised in a form of words, as they are in the Lord's Prayer,

WORK OF THE HOLY SPIllIT IN PRAYER. 71

which gives directions in, and a boundary unto, our requests :
but that the things themselves should be prepared and suited
unto the condition and wants of them that are to pray, is a
fond imagination.

3. There is a vast difference between an objective proposal
of good things to be prayed for, unto the consideration of
them that are to pray, which men may do ; and the implant-
ing an acquaintance with them and love unto them upon the
mind and heart, which is the work of the Holy Ghost.

4. When things are so prepared and cast into a form of
prayer, those by whom such forms are used do no more un-
derstand them, than if they had never been cast into any
such form, unless the Spirit of God give them an under-
standing of them, which the form itself is no sanctified means
unto. And where that is done, there is no need of it.

5. It is the work of the Holy Spirit to give unto believ-
ers such a comprehension of promised grace and mercy, as that
they may constantly apply their minds unto that or those
things in an especial manner which are suited unto their present
daily wants and occasions, with the frame and dispositions
of their souls and spirit. This is that which gives spiritual
beauty and order unto the duty of prayer ; namely, the suit-
ing of wants and supplies, of a thankful disposition and
praises, of love and admiration unto the excellencies of God
in Christ, all by the wisdom of the Holy Ghost. But when
a person is made to pray by his directory for things though
good in themselves, yet not suited unto his present state,
frame, inclination, wants, and desires, there is spiritual con-
fusion and disorder and nothing else.

Again, What we have spoken concerning ihe promises, must
also be applied unto all the precepts or commands of God.
These in like manner are the matter of our prayers, both as
to confession and supplication. And without a right under-
standing of them, we can perform no part of this duty as we
ought. This is evident in their apprehension who repeating
the words of the Decalogue, do subjoin their acknowledg
ments of a want of mercy, with respect unto the transgres-
sion of them, I suppose, and their desires to have their hearts
inclined to keep the law. But the law with all the commands
of God are spiritual and in vard, with whose true sense and
importance in their extent and latitude, we cannot have a

72 WORK OF THE HOLY SPIRIT IN PRAYER.

useful acquaintance, but by the enlightening, instructing
efficacy of the grace of the Spirit. And where this is, the
mind is greatly supplied with the true matter of prayer. For
when the soul hath learnt the spirituality and holiness of the
law, its extent unto the inward frame and disposition of our
hearts, as well as unto outward actions, and its requiring
absolute holiness, rectitude, and conformity unto God at all
times, and in all things; then doth it see and learn its own
discrepancy from it, and coming short of it, even then when
as to outward acts and duties, it is unblamable. And hence
do proceed those confessions of sin in the best and most
holy believers, which they who understand not these things
do deride and scorn. By this means, therefore, doth the
Holy Spirit help us to pray, by supplying us with the due
and proper matter of supplications, even by acquainting us
and affecting our hearts with the spirituality of the com-
mand, and our coming short thereof in our dispositions, and
frequent inordinate actings of our minds and affections. He
who is instructed herein, will on all occasions be prepared
with a fulness of matter for confession and humiliation ; as
also, with a sense of that grace and mercy which we stand
in need of with respect unto the obedience required of us.

Thirdly, He alone guides and directs believers to pray,
or ask for any thing in order unto right and proper ends. For
there is nothing so excellent in itself, so useful unto us, so
acceptable unto God, as the matter of prayer; but it may be
vitiated, corrupted, and prayer itself be rendered vain, by an
application of it unto false or mistaken ends. And that in
this case we are relieved by the Holy Ghost, it is plain in the
text under consideration. For helping our infirmities, and
teaching us ' what to pray for as we ought,' he maketh in-
tercession ' for us according unto God,' that is, his mind or
his will; ver. 27. This is well explained by Origen on the
place, * Velut si magister suscipiens ad rudimenta discipu-
lum, et ignorantem penitus literas, ut eura docere possit et
instituere, necesse habet inclinare se ad discipuli rudimenta,
et ipse prius dicere nomen literse, ut respondendo discipulus
discat, et sit quodammodo magister incipienti discipulo si-
milis, ea loquens et ea meditans, quae incipiens loqui debeat
ac meditari ; ita et Sanctus Spiritus, ubi oppugnationibus
carnis perturbari nostrum Spiritum viderit, et nescientem

WORK OF THE HOLY SPIRIT IN PRAYER. 73

quid orare debeat secundum quod opoitet, ipse velut ma-
gister orationem praemittit, quam noster spiritus (si tamen
discipulus esse Sancti Spiritus desiderat) prosequatur, ipse
gemitus ofFert quibus noster spiritus discat ingemiscere, ut
repropitiet sibi Deum.' To the same purpose speaks Damas-
ceu, lib. 4. chap. iii. and Austin in sundry places collected
by Beda in his comment on this. He doth it in us, and by us,
or enableth us so to do. For the Spirit himself without us,
hath no office to be performed immediately towards God, nor
any nature inferior unto the divine, wherein he might inter-
cede. The whole of any such work with respect unto us, is
incumbent on Christ, he alone in his own person performeth
what is to be done with God for us. What the Spirit doth,
he doth in and by us. He therefore directs and enableth us
to make supplications 'according to the mind of God.' And
herein God is said to 'know the mind of the Spirit,' that is,
his end and design in the matter of his requests. This God
knows, that is, approves of and accepts. So it is the Spirit
of God who directs us, as to the design and end of our prayers,
that they may find acceptance with God.

But yet there may be, and I believe there is, more in that
expression ; ' God knoweth the mind of the Spirit.' For he
"worketh such high, holy, spiritual desires and designs in the
minds of believers in their supplications, as God alone know-
eth and understandeth in their full extent and latitude. That
of ourselves we are apt to fail and mistake hath been declared
from James iv. 3.

1 shall not here insist on particulars, but only mention
two general ends of prayer which the Holy Spirit keeps the
minds of believers unto in all their requests, where he hath
furnished them with the matter of them according to the
mind of God. For he doth not only make mtercession in them,
according unto the mind of God, with respect unto the mat-
ter of their requests, but also with respect unto the end which
they aim at, that it may be accepted with him. He guides
them, therefore, to design,

1. That all the success of their petitions and prayers, may
have an immediate tendency unto the glory of God. It is he
alone who enables them to subordinate all their desires unto
God's glory. Without his especial aid and assistance we
should aim at self only and ultimately in all we do. Our

74 WORK OF THE HOLY SPIRIT IN PRAYER.

own profit, ease, satisfaction, mercies, peace, and deliverance
would be the end whereunto we should direct all our sup-
plications, whereby they would be all vitiated and become
abominable.

2. He keeps them unto this also, that the issue of their
supplications may be the improvemeiit of holiness in them, and
thereby their conformity unto God, with their nearer access
unto him. Where these ends are not, the matter of prayer
may be good and according to the word of God, and yet our
prayers an abomination. We may pray for mercy and grace
and the best promised fruits of the love of God, and yet for
want of these ends find no acceptance in our supplications.
To keep us unto them is his work, because it consists in
casting out all self-ends and aims, bringing all natural de-
sires unto a subordination unto God, which he worketh in us,
if he worketh in us any thing at all. And this is the first part
of the work of the Spirit towards believers as a spirit of grace
and supplication ; he furnisheth and filleth their minds with
the matter of prayer, teaching them thereby what to pray for
as they ought. And where this is not wrought in some
measure and degree, there is no praying according to the
mind of God.

THE DUE MANNER OF PRAYER. 75

CHAP. VI.

The due manner of prayer, wherein it doth consist.

The Holy Spirit having given the mind a due apprehension
of the things we onght to pray for, or furnished it with the mat-
ter of prayer, he moreover works a due sense and valuation of
them, with desires after them, upon the will and affections,
wherein the due manner of it, doth consist. These things are
separable. The mind may have light to discern the things
that are to be prayed for, and yet the will and aifections be
dead unto them, or unconcerned in them. And there may
be a gift of prayer founded hereon, in whose exercise the soul
doth not spiritually act towards God. For light is the mat-
ter of all common gifts. And by virtue of a perishing illu-
mination a man may attain a gift in prayer, which may be of
use unto the edification of others. ' For the manifestation of
the Spirit is given unto every man to profit withal.' In the
mean time it is with him that so prayeth, not much otherwise
than it was with him of old, who * prayed in an unknown
tongue ; his spirit prayeth, but his heart is unfruitful.' He
prayeth by virtue of the light and gift that he hath received,
but his own soul is not benefitted nor improved thereby.
Only sometimes God makes use of men's own gifts to con-
vey grace into their own souls. But prayer properly so
called, is the obediential acting of the whole soul towards

God.

Wherefore, where the Holy Spirit completes his work m us
as a spirit of grace and supplication, he worketh on the will
and affections to act obedientially towards God in and about
the matter of their prayers. Thus when he is poured out as
a spirit of supplication, he fills them, unto whom he is com-
municated, with mourning and godly sorrow to be exercised
in their prayers as the matter doth require; Zech. xn. 10.
He doth not only enable them to pray, but worketh affec-
tions in them suitable unto what they pray about. And in
this work of the Spirit, lies the fountain of that inexpressible
fervency and delight, of those enlarged labourings of mind
and desires which are in the prayers of behevers, especially

76 THE DUE MANNER OF PRAYER.

when they are under the power of more than ordinary influ-
ences from him. For these things proceed from the work of
the Spirit on their wills and affections, stirring them up and
carrying them forth unto God, in and by the matter of their
prayers, in such a manner, as no vehement working of natural
affections can reach unto. And therefore is the Spirit said
to 'make intercession for us, with oroanin^s which cannot be
uttered;' Rom. viii. 26, 27. virepevTvyxavei. As he had be-
fore expressed his work in general by (TwavTiXafiftdveTai,
which intendeth a help by working, carrying us on in our
undertaking in this duty beyond our own strength (for he
helpeth us on, under our infirmities or weaknesses), so his
especial acting is here declared by vTreptvTvjxavw, that is,
an additional interposition, like that of an advocate for his
client, pleading that in his case which he of himself is
not able to do. Once this word is used in the service of a
contrary design. Speaking of the prayer of Elijah, the apo-
stle says, wg IvTvy^dvH rw Quo Kara tov 'IcrpajjA, * How he
maketh intercession unto God against Israel;' Rom. xi. 2.
as "WV^, which is constantly used in the Old Testament for
to declare good tidings ; tidings of peace, is once applied in
a contrary signification unto tidings of evil and destruction ;
1 Sam. iv. 17. The man that brought the news of the de-
struction of the army of the Israelites and the taking of the
ark by the Philistines is called "itfDDn. But the proper use
of this word is to intercede for grace and favour. And this
he doth (rrevajfiolg dXaXiiroig. We ourselves are said arevd-
Z,uv, ' to groan,' v. 23. that is, humbly, mournfully, and earnest-
ly to desire. And here the Sj^irit is said, to intercede for us
with groans, which can be nothing but his working in us, and
acting by us that frame of heart, and those fervent labouring
desires which are so expressed ; and these with such depth
of intention and labouring of mind as cannot be uttered.
And this he doth by the work now mentioned.

Having truly affected the whole soul, enlightened the
mind in the perception of the truth, beauty, and excellency,
of spiritual things, engaged the will in the choice of them,
and prevalent love unto them, excited the affections to de-
light in them, and unto desires after them, there is in the
actual discharge of this duty of prayer, wrought in the soul
by the power and efficacy of his grace, such an inward la-

THE DUE MANNER OF PRAYER. 77

bouring of heart and spirit, such a holy supernatural de-
sire and endeavour after a union with the things prayed
for in the enjoyment of them, as no words can utter or ex-
pressly declare, that is, fully and completely ; which is the
sense of the place.

To avoid the force of this testimony some (one at least)
would have this intercession of the Spirit, to be the inter-
cession of the Spirit in Christ for us now at the right hand
of God ; so that no work of the Spirit itself in believers is in-
tended. Such irrational evasions will men sometimes make
use of, to escape the convincing power of light and truth.
For this is such a description of the intercession of Christ
at the right hand of God, as will scarcely be reconciled unto
the analogy of faith. That it is not a humble, oral suppli-
cation, but a blessed representation of his oblation, whereby
the efficacy of it is continued and applied unto all the par-
ticular occasions of the church or believers, I have else-
where declared, and it is the common faith of Christians.
But here it should be reported as the labouring of the Spirit
in him with unutterable groans, the highest expression of
an humble, burdened, solicitous endeavour. Nothing is
more unsuited unto the present glorious condition of the
mediator. It is true, that in the days of his flesh he * prayed
with strong cries and tears,' in an humble deprecation of
evil ; Heb. v. 7. But an humble prostration and praying
with unutterable groans is altogether inconsistent with his
present state of glory, his fulness of power, and right to
dispense all the grace and mercy of the kingdom of God.
Besides, this exposition is as adverse to the context as any
thing could be invented. Ver. 15. It is said that we receive
the spirit of adoption, whereby we cry Abba Father, which
spirit God ' sends forth into our hearts ;' Gal. iv. 6. And
the blessed work of this Spirit in us, is farther described ;
ver. 16, 17. And thereon, ver. 23. having received the first-
fruits of this Spirit, we are said to groan within ourselves ;
to which it is added, that of ourselves not knowing what we
ought to pray for, avro to 7ru£i)/ua, ' that very Spirit' so given
unto us, so received by us, so working in us, makes inter-
cession for us with groans that cannot be uttered. Where-
fore, without offering violence unto the context, here is no
place for the introduction of the intercession of Christ in

78 THE DUE MANNER OF PRAYER.

heaven, especially under such an expression as is contrary
to the nature of it. It is mentioned afterward by the apo-
stle in its proper place as a consequent and fruit of his death
and resurrection; ver. 34. And there he is said simply
lvTvy)(avHv. But the Spirit here is said virepevTvyxavtiv,
which implies an additional supply unto what is in our-
selves.

Yet to give countenance unto this uncouth exposition
a force is put upon the beginning of both the verses 26, 27.
For whereas iKx^ivsia doth constantly in the Scripture denote
any kind of infirmity or weakness, spiritual or corporal, it
is said here to be taken in the latter sense for diseases with
troubles and dangers ; which latter, it no where signifies.
For so the meaning should be, that in such conditions we
know not what to pray for, whether wealth, or health, or
peace, or the like, but Christ intercedes for us. And this
must be the sense of ovvavTiXafifidveTai ralg aorS'tvetate jjjuwv,
which yet in the text doth plainly denote a help and as-
sistance given unto our weaknesses, that is, unto us who are
weak, in the discharge of the duty of prayer, as both the
words themselves and the ensuing reasons of them do evince.
Wherefore, neither the grammatical sense of the words, nor
the context, nor the analogy of faith, will admit of this new
and uncouth exposition.

In like manner if it be inquired, why it is said, 'that he
who searcheth the heart knoweth the mind of the Spirit,'
which plainly refers to some great and secret work of the
Spirit in the heart of man, if the intercession of Christ be
intended ; nothing is offered but this paraphrase, * And then
God that, by being a searcher of hearts, knoweth our wants
exactly, understands also the desire and intention of the
Spirit of Christ.' But these things are airpocrdiovvcTa ; and
have no dependance the one on the other. Nor was there
any need of the mentioning the 'searching of our hearts,' to
introduce the approbation of the intercession of Christ. But
to return :

That is wrought in the hearts of believers in their duty,
which is pervious to none but him that searcheth the heart.
This frame in all our supplications we ought to aim at,
especially in time of distress, troubles, and temptations,
such as was the season here especially intended, when

THE DUE MANNER OF PRAYER. 79

commonly we are most sensible of our own infirmities. And
wherein we come short hereof in some measure, it is from
our unbelief, or carelessness and negligence, which God ab-
hors. I do acknowledge that there may be, that there will
be, more earnestness and intention of mind and of our na-
tural spirit therein, in this duty, at one time than another,
according as outward occasions or other motives do excite
them or stir them up. So our Saviour in his agony prayed
more earnestly than usual, not with a higher exercise of
grace, which always acted itself in him in perfection, but
with a greater vehemency in the working of his natural
faculties. So it may be with us at especial seasons ; but
yet we are always to endeavour after the same aids of the
Spirit, the same actings of grace in every particular duty
of this kind.

Thirdly, The Holy Spirit gives the soul of a believer a
delight in God, as the object of prayer. I shall not insist on
his exciting, moving, and acting all other graces that are
required in the exercise of this duty, as faith, love, reverence,
fear, trust, submission, waiting, hope, and the like. I have
proved elsewhere, that the exercise of them all in all duties
and of all other graces in like manner, is from him, and shall
not therefore here again confirm the same truth. But this
delight in God as the object of prayer, hath a peculiar con-
sideration in this matter. For without it ordinarily the duty
is not accepted with God, and is a barren burdensome task
unto them by whom it is performed. Now this delight in
God as the object of prayer, is for the substance of it in-
cluded in that description of prayer given us by the apostle,
namely, that it is crying, ' Abba, Father.' Herein a filial,
holy delight in God is included ; such as children have in
their parents in their most affectionate addresses unto them,
as hath been declared. And we are to inquire wherein this
delight in God as the object of prayer doth consist, or what
is required thereunto. And there is in it,

8. A sight or prospect of God as on a throne of grace. A
prospect, I say, not by carnal imagination, but spiritual illu-
mination. ' By faith we see him who is invisible;' Heb. xi.
27. For it is the 'evidence of things not seen,' making its
proper object evident and present unto them that do believe.

"80 THE DUE MANNER OF PRAYER.

Such a sight of God on a throne of grace is necessary unto
this delight. Under this consideration he is the proper ob-
ject of all our addresses unto him in our supplications; Heb.
iv. 16. • Let us come boldly unto the throne of grace, that we
may obtain mercy, and find grace to help in time of need.'
The duty of prayer is described by the subject matter of it,
namely, ' mercy' and 'grace,' and by the only object of it,
' God on a throne of grace.'

And this 'throne of grace' is farther represented unto us,
by the place where it is erected or set up ; and that is in the
holiest, or most holy place. For, in our coming unto God
as on that throne, we have ' boldness to enter into the holiest
by the blood of Jesus;' Heb. x. 19. And hereby the apostle
shews, that in the expression he had respect, or alludes unto,
the mercy-seat upon the ark, covered with the cherubims,
which had a representation of a throne. And because of
God's especial manifestation of himself thereon, it was called
his throne. And it was a representation of Jesus Christ, as
I have shewed elsewhere.

God, therefore, on a throne of grace, is God, as in a readi-
ness through Jesus Christ to dispense grace and mercy to
suppliant sinners. When God comes to execute judgment,
his throne is otherwise represented. See Dan. vii. 9, 10.
And when sinners take a view in their minds of God as he
is in himself, and as he will be unto all out of Christ, it in-
generates nothing but dread and terror in them, with foolish
contrivances to avoid him, or his displeasure; Isa. xxxiii. 14.
Mic. vi. 7, 8. Rev. vi. 16. All these places and others tes-
tify, that when sinners do engage into serious thoughts and
conceptions of the nature of God, and what entertainment
they shall meet with from him, all their apprehensions issue
in dread and terror. This is not a frame wherein they can
cry ' Abba, Father.' If they are delivered from this fear and
bondage, it is by that which is worse, namely, carnal bold-
ness and presumption, whose rise lieth in the highest con-
tempt of God and his holiness. When men give up them-
selves to the customary performance of this duty, or rather
saying of their prayers, I know not out of what conviction
that so they must do, without a due consideration of God,
and the regard that he hath unto them, they do but provoke

THE DUE MANNER OF PRAYER. 81

him to his face in taking his name in vain ; nor, however
they satisfy themselves in what they do, have they any de-
light in God in their approaches unto him.

Wherefore, there is required hereunto, a prospect of God
by faith as on a ' throne of grace,' as exalted in Christ, to
shew mercy unto sinners. So is he represented, Isa. xxx. 18.
' Therefore will the Lord wait, that he may be gracious ; and
therefore will he be exalted, that he may have mercy.' With-
out this we cannot draw nigh to him, or call upon him with
delight as becometh children, crying, * Abba, Father.' And
by whom is this discovery made unto us ? Is this a fruit of
our own fancy and imagination? So it may be with some to
their ruin. But it is the work of the Spirit, who alone in
and through Christ revealeth God unto us, and enableth us
to discern him in a due manner. Hence our apostle prays
for the Ephesians, ' that the God of our Lord Jesus Christ,
the Father of glory, would give unto them the Spirit of wis-
dom and revelation in the knowledge of him, that the eyes
of their understanding being enlightened, they might know
what is the hope of his calling, and what the riches of the
glory of his inheritance in the saints ;' chap. i. 17, 18. All
the acquaintance which we have with God in away of grace,
is from the revelation made in us by his Spirit ; see Col. ii.
1, 2. By him doth God say unto us, that 'fury is not in
him,' and that if we lay hold on his arm, that we may have
peace, we shall have peace ; Isa. xxvii. 4, 5.

2. Unto this delight is required a sense of God's relation
unto us as a Father. By that name and under that conside-
ration hath the Lord Christ taught us to address ourselves
unto him in all our supplications. And, although we may
use other titles and appellations in our speaking to him,
even such as he hath given himself in the Scripture, or
those which are analogous thereunto ; yet this considera-
tion principally influenceth our souls and minds, that God
is not ashamed to be called our Father, that the Lord Al-
mighty hath said, that he will be a Father unto us, and
that we shall be his sons and daughters; 2Cor.vi. 18 Where-
fore, as a Father is he the ultimate object of all evangelical
worship, of all our prayers. So is it expressed in that holy
and divine description of it given by the apostle, Eph. ii. 18.
'Throuoh Christ we have access by one Spirit unto the

VOL. IV. G

82 THE DUE MANNER OF PRAYER.

Father.' No tongue can express, no mind can reach the
heavenly placidness and soul-satisfying delight which are
intimated in these words. To come to God as a Father,
through Christ, by the help and assistance of the Holy Spirit,
revealing him as a Father unto us, and enabling us to go to
him as a Father, how full of sweetness and satisfaction is it !
Without a due apprehension of God in this relation, no man
can pray as he ought. And hereof we have no sense, here-
with we have no acquaintance, but by the Holy Ghost. For
we do not consider God in a general manner, as he may be
said to be a Father unto the whole creation ; but in an es-
pecial, distinguishing relation, as he makes us his children
by adoption. And as it is the Spirit ' that bears witness
with our Spirit, that we are thus the children of God,' Rom.
viii. 16. giving us the highest and utmost assurance of our
estate of sonship in this world; so being the Spirit of adop-
tion, it is by him alone that we have any acquaintance with
our interest in that privilege.

Some may apprehend that these things belong but little,
and that very remotely, unto the duty of prayer, and the as-
sistance we receive by the Spirit therein. But the truth is,
those who are so minded, on consideration, know neither
what it is to pray, nor what doth belong thereunto. There
is nothing more essential unto this duty, than that in the
performance of it, we address ourselves unto God under the
notion of a Father, that is, the Father of our Lord Jesus
Christ, and in him our Father also. Without this we cannot
have that holy delight in this duty which is required in us,
and the want whereof ordinarily ruins our design in it. And
this we can have no spiritual satisfactory sense of, but what
we receive by and from the Spirit of God.

3. There belongeth thereunto that boldness which we
have in our access into the holy place, or unto the throne
of grace. 'Having therefore boldness to enter into the ho-
liest by the blood of Jesus, let us draw near with a true
heart, in full assurance of faith;' Heb. x. 19. 22. Where
there is on men a ' spirit of fear unto bondage,' they can never
have any delight in their approaches unto God. And this is
removed by the spirit of grace and supplication; Rom. viii.
15. 'For ye have not received the spirit of bondage again
unto fear ; but ye have received the spirit of adoption,

THE DUE MANNER OF PRAYER. 83

whereby we cry, Abba, Father.' These things are opposed ;
and the one is only removed and taken away by the other.
And where the 'spirit of bondage unto fear' abides, there we
cannot cry, ' Abba, Father,' or pray iii a due manner. But
' where the Spirit of God is, there is liberty ;' 2 Cor. iii. 17,
And this, as we render the word, consists in two things :
( 1 .) in orandi lihertate ; (2.) in exauditionisjidiicia . ( 1 .) Th ere
is in it an enlarged liberty and freedom of speech in prayer
unto God. So the word signifies. Ilappy\<j[a is as much as
Travprjaia, a freedom to speak all that is to be spoken, a con-
fidence that countenanceth men in the freedom of speech,
according to the exigency of their state, condition, and cause.
So the word is commonly used, Eph. vi. 19. Where there
is servile fear and dread, the heart is straitened, bound up,
knows not what it may, what it may not utter, and is pained
about the issue of all it thinks or speaks ; or it cannot pray
at all beyond what is prescribed unto it, to say, as it were,
whether it will or no ; but where this spirit of liberty and
boldness is, the heart is enlarged with a true genuine open-
ness and readiness to express all its concerns unto God as a
child unto its father. I do not say that those who have this
aid of the Spirit have always this liberty in exercise, or
equally so. The exercise of it may be variously impeded by
temptations, spiritual indispositions, desertions, and by our
own negligence in stirring up the grace of God. But be-
lievers have it always in the root and principle, even all that
have received the spirit of adoption, and are ordinarily as-
sisted in the use of it. Hereby are they enabled to comply
with the blessed advice of the apostle ; Phil. iv. 6. ' Be care-
ful in nothing ; but in every thing by prayer and supplication,
with thanksgiving, let your requests be made known unto
God.' The whole of our concern in this world, is to be
committed unto God in prayer, as that we should not retain
any dividing cares in our own minds about them. And
herein the apostle would have us to use a holy freedom and
boldness in speaking unto God on all occasions, as one who
concerns himself in them; hide nothing from God, which
we do what lieth in us, when we present it not unto him in
our prayers; but use a full, plain-hearted, open liberty with
him; 'In every thing let your requests be made known unto
God.' He is ready to hear all that vou have to offer nnto

G 2

84 THE DUE MANNER OF PRAYER.

him, or plead before him. And in so doing, the ' peace of
God which passeth all understanding, shall keep your hearts
and minds through Jesus Christ,' v, 7. which is ordinarily
the condition of those who are found in diligent obedience
unto this command.

(2.) There is also in it a confidence of acceptance, or being
heard in prayer ; that is, that God is well pleased with their
duties, accepting both them and their persons in Jesus Christ.
Without this we can have no delight in prayer, or in God
as the object of it, which vitiates the whole duty. When
Adam thought there was no acceptance with God for him,
he had no confidence of access unto him ; but as the first
effect of folly that ensued on the entrance of sin, went to
hide himself. And all those who have no ground of spiritual
confidence for acceptance with Christ, do in their prayer but
endeavour to hide themselves from God by the duty which
they perform. They cast a mist about them, to obscure
themselves from the sight of their own convictions, wherein
alone they suppose that God sees them also. But in such a
frame there is neither delight, nor enlargement, nor liberty,
nor indeed prayer itself.

Now this confidence or boldness which is given unto be-
lievers in their prayers by the Holy Ghost, respects not the
answer of every particular request, especially in their own
understanding of it ; but it consists in a holy persuasion that
God is well pleased with their duties, accepts their persons,
and delights in their approaches unto his throne. Such
persons are not terrified with apprehensions that God will
say unto them, 'What have you to do to take my name
into your mouths,' or to what purpose 'are the multitude of
your supplications r when you make many prayers, I will
not hear.' ' Will he,' saith Job, ' plead with me with his great
power? no, but he will put strength in me ;' chap, xxiii. 6.
Yea, they are assured, that the more they are with God, the
more constantly they abide with him, the better is their ac-
ceptance. For as they are commanded to pray always and
not to faint, so they have a sufficient warranty from the
encouragement and call of Christ to be frequent in their
spiritual addresses to him ; so,he speaks to his church ; Cant,
ii. 14. ' Oh my dove, let me see thy countenance, let me hear
thy voice ; for sweet is thy voice, and thy countenance is

THE DUE MANNER OF PRAYER. 85

comely.' And herein also is comprised a due apprehension
of the goodness and power of God, whereby he is in all con-
ditions ready to receive them, and able to relieve them. The
voice of sinners by nature, let presumption and superstition
pretend what they please to the contrary, is, that God is
austere, and not capable of condescension or compassion.
And the proper acting of unbelief lies in limiting the Most
Holy ; saying. Can God do this or that thing, which the
supplies of our necessities do call for; are they possible with
God ? So long as either of these worketh in us with any
kind of prevalency, it is impossible we should have any de-
light in calling upon God. But we are freed from them by
the Holy Ghost, in the representation he makes of the en-
gaged goodness and power of God in the promises of the
covenant, which gives us boldness in his presence.

Fourthly, It is the work of the Holy Spirit in prayer to
keep the souls of believers intent upon Jesus Christ, as the
only way and means of acceptance with God. This is the
fundamental direction for prayer now under the gospel. We
are now to ask in his name, which was not done expressly
under the Old Testament. Through him, we act faith on
God in all our supplications. By him, we have an access
unto the Father. We enter into the holiest through the new
and living way that he hath consecrated for us. The va-
rious respect which faith hath unto Jesus Christ as mediator
in all our prayers, is a matter worthy a particular inquiry,
but is not of our present consideration, wherein we declare
the work of the Spirit alone. And this is a part of it, that
he keeps our souls intent upon Christ according unto what
is required of us ; as he is the way of our approach unto
God, the means of our admittance, and the cause of our ac-
ceptance with him. And where faith is not actually exer-
cised unto this purpose, all prayer is vain and unprofitable.
And whether our duty herein be answered with a few words,
wherein his name is expressed with little spiritual regard unto
him, is worth our inquiry.

To enable us hereunto is the work of the Holy Ghost.
He it is that glorifies Jesus Christ in the hearts of believers;
John xvi. 14. And this he doth when he enableth them to
act faith on him in a due manner. So speaks the apostle
expressly; Eph. ii. 18. 'For through him we have access

66 THE DUE MANNER OF PRAYER,

by one Spirit unto the Father.' It is through Jesus alone
that we have our access unto God, and that by faith in him.
So we have our access unto him for our persons in justifica-
tion; Rom. V. 2. 'By whom we have access by faith unto
this grace wherein we stand.' And by him we have our ac-
tual access unto him in our supplications, when we draw
nigh to the throne of grace. But this is by the Spirit. It
is he who enables us hereunto, by keeping our minds spiri-
tually intent on him in all our addresses unto God. This is
a genuine effect of the Spirit, as he is the * Spirit of the Son,'
under which consideration in an especial manner he is be-
stowed on us to enable us to pray ; Gal. iv. 6. And hereof
believers have a refreshing experience in themselves. Nor
doth any thing leave a better savour or relish on their souls,
than when they have had their hearts and minds kept close
in the exercise of faith on Christ the mediator in their prayers.

I might yet insist on more instances in the declaration
of the work of the Holy Ghost in believers, as he is a spirit
of grace and supplication. But my design is not to declare
what may be spoken, but to speak what ought not to be
omitted. Many other things, therefore, might be added, but
these will suffice to give an express understanding of this
work unto them who have any spiritual experience of it ; and
those who have not, will not be satisfied with volumes to the
same purpose.

Yet something may be here added to free our passage
from any just exceptions. For it may be, some will think,
that these things are not pertinent unto our present purpose,
which is to discover the nature of the duty of prayer, and
the assistance which we receive by the Spirit of God therein.
Now this is only in the words that we use unto God in our
prayers, and not in that spiritual delight and confidence which
have been spoken unto, which with other graces, if they may
be so esteemed, are of another consideration. Ans. 1. It
may be, that some think so; and also it may be, and is very
likely, that some, who will be talking about these things, are
utterly ignorant what it is to pray in the Spirit, and the
whole nature of this duty. Not knowing therefore the thing,
they hate the very name of it ; as indeed it cannot but be
uncouth unto all who are no way interested in the grace and
privilege intended by it. The objections of such persons

THE NATURE OF TRAYER. 87

are but as the strokes of blind men, whatever strength and
violence be in them, they always miss the mark. Such are
the fierce arguings of the most against this duty ; they are
full of fury and violence, but never touch the matter intended.
2. My design is so to discover the nature of praying in the
Spirit in general, as that therewith I may declare what is a
furtherance thereunto, and what is a hinderance thereof. For
if there be any such ways of praying which men use or oblige
themselves unto, which do not comply with, or are not suited
to promote, or are unconcerned in, or do not express those
workings of the Holy Ghost, which are so directly assigned
unto him in the prayers of believers, they are all nothing
but means of quenching the Spirit, of disappointing the work
of his grace, and rendering the prayers themselves so used,
and as such, unacceptable with God, And apparent it is, at
least, that most of the ways and modes of prayer used in the
papacy, are inconsistent with, and exclusive of, the whole
work of the spirit of supplication.

CHAP. VII.

The nature of prayer in general, with respect unto forms of prayer and
vocal prayer. Eph. vi. 18. opened and vindicated.

The duty I am endeavouring to express, is that enjoined in
Eph. vi. 18. * Praying always, with all prayer and supplica-
tion in the Spirit, and watching thereunto with all persever-
ance and supplication for all saints.' Some have made bold
to advance a fond imagination (as what will not enmity unto
the holy ways of God put men upon ?) that 'praying in the
Spirit,' intends only praying by virtue of an extraordinary and
miraculous gift. But the use of it is here enjoined unto all
believers, none excepted, men and women, who yet, I sup-
pose, had not all and every one of them that extraordinary
miraculous gift which they fancy to be intended in that ex-
pression. And the performance of this duty is enjoined them
in the manner prescribed ep Travri Ko<pt.7, 'always,' say we, 'in
every season,' that is, such just and due seasons of prayer, as
duty and our occasions call for: but the apostle expressly
confines the exercise of extraordinary gifts unto some cer-

88 THE NATURE OF PRAYER,

tain seasons, when under some circumstances they may be
needful or useful unto edification ; 1 Cor. xiv. There is,
therefore, ' a praying in the spirit,' which is the constant duty
of all believers ; and it is a great reproach unto the profession
of Christianity, where that name itself is a matter of contempt.
If there be any thing in it that is foolish, conceited, fanatical,
the holy apostle must answer for it; yea, he by whom he
was inspired. But if this be the expression of God himself
of that duty which he requireth of us, I would not willingly
be among the number of them by whom it is derided, let
their pretences be what they please. Besides, in the text,
all believers are said thus ' to pray in the Spirit at all sea-
sons,' ^la TTaffjjc irpoaevxTiK ^at dtrjaewg ' and Iv Tramj TTQoatv-
X^ KOI Setjcte', 'with all prayer and supplication ;' that is, with
all manner of prayer, according as our own occasions and ne-
cessities do require. A man certainly by virtue of this rule
can scarce judge himself obliged to confine his performance
of this duty unto a prescript form of words. For a variety
in our prayers commensurate unto the various occasions of
ourselves, and of the church of God, being here enjoined us,
how we can comply therewith in the constant use of any one
form, I know not ; those who do, are left unto their liberty.
And this we are obliged unto, hq avro tovto aypv7rvovvTi.g,
' diligently watching unto this very end,' that our prayers
may be suited unto our occasions. He who can divide this
text, or cut it out into a garment to clothe set forms of
prayer with, will discover an admirable dexterity in the using
and disposal of a text of Scripture.

But yet, neither do I conclude from hence that all such
forms are unlawful ; only that another way of praying is here
enioined us, is, 1 suppose, unquestionable unto all impartial
searchers after truth. And doubtless they are not to be
blamed who endeavour a compliance therewith. And if per-
sons are able, in the daily constant reading of any book what-
ever, merely of a human composition, to rise up in answer
to this duty of 'praying always, with all manner of prayer and
supplication in the Spirit,' or the exercise of the aid and as-
sistance received from him, and his holy acting of them as a
spirit of grace and supplication, endeavouring, labouring, and
watching thereunto ; I shall say no more but that they have
attained what I cannot understand.

WITH RESPECT UNTO FORMS OF PRAYER. 89

The sole inquiry remaining is, how they are enabled to
pray, in whose minds the Holy Ghost doth thus work as a
spirit of grace and supplication. And I do say, in answer
thereunto, that those who are thus affected by him, do never
want a gracious ability of making their addresses unto God
in vocal prayer', so far as is needful unto them in their cir-
cumstances, callings, states, and conditions. And this is
that which is called the gift of prayer. I speak of ordinary
cases ; for there may be such interpositions of temptations
and desertions, as that the soul being overwhelmed with them,
may for the present be able only to mourn as a dove, or to
chatter as a crane, that is, not to express the sense of their
minds clearly and distinctly, but only as it were to mourn and
groan before the Lord in brokenness of spirit and expres-
sions. But this also is sufficient for their acceptance in that
condition. And hereof there are few believers but at one
time or other they have more or less experience. And as for
those whose devotion dischargeth itself in a formal course
of the same words, as it must needs be in the papacy, wherein
for the most part they understand not the signification of
the w^ords which they make use of, they are strangers unto
the true nature of prayer, at least, unto the work of the Spi-
rit therein. And such supplications as are not variously in-
fluenced by the variety of the spiritual conditions of them
that make them, according to the variety of our spiritual
exercise, are like one constant tone or noise which hath no
harmony nor music in it.

I say, therefore, 1. That the things insisted on, are in
some degree and measure necessary unto all acceptable prayer.
The Scripture assigns them thereunto, and believers find
them so by their own experience. For we discourse not
about prayer as it is the working of nature in its straits and
difficulties towards the God of nature, expressing thereby its
dependance on him with an acknowledgment of his power, in
which sense all flesh in one way or other, under one notion or
other, come to God ; nor yet upon those cries which legal con-
victions will wrest from them that fall under their power : but
we treat only of prayer as it is required of believers under the
gospel, as they have an ' access through Christ in one Spirit
unto the Father.' And, 2. That those in whom this work is
wrought by the Holy Spirit in any degree, do not in ordinary

90 THE NATURE OF PRAYER,

cases want an ability to express themselves in this duty, so far
as is needful for them. It is acknowledged that an ability
herein will be greatly increased and improved by exercise ;
and that not only because the exercise of all moral faculties
is the genuine way of their strengthening and improvement,
but principally, because it is instituted, appointed, and com-
manded of God unto that end. God hath designed the ex-
ercise of grace for the means of its growth ; and giveth his
blessing in answer to his institution. But the nature of the
thing itself requires a performance of the duty suitably unto
the condition of him that is called unto it. And if men
grow not up unto farther degrees in that ability by exercise
in the duty itself, by stirring up the gifts and grace of God
in them, it is their sin and folly. And hence it follows, 3.
That although set forms of 'prayer may be laufid unto some,
as is pretended, yet are they necessary unto none ; that is,
unto no true believers, as unto acceptable evangelical prayer.
But whoever is made partaker of the work of the Spirit of
God herein, which he doth infallibly effect in every one who
through him is enabled to cry, * Abba, Father,' as every child
of God is, he will be able to pray according to the mind and
will of God, if he neglect not the aid and assistance offered
unto him for that purpose. Wherefore, to plead for the ne-
cessity of forms of prayer unto believers, beyond what may
be doctrinal or instructive in them, is a fruit of inclination
unto parties, or of ignorance, or of the want of a due attend-
ance unto their own experience.

Of what use forms of prayer may be unto those that are
not regenerate, and have not therefore received the spirit of
adoption, belongs not directly unto our disquisition. Yet
I must say, that I understand not clearly the advantage of
them unto them, unless a contrivance to relieve them in that
condition, without a due endeavour after a deliverance from
it, maybe so esteemed. For these persons are of two sorts:
(1.) Such as are openly under the power of sin, their minds
being not effectually influenced by any convictions. These
seldom pray, unless it be under dangers, fears, troubles,
pains, or other distresses. When they are smitten, they will
* cry, even to the Lord they will cry,' and not else : and
their design is to treat about their especial occasions, and
the present sense which they have thereof. And how can

WITH RESPECT UNTO FORMS OF PRAYER. 91

any man conceive that they should be supplied with forms
of prayer, expressing their sense, conceptions, and atfections,
in their particular cases ? And how ridiculously they may
mistake themselves in reading these prayers, which are no
way suited unto their condition, is easily supposed. A form
to such persons may prove little better than a charm, and
their minds be diverted by it from such a performance of
duty as the light of nature would direct to. Jonah's mari-
ners in the storm ' cried every one unto his God,' and called
on him also to do so too ; chap, i. 5, 6. The substance of
their prayer was, that God would ' think upon them that
they might not perish.' And men in such conditions, if not
diverted by this pretended relief, which indeed is none, will
not want words to express their minds so far as there is any
thing of prayer in what they do ; and beyond that, whatever
words they are supplied withal, they are of no use nor ad-
vantage unto them. And it is possible when they are left to
work naturally towards God, however unskilled and rude
their expressions may be, a deep sense may be left upon their
minds, with a reverence of God, and remembrance of their
own error, which may be of use to them. But the bounding
and directing of the workings of natural religion by a form
of words, perhaps little suited unto their occasions, and not
at all to their affections, tends only to stifle the operation of
an awakened conscience, and to give them up unto their
former security.

(2.) Others there are, such as by education and the power
of convictions from the word by one means or other, are so
far brought under a sense of the authority of God, and their
own duty, as consciejitiously , according unto their light, to at-
tend unto prayer, as unto other duties also. Now the case
of these men will be more fully determined afterward, where
the whole of the use of forms of prayer will be spoken unto.
For the present I shall only say, that I cannot believe, until
farther conviction, that any one whose duty it is to pray, is
not able to express his requests and petitions in words so
far as he is affected with the matter of them in his mind ;
and what he doth by any advantage beyond that, belongeth
not to prayer. Men may, by sloth and other vicious distem-
pers of mind, especially of a negligence in getting their
hearts and consciences duly affected with the matter and

92 THE DUTY OF EXTERNAL PRAYER.

object of prayer, keep themselves under a real or supposed
disability in this matter. But whereas prayer in this sort of
persons is an effect of common illumination and grace, which
are also from the Spirit of God, if persons do really and sin-
cerely endeavour a due sense of what they pray for and about,
he will not be wanting to help them to express themselves
so far as is necessary for them, either privately or in their
families. But those who will never enter the water but with
flags or bladders under them, will scarce ever learn to swim.
And it cannot be denied, but that the constant and unvaried
use of set forms of prayer may become a great occasion of
quenching the Spirit, and hindering all progress or growth
in gifts or graces. When every one hath done what he can,
it is his best, and will be accepted of him, it being according
unto what he hath, before that which is none of his.

CHAP. VIII.

The duty of external prayer, by virtue of a spiritual gift,
explained and vindicated.

What we have hitherto discoursed concerning the work of
the spirit of grace and supplication enabling believers to
pray, or to cry, ' Abba Father,' belongeth principally unto the
internal spiritual nature of the duty, and the exercise of grace
therein, wherein we have occasionally only diverted unto
the consideration of the interest of words ; and the use of se^
forms, either freely or imposed. And, indeed, what hath been
evinced from Scripture testimony herein, doth upon the
matter render all farther dispute about these things need-
less. For if the things mentioned be required unto all ac-
ceptable prayer, and if they are truly effected in the minds
of all believers by the Holy Ghost, it is evident how little
use there remains of such pretended aids.

But moreover, prayer falleth under another considera-
tion, namely, as to its external performance, and as the duty
is discharged by any one in lesser or greater societies,
wherein upon his words and expressions do depend their
conjunction with him, their communion in the duty, and
consequently their edification in the whole. This is the

THE DUTY OF EXTERNAL PRAYER. 93

will of God, that in assemblies of his appointment, as
churches and families, and occasional meetings of two or
three or more in the name of Christ, one should pray in the
name of himself and the rest that join with him. Thus are
ministers enabled to pray in church-assemblies, as other
Christians in occasional meetings of the disciples of Christ
in his name ; parents in their families ; and in secret, every
believer for himself.

There is a spiritual ahiliti/ given unto men hy the Holy
Ghost, whereby they are enabled to express the matter of prayer
as taught and revealed in the manner before described, in icoids
fitted and suited to lead on their oivn minds and the minds of
others unto a holy communion in the duty, to the honour of
God, and their own edification. I do not confine the use of
this ability unto assemblies ; every one may, and usually is
to make use of it according to the measure which he hath
received for himself also. For if a man have not an ability
to pray for himself in private and alone, he can have none
to pray in public and societies. Wherefore take prayer as
vocal, without which adjunct it is not complete, and this
ability belongs to the nature and essence of it. And this
also is from the Spirit of God.

This is that which meets with such contradiction and
opposition from many, and which hath other things set up
in competition with it, yea, to the exclusion of it, even from
families and closets also. What they are, we shall after-
ward examine. And judged it is by some, not only to be
separable from the work of the Spirit of prayer, but no way
to belong thereunto. A fruit they say it is of wit, fancy,
memory, elocution, volubility, and readiness of speech,
namely, in them in whom on other accounts they will ac-
knowledge none of these things to be, at least in no consi-
derable degree. Some while since, indeed, they defended
themselves against any esteem of this ability, by crying out,
that all those who thus prayed by the Spirit, as they call it,
did but babble and talk nonsense. But those who have any
sobriety and modesty are convinced, that the generality of
those who do pray according to the ability received, do use
words of truth and soberness in the exercise thereof. And
it is but a sorry relief that any can find in cavilling at some
expressions, which perhaps good and wholesome in them-

9.4 THE DUTY OF EXTERNAL PRAYER.

selves, yet suit not their palates ; or if they are such as
may seem to miss of due order and decency, yet is not their
failure to be compared with the extravagances (consider-
ing the nature of the duty) of some in supposed quaint and
elegant expressions used in this duty. But herein they be-
take themselves unto this countenance, that this ability is
the effect of the natural endowments before mentioned only,
which they think to be set off by a boldness and confidence,
but a little beneath an intolerable impudence. Thus it
seems is it with all who desire to pray as God enables them,
that is, according to his mind and will, if any thing in the
light of nature, the common voice of mankind, examples of
Scripture, express testimonies and commands, are able to
declare what is so. I shall, therefore, make way unto the
declaration and confirmation of the truth asserted, by the
ensuing observations.

1 . Every man is to pray or call upon God according as he
is able, with respect unto his own condition, relations, occa-
sions, and duties. Certainly there is not a man in the world
who hath not forfeited all his reason and understanding unto
Atheism, or utterly buried all their operations under the
fury of brutish affections, but he is convinced that it is his
duty to pray to the deity he owns, in words of his own, as
well as he is able. For this, and none other, is the genuine
and natural notion of prayer. This is implanted in the
heart of mankind, which they need not be taught, nor di-
rected unto. The artificial help of constant forms is an ar-
bitrary invention. And I would hope that there are but
few in the world, especially of those who are called Chris-
tians, but that at one time or other they do so pray. And
those who for the most part do betake themselves to other
reliefs (as unto the reading of prayers composed unto some
good end and purpose, though not absolutely to their occa-
sions, as to the present state of their minds, and the things
they would pray for, which is absolutely impossible), cannot,
as I conceive, but sometimes be conscious to themselves,
not only of the weakness of what they do, but of their neg-
lect of the duty which they profess to perform. And as for
such who, by the prevalency of ignorance, the power of pre-
judice, and infatuation of superstition, are diverted from the
dictates of nature and light of Scripture directions to say a

THE DUTY OF EXTERNAL PRAYER. 95

' pater-noster,' it maybe an ' ave' or a * credo' for their prayer,
intending it for this or that end, the benefit it may be of
this or that person, or the obtaining of what is no way men-
tioned or included in what they utter ; there is nothing of
prayer in it, but a mere taking the name of God in vain, with
the horrible profanation of a holy ordinance.

Persons tied up unto such rules and forms never pray in
their lives, but in their occasional ejaculations, which break
from them almost by surprisal. And there hath not been
any one more effectual means of bringing unholiness with
an ungodly course of conversation into the Christian world,
than this one of teaching men to satisfy themselves in this
duty by their saying, reading, or repetition of the words of
other men, which it may be they understand not, and cer-
tainly are not in a due manner affected withal. For it is
this duty, whereby our whole course is principally influ-
enced. And let men say what they will, our conversation
in walking before God, which principally regards the frame
and disposition of our hearts, is influenced and regulated
by our attendance unto, and performance of, this duty. He
whose prayers are hypocritical is an hypocrite in his whole
course ; and he who is but negligent in them, is equally neg-
ligent in all other duties. Now whereas our whole obedi-
ence unto God ought to be our reasonable service, Rom.
xii. 1. how can it be expected that it should be so, when
the foundation of it is laid in such an irrational supposi-
tion, that men should not pray themselves what they are
able, but read the forms of others instead thereof, which
they do not understand ?

2. All the examples we have in the Scripture of the pray-
ers of the holy men of old, either under the Old Testament
or the New, were all of them the effects of their own ahUity in
expressing the gracious conceptions of their minds, wrought
in them by the Holy Ghost in the way and manner before
described. I call it their own ability, in opposition to all
outward aids and assistances from others, or an anteceda-
neous prescription of a form of words unto themselves. Not
one instance can be given to the contrary. Sometimes, it is
said, they 'spread forth their hands,' sometimes that they ' lifted
up their voices,' sometimes that they ' fell upon their knees
and cried,' sometimes that they 'poured out their hearts' when

96 THE DUTY OF EXTERNAL PRAYER.

overwhelmed ; all according unto present occasions and cir-
cumstances. The solemn benediction of the priests insti-
tuted of God, like the present forms in the administration of
the sacraments, were of another consideration, as shall be
shewed. And as for those who by immediate inspiration gave
out and wrote discourses in the form of prayers, which were
in part mystical, and in part prophetical, we have before given
an account concerning them. Some plead, indeed, that the
church of the Jews under the second temple had sundry forms
of prayers in use among them, even at the time when our
Saviour was conversant in the temple and their synagogues.
But they pretend and plead what they cannot prove ; and I
challenge any learned man to give but a tolerable evidence
unto the assertion. For what is found to that purpose among
the Talmudists, is mixed with such ridiculous fables (as the
first, suiting the number of their prayers to the number of
the bones in the back of a man), as fully defeats its own
evidence.

3. The commands which are given us to pray thus ac-
cording unto our own abilities, are no more nor less than all
the comtnands we have in the Scripture to pray at all. Not
one of them hath any regard or respect unto outward forms,
aids, or helps of prayer. And the manner of prayer itself is
so described, limited, and determined, as that no other kind
of prayer can be intended. For whereas we are commanded
to ' pray in the Spirit,' to pray earnestly and fervently, with
' the mind and understanding,' ' continually with all manner of
prayer and supplication,' to 'make our requests known unto
God,' so as not to take care ourselves about our present con-
cerns, to 'pour out our hearts unto God,' to cry, 'Abba, Father,'
by the Spirit, and the like ; I do not understand how those
things are suited unto any kind of prayer, but only that
which is from the ability which men have received for the
entire discharge of that duty. For there are evidently inti-
mated in these precepts and directions, such various occa-
sional workings of our minds and spirits, such actings of
gracious affections, as will not comply with a constant use
of a prescribed form of words.

4. When we speak of men's oicii ability in this matter, we
do include therein the conscientious, diligent use of all means
which God hath appointed for the communication of this

THE DUTY OF EXTERNAL PRAYER. 97

ability unto them, or to help them in the due use, exercise
and improvement of it. Such means there are, and such are
they to attend unto.

As, (1.) The diligent searching of our onm hearts in their
frames, dispositions, inclinations, and actings, that we may
be in some measure acquainted with their s°tate and condi-
tion towards God. Indeed the heart of man is absolutely
unsearchable unto any but God himself, that is, as unto a
complete and perfect knowledge of it. Hence David prays,
that God would search and try him, and lead and conduct
him by his grace according unto what he found in him, and
not leave him wholly to act or be acted according unto his
own apprehensions of himself, Psal, cxxxix. 23, 24. But
yet where we do in sincerity inquire into them, by the help
of that spiritual light which we have received, we may dis-
cern so much of them as to guide us aright in this and all
other duties. If this be neglected, if men live in the dark
unto themselves, or satisfy themselves only with an acquaint-
ance with those things which an accusing conscience will
not suffer them to be utterly ignorant of, they will never
know either how to pray, or what to pray for in a due man-
ner. And the want of a due discharge of this duty, which
we ought continually to be exercised in, especially on the
account of that unspeakable variety of spiritual chano-es
which we are subject unto, is a cause of that barrenness in
prayer which is found among the most, as we have observed.
He that would abound in all manner of supplication which
is enjoined us, who would have his prayers to be proper,
useful, fervent, must be diligent in the search and conside-
ration of his own heart, with all its dispositions and inclina-
tions, and the secret guilt which it doth variously contract.
(2.) Constant diligent reading of the Scriptures is another
duty that this ability greatly depends upon. From the pre-
cepts of God therein may we learn our own wants, and from
his promises the relief which he hath provided for them. And
these things (as hath been shewed) supply us with the matter
of prayer. Moreover we thence learn what words and ex-
pressions are meet and proper to be used in our accesses unto
God. No words nor expressions in themselves or their sig-
nification are meet or acceptable herein, but from their ana-
logy unto those in the Scripture which are of God's own

VOL. IV. H

98 THE DUTY OF EXTERNAL PRAYER.

teaching and directions. And where men are much con-
versant in the word, they will be ready for and furnished
with meet expressions of their desires to God always. This
is one means whereby they may become so to be. And
other helps of the like nature might be insisted on.

5. There is a use herein of the natural abilities of inven-
tion, memory, and elocution. Why should not men use in
the service and worship of God what God hath given them,
that they may be able to serve and worship him ? Yea, it
setteth off the use and excellency of this spiritual gift, that
in the exercise of it, we use and act our natural endowments
and abilities, as spiritualized by grace, which in the way, set
up in competition with it, cannot be done. The more the
soul is engaged in its faculties and powers, the more intent
it is in and unto the duty.

Nor do I deny but that this gift may be varied in de-
grees and divers circumstances according unto these abili-
ties, though it have a being of its own, distinct from them.
Even in extraordinary gifts, as in the receiving and giving
out of immediate revelations from God, there was a variety
in outward modes and circumstances which followed the
diversity and variety of the natural abilities and qualifica-
tions of them who were employed in that work. Much more
may this difference both be, and appear, in the exercise of
ordinary gifts, which do not so absolutely influence and re-
gulate the faculties of the mind, as the other.

And this difference we find by experience among them
who are endowed with this spiritual ability. All men who
have the gift of prayer do not pray alike, as to the matter
of their prayers or the manner of their praying ; but some
do greatly excel others, some in one thing, some in another.
And this doth in part proceed from that difference that is
between them in the natural abilities of invention, judgment,
memory, elocution, especially as they are improved by ex-
ercise in this duty. But yet neither is this absolutely so,
nor doth the difference in this matter, which we observe in
constant experience, depend solely hereon. For if it did,
then those, who having received this spiritual ability, do
excel others in those natural endowments, would also con-
stantly excel them in the exercise of the gift itself; which
is not so, as is known to all who have observed any thing in

THE DUTY OF EXTERNAL PRAYER. 99

this matter. But the exercise of these abilities in prayer
depends on the especial assistance of the Spirit of God.
And for the most part the gift, as the scion ingrafted or in-
oculated, turns the nature of those abilities into itself, and
modifieth them according unto its own efficacy and virtue,
and is not itself changed by them. Evidently that which
makes any such difference in the discharge of this duty, as
wherein the edification of others is concerned, is the frequent
conscientious ;exercise of the gift received, without which,
into whatever stock of natural abilities it may be planted, it
will neither thrive nor flourish.

6. Spiritual gifts are of two sorts : (1.) Such as are dis-
tinct from all other abilities, having their whole foundation,
nature, and power in themselves. Such were the extraordi-
nary gifts of miracles, healing, tongues, and the like. These
were entire in themselves, not built upon or adjoined unto
any other gifts or graces whatever. (2.) Such as were ad-
juncts of, or annexed unto, any other gifts or graces, with-
out which they could have neither place nor use. As the
gift of utterance depends on wisdom and knowledge. For
utterance without knowledge, or that which is any thing but
the way of expressing sound knowledge unto the benefit of
others, is folly and babbling. And of this latter sort is the
gift of prayer, as under our present consideration with re-
spect unto the interest of words in that duty. And this we
affirm to be a peculiar gift of the Holy Ghost, and shall now
farther prove it so to be. For,

(1.) It is an inseparable adjunct of that work of the
Spirit which we have described, and is therefore from him
who is the author of it. For he who is the author of any
thing as to its being, is the author of all its inseparable ad-
juncts. That the work of enabling us to pray, is the work
of the Spirit hath been proved ; and it is an immeasurable
boldness for any to deny it, and yet pretend themselves to
be Christians, And he is not the author of any one part of
this work, but of the whole, all that whereby we cry ' Abba
Father.' Hereunto the expressions of the desires of our
souls, in words suited unto the acting of our own graces
and the edification of others, doth inseparably belong.
When we are commanded to pray, if our necessity, condi-
tion, edification, with the advantage and benefit of others,

100 THE DUTY OF EXTERNAL PRAYER.

do require the use of words in prayer, then are we so to
pray. For instance, when a minister is commanded to pray
in the church or congregation, so as to go before the flock
in the discharge of that duty, he is to use words in prayer.
Yet are we not in such cases required to pray any otherwise
than as the Spirit is promised to enable us to pray, and so
as that we may still be said to pray in the Holy Ghost. So
therefore to pray, falls under the command and promise,
and is a gift of the Holy Spirit.

And the nature of the thing itself, that is the duty of
prayer, doth manifest it. For all that the Spirit of God
works in our hearts with respect unto this duty, is in order
unto the expression of it ; for what he doth is to enable us
to pray. And if he gives not that expression, all that he
doth besides may be lost as to its principal end and use.
And indeed all that he doth in us, where this is wanting, or
that in fixed meditation, which in some particular cases is
equivalent thereunto, riseth not beyond that frame which
David expresseth by his keeping silence, whereby he de-
clares an estate of trouble, wherein yet he was not freely
brought over to deal with God about it, as he did afterward
by prayer, and found relief therein.

That which with any pretence of reason can be objected
hereunto, namely, that not any part only, but the whole
duty of prayer as we are commanded to pray, is an efl^ect
in us of the Holy Spirit as a spirit of grace and supplica-
tion, or that the grace of prayer and the gift of prayer as
some distinguish, are inseparable, consists in two unsound
consequents, which as is supposed will thence ensue. As,
(l.)that every one who hath the grace of prayer, as it is
called, or in whom the Holy Spirit worketh the gracious
disposition before described, hath also the gift of prayer,
seeing these things are inseparable. And, (2.) that every
one who hath the gift of prayer, or who hath an ability to
pray with utterance unto the edification of others, hath also
the grace of prayer, or the actings of saving grace in prayer,
which is the thing intended. But these things it will be
said are manifestly otherwise, and contrary to all exp-
rience.

Alls. (1.) For the first of these inferences, I grant it fol-
lows from the premises, and therefore affirm that it is most

THE DUTY OF EXTERNAL PRAYER. IQI

true under the ensuing limitations. (1.) We do not speak of
what is called the grace of prayer in its habit or principle, but
in its actual exercise. In the first respect, it is in all that
are sanctified, even in those infants that are so from the
womb. It doth not hence follow that they must also have
the gift of prayer, which respects only grace in its exercise.
And thus our meaning is, that all those in whom the Spirit
of God doth graciously act faith, love, delight, desire, in a
way of prayer unto God, have an ability from him to express
themselves in vocal prayer.

(2.) It is required hereunto that such persons be found
in a %cay of duty ; and so meet to receive the influential as-
sistance of the Holy Spirit. Whoever will use, or have the
benefit of any spiritual gift, must himself in a way of duty,
stir up by constant and frequent exercise the ability wherein
it doth consist. ' Stir up the gift of God that is in thee ;'
2 Tim. i. 6. And where this duty is neglected, which neg-
lect must be accounted for, it is no wonder if any persons
who yet may have, as they speak, the grace of prayer,
should not yet have the gift or a faculty to express their
minds and desires in prayer by words of their own. Some
think there is no such ability in any, and therefore never
look after it in themselves, but despise whatever they hear
spoken unto that purpose. What assistance such persons
may have in their prayers from the spirit of grace, I know
not; but it is not likely they should have much of his aid
or help in that wherein they despise him. And some are
so accustomed unto, and so deceived by, pretended helps in
prayer, as making use of, or reading prayers by others com-
posed for them, that they never, attempt to pray for them-
selves, but always think they cannot do that which indeed
they will not. As if a child being bred up among none but
such impotent persons as go on crutches, as he groweth up,
should refuse to try his own strength, and resolve himself
to make use of crutches also. Good instruction or some
sudden surprisal with fear, removing his prejudice, he will
cast away this needless help, and make use of his strength.
Some gracious persons brought up where forms of prayer
are in general use, may have a spiritual ability of their own
to pray, but neither know it, nor ever try it, through a com-
pliance with the principles of their education ; y<ea, so as to

102 THE DUTY OF EXTERNAL PRAYER-.

think it impossible for them to pray any otherwise. But when
instruction frees them from this prejudice, or some sudden
surprisal with fear or affliction casts them into an entrance
of the exercise of their own ability in this kind, their former
aids and helps quickly grow into disuse with them.

(3.) The ability which we ascribe unto all who have the gra-
cious assistance of the Spirit in prayei", is not absolute, but
suited unto their occasions, conditions, duties, callings, and
the like. We do not say, that every one who hath received the
Spirit of grace and supplication must necessarily have a gift,
enabling him to pray as becomes a minister in the congre-
gation, or any person on the like solemn occasion ; no, nor
yet it may be to pray in a family, or in the company of many,
if he be not in his condition of life called thereunto. But
every one hath this ability according to his necessity, con-
dition of life, and calling. He that is only a private person
hath so, and he who is the ruler of the family hath so, and
he that is a minister of the congregation hath so also. And
as God enlargeth men's occasions and calls, so he will enlarge
their abilities, provided they do what is their duty to that
end and purpose ; for the slothful, the negligent, the fearful,
those that are under the power of prejudices, will have no
share in this mercy. This therefore is the sum of what we
affirm in this particular. Every adult person who hath re-
ceived, and is able to exercise, grace in prayer, any saving
grace, without which prayer itself is an abomination, if he
neglect not the improvement of the spiritual aids communi-
cated unto him, doth so far partake of this gift of the Holy
Spirit as to enable him to pray according as his own occa-
sions and duty do require. He who wants mercy for the
pardon of sin, or supplies of grace for the sanctification of
his person, and the like ; if he be sensible of his wants, and
have gracious desires after their supply wrought in his heart,
will be enabled to ask them of God in an acceptable manner,
if he be not wofully and sinfully wanting unto himself and
his own duty.

(2.) As to the second inference, namely, that if this abi-
lilif be inseparable from the gracious assistance of the spirit of
prayer, then whosoever hath this gift and ability, he hath in the
exercise of it that gracious assistance, or he hath received the
spirit of grace, and hath saving graces, acted in him : I an-

THE DUTY OF EXTERNAL PRAYER. 103

swer, (1.) It doth not follow on what we have asserted. For
although wherever is the grace of prayer, there is the gift
also in its measure ; yet it follows not, that where the gift
is, there must be the grace also. For the gift is for the grace's
sake, and not on the contrary. Grace cannot be acted with,
out the gift, but the gift may without grace. (2.) We shall
assent that this gift doth grow in another soil, and hath not
its root in itself. It foUoweth on, and ariseth from, one dis-
tinct part of the work of the Holy Spirit, as a spirit of sup-
plication, from which it is inseparable. And this is his work
on the mind, in acquainting it with the things that are to be
prayed for; which he doth both in the inward convictions of
men's own souls, and in the declaration made thereof in the
Scripture. Now this may in some be only a common work
of illumination which the gift of vocal prayer may flow from
and accompany, when the spirit of grace and supplication
works no farther in them. Wherefore it is acknowledo-ed
that men in whom the spirit of grace did never reside nor
savingly operate, may have the gift of utterance in prayer
unto their own and others' edification. For they have the
gift of illumination, which is its foundation, and from which
it is inseparable. Where this spiritual illumination is not
granted in some measure, no abilities, no industry can attain
the gift of utterance in prayer unto edification. For spiritual
light is the matter of all spiritual gifts, which in all their
variety are but the various exercise of it. And to suppose
a man to have a gift of prayer without it, is to suppose him
to have a gift to pray for he knows not what; which real or
pretended enthusiasms we abhor. Wherefore, wherever is
this gift of illumination and conviction, there is such a foun-
dation of the gift of prayer, as that it is not ordinarily absent
in some measure, where due use and exercise are observed.

Add unto what hath been spoken, that the duty of prayer
ordinarily is not complete, unless it be expressed in words.
It is called * pleading with God,' * filling our mouths with ar-
guments,' ' crying unto him,' and ' causing him to hear our
voice ;' which things are so expressed, not that they are any
way needful unto God, but unto us. And whereas it may
be said that all this may be done in prayer by internal medi-
tation, where no use is made of the voice, or of words, as it
is said of Hannah that ' she prayed in her heart, but her voice

104 THE DUTY OF EXTERNAL PRAYER.

was not heard ;' 1 Sam. i. 13. I grant, in some cases it may
be so, where the circumstances of the duty do not require it
should be otherwise ; or where the vehemency of affections
which cause men to cry out and roar, will permit it so to be.
But withal I say, that in this prayer by meditation, the things
and matter of prayer are to be formed in the mind into that
sense and those sentences which may be expressed ; and the
mind can conceive no more in this way of prayer than it can
express. So of Hannah it is said, when she prayed in her heart,
and as she said herself ' out of the abundance of her medita-
tion,' ver. 16. that ' her lips moved though her voice was not
heard ;' she not only framed the sense of her supplications
into petitions, but tacitly expressed them to herself. And the
obligation of any person unto prescribed forms, is as destruc-
tive of prayer by inward meditation, as it is of prayer con-
ceived and expressed ; for it takes away the liberty, and pre-
vents the ability of framing petitions or any other parts of
prayer in the mind, according to the sense which the party
praying hath of them. Wherefore if this expression of prayer
in words do necessarily belong unto the duty itself, it is an
effect of the Holy Spirit, or he is not the spirit of supplica-
tion unto us.

Secondly, Utterance is a peculiar gift of the Holy Ghost;
so it is mentioned, 1 Cor. i. 5. 2 Cor. viii. 7. Eph. vi. 19.
Col. iv. 3. And hereof there are two parts, or there are
two duties to be discharged by virtue of it. 1. An ability
to speak unto men in the name of God in the preaching of
the word. 2. An ability to speak unto God for ourselves, or
in the name and on the behalf of others. And there is the
same reason of utterance in both these duties. And in each
of them it is equally a peculiar gift of the Spirit of God : see
1 Cor. i. 5. 2 Cor. viii. 7. Eph. vi. 19. Col. iv. 3. The word
used in these places, is \6yog ' speech,' which is well ren-
dered, ' utterance,' that is irappriaia Iv t(J^ dTTO(pdiyyta^ai, ' fa-
cultas et libertas dicendi-' an ability and liberty to speak out
the things we'.have conceived. Aoyog iv dvo'i^u tov aTOfxarog Iv
Trappr^aia, Eph. vi. 19. ' Utterance in the opening of the
mouth with boldness,' or rather freedom of speech. This in
sacred things, in praying and preaching, is the gift of the
Holy Spirit; and as such, are we enjoined to pray for it,
that it may be given unto us or others, as the edification of

THE DUTY OF EXTERNAL PRAYER. 105

the church doth require. And although this gift may by
some be despised, yet the whole edification of the church
depends upon it; yea, the foundation of the church was laid
in it, as it was an extraordinary gift. Acts ii. 4. and its su-
perstructure is carried on by it. For it is the sole means
of public or solemn intercourse between God and the
church. It is so if there be such a thing as the Holy
Ghost, if there be such things as spiritual gifts. The matter
of them is spiritual light, and the manner of their exercise is
utterance.

This gift or ability, as all others of the like nature, may be
considered either as to the habit, or as to the external exer-
cise of it. And those who have received it in the habit, have
yet experience of great variety in the exercise, which in na-
tural and moral habits, where the same preparations precede,
doth not usually appear. For as the spirit of grace is free, and
acts arbitrarily, with respect unto the persons unto whom he
communicates the gift itself; ' for he divideth to every man
as he will ;' so he acteth also as he pleases in the exercise
of those gifts and graces which he doth bestow. Hence be-
lievers do sometimes find a greater evidence of his gracious
working in them in prayer, or of his assistance to pray, as
also enlargement in utterance, than at other times ; for in
both he breatheth and acteth as he pleaseth. These things
are not their own, nor absolutely in their own power, nor
will either the habitual grace they have received enable
them to pray graciously, nor tlieir gift of utterance unto edi-
fication, without his actual excitation of that grace and his
assistance in the exercise of that gift. Both the conceiving
and utterance of our desires in an acceptable manner are
from him, and so are all spiritual enlargements in this duty.
Vocal prayer whether private or public, whereof we speak,
is the uttering of our^desires and requests unto God ; called,
' The making of our requests known unto him;' Phil. iv. 6.
This utterance is a gift of the Holy Ghost, so also is prayer
as to the manner of the performance of it by words in sup-
plication. And if any one say he cannot so pray suitable
unto his own occasions, he doth only say, that he is a stran-
ger to this gift of the Holy Ghost, and if any one will not, by
him it is despised. And if these things are denied by any,
because they understand them not, we cannot help it.

106 THE DUTY OF EXTERNAL PRAYER.

Thirdly, It is the Holy Spirit that enables men to discharge
and peiform every duty that is required of them in a due manner,
so that without his enabling of us ive can do nothing as we should.
As this hath been sufficiently confirmed in other discourses
on this subject, so we will not always contend with them by
whom such fundamental principles of Christianity are de-
nied, or called into question. And he doth so, with respect
unto all sorts of duties, whether such as are required of us
by virtue of especial office and calling, or on the more gene-
ral account of a holy conversation according to the will of
God : and vocal prayer is a duty under both these consi-
derations.

For, 1. It is the duty of the ministers of the gospel by vir-
tue of especial office ; supplications, prayers, intercessions, and
giving of thanks are to be made in the assemblies of the
church; 1 Tim. ii. 1. Herein it is the office and duty of
ministers to go before the congregation, and to be as the
mouth of the church unto God. The nature of the office and
the due discharge of it, with what is necessary unto the re-
ligious worship of public assemblies, manifest it so to be.
The apostles, as their example, gave themselves continually
unto prayer and the ministry of the word ; Acts vi. 4. It
is therefore the gift of the Holy Ghost whereby these are
enabled so to do. For of themselves they are notable to do
any thing. This is one of those good gifts which is from
above, and cometh down from the Father of lights ; James i.
17. And these gifts do they receive for the ' perfecting of
the saints, for the work of the ministry, for the edifying of
the body of Christ ;' Eph. iv. 12. Utterance, therefore, in
praying and preaching, is in them the gift of the Holy Ghost
with respect unto their office. And that such a gift, as those
who are utterly destitute of it, cannot discharge their office
unto the edification of the church.

Let men pretend what they please, if a spiritual ability
in praying and preaching belong not necessarily unto the
office of the ministry, no man can tell what doth so, or
what the office signifies in the church. For no other ordi-
nance can be administered without the word and prayer, nor
any part of rule itself in a due manner. And to deny these
to be gifts of the Holy Ghost, is to deny the continuance of
his dispensation unto and in the church, which at once over-

THE DUTY OF EXTERNAL PRAYER. 107

throws the whole truth of the gospel, and the sole founda-
tion that the ministry of it is built upon.

2. The like may be spoken with respect unto duties to be
performed by virtue of our general vocation. Such are the
duties of parents and masters of families. I know not how
far any are gone in ways of profaneness, but hope none are
carried unto such a length, as to deny it to be the duty of
such persons to pray with their families as well as for them.
The families that call not on the name of the Lord are under
his curse. And if this be their duty, the performance of it
must be by the aid of the Spirit of God, by virtue of the ge-
neral rule we proceed upon.

Fourthly, The beneft, profit, advantage, and edification of par-
ticular persons, of families, but especially of the church in its assem-
blies in and by the use and exercise of this gift, are such and so great,
as that it is impious not to ascribe it to the operation of the Holy
Spirit. Men are notof themselves, without his especial aid,
authors or causers of the principal spiritual benefit and advan-
tage which the church receiveth in the world. If they are so,
or may be so, what need is there of him or his work for the pre-
servation and edification of the church? But that it hath this
blessed effect and fruit, we plead the experience of all who de
sire to walk before God in sincerity, and leave the determina-
tion of the question unto the judgment of God himself: nor
will we at present refuse in our plea, a consideration of the dif-
ferent conditions as to a holy conversation, between them who
constantly in their life and at their death give this testimony,
and theirs by whom it is opposed and denied. We are none
of us to be ashamed of the gospel of Christ, nor of any effect
of his grace. It must therefore be said, that the experience
which believers of all sorts have of the spiritual benefit and
advantage of this ability^, both in themselves and others, is
not to be moved or shaken by the cavils or reproaches of
such who dare profess themselves to be strangers thereunto.

Fifthly, The event of things may be pleaded in evidence of
the same truth. For were not the ability of praying a gift of
him who divideth to eveiy one according unto his oirn nill, there
would not be that difference as to the participation of it
among those who all pretend unto the faith of the same truth,
as there is openly and visibly in the world. And if it
were a matter purely of men's natural abilities, it were impos-

108 THE DUTY OF EXTERNAL PRAYER.

sible that so many, whose concern it is in the highest degree
to be interested in it, should be such strangers to it, so unac-
quainted with it, and so unable for it. They say, indeed, it
is but the mere improvement of natural abilities with confi-
dence and exercise. Let it be supposed for once, that some
of them at least have confidence competent unto such a
work, and let them try what success mere exercise will fur-
nish them withal. In the mean time, I deny that without
that illumination of the mind, which is a peculiar gift of the
Holy Ghost, the ability of prayer treated of is attainable by
any. And it will be a hard thing to persuade persons of any
ordinary consideration, that the difference which they do or
may discover between men as to this gift and ability, pro-
ceeds merely from the difference of their natural and acquired
abilities, wherein, as it is strenuously pretended, the advan-
tage is commonly on that side which is most defective
herein.

Some perhaps may say, that they know there is nothing
in this faculty but the exercise of natural endowments with
boldness and elocution, and that because they themselves
were expert in it, and found nothing else therein, on which
ground they have left it for that which is better. But for
evident reasons we will not be bound to stand unto the tes-
timony of those men, although they shall not here be
pleaded. In the mean time, we know that from him which
hath not, is taken away that which he had. And it is no
wonder if persons endowed sometimes with a gift of prayer
proportionable unto their light and illumination, improving
neither the one nor the other, as they ought, have lost both
their light and gift also. And thus suitably unto my design
and purpose, I have given a delineation of the work of the
Holy Ghost, as a spirit of grace and supplication, promised
unto and bestowed on all believers, enabling them to cry,
' Abba Father.'

DUTIES INFERRED. 109

CHAP. IX.

Duties inferred from the preceding discourse.

The issue of all inquiries is, how we may improve them unto
obedience in the life of God. For if we know them, happy
are we if we do them, and not otherwise. And our practice
herein may be reduced unto these two heads; 1. A due and
constant returning of glory unto God on the account of his
grace in ihait free gift of his, whose nature we have inquired
into. 2. A constant attendance unto the duty which we are
graciously enabled unto thereby. And,

1. We ought continnually to bless God, and give plory to
him, for this gre?Lt privilege of t/ie spirit of grace and supplica-
tion granted unto the church". This is the principal means on
their part of all holy intercourse with God, and of o-ivino-
glory unto him. How doth the world, which is destitute of
this fruit of divine bounty, grope in the dark, and wander after
vain imaginations, whilst it knows not how to manaoe its con-
victions, nor how at all to deal with God about its concerns?
That world which cannot receive the spirit of grace and
truth, can never have ought to do with God in a due manner.
There are by whom this gift of God is despised, is reviled,
is blasphemed ; and under the shades of many pretences do
they hide themselves from the light in their so doing. But
they know not what they do, nor by what spirit they are
acted. Our duty it is to pray that God would pour forth his
Spirit even on them also, who will quickly cause them to look
on him whom they have pierced and mourn.

And it appears two ways how great a mercy it is to enjoy
and improve this privilege : (1.) In that both the psalmist and
the prophet pray directly in a spirit of prophecy and without
limitation, that God would * pour out his fury on the families
that call not on his name ;' Psal. Ixxix. 6. Jer. x. 25. And, (2.)
in that the whole work of faith in obedience is denominated
from this duty of prayer. For so it is said, that ' whosoever

^ Ti'c olx. av IxwXayEi'n Xsti QavfjidfUt rhv roZ 6iov <f>iXav8j)a,"ariav, i-v lU ''■fJ-a-'; iTriJtixvyTaj
fli* yap aXii65f XttXoiijtcfv TWKaipoJ T?f 7rpos-iy;>^iif. Chrjsost. Honi. 67. de Free. 1.

110 DUTIES INFERRED FROM

shall call on the name of the Lord shall be saved ;' Rom. x. 13.
For invocation or prayer in the power of the spirit of grace
and supplications, is an infallible evidence and fruit of sav-
ing faith and obedience ; and therefore is the promise of sal-
vation so eminently annexed unto it ; or it is placed by
a synecdoche, for the whole worship of God and obedience
of faith. And it were endless to declare the benefits that
the church of God, and every one that belongeth thereunto,
hath thereby. No heart can conceive that treasury of mer-
cies which lie in this one privilege, in having liberty and
ability to approach unto God at all times according unto his
mind and v/ill. This is the relief, the refuge, the weapons,
and assured refreshment of the church in all conditions.

(2.) It is a matter of praise and glory to God, in an espe-
cial manner, that he hath granted an ampliation of this pri-
vilege under the gospel. The spirit is now poured forth
from above, and enlarged in his dispensation both intensively
and extensively. Those on whom he is bestowed, do receive
him in a larger measure than they did formerly under the Old
Testament. Thence is that liberty and boldness in their ac-
cess unto the throne of grace, and their crying ' Abba Father,'
which the apostle reckons among the great privileges of the
dispensation of the Spirit of Christ, which of old they were
not partakers of. If the difference between the Old Testa-
ment state and the New, lay only in the outward letter and
the rule thereof, it would not be so easily discerned on which
side the advantage lay ; especially, methinks it should not
be so by them, who seem really to prefer the pomp of legal
worship before the plainness and simplicity of the gospel.
But he who understands what it is, not to receive the ' spirit
of bondage to fear,' but to receive the ' spirit of adoption,
whereby we cry Abba Father,' and what it is to serve God in
'the newness of the Spirit, and not in the oldness of the let-
ter,' understands their difference well enough. And I cannot
but admire that some will make use of arguments, or a pre-
tence of them, for such helps and forms of prayer as seem not
compliant with the work of the spirit of supplication before
described, from the Old Testament, and the practice of the
church of the Jews before the time of our Saviour, though
indeed they can prove nothing from thence. For do they
not acknowledge that there is a more plentiful effusion of the

THE PRECEDING DISCOURSE. IH

Spirit on the church under the New Testament than of the
Old ? To deny it, is to take away the principal difference be-
tween the law and the gospel. And is not the performance
of duties to be regulated according to the supplies of o-race ?
If we should suppose that the people being then carnal, and
obliged to the observation of carnal ordinances, did in this
particular stand in need of forms of prayer, which indeed
they did not, of those which were merely so, and only so ;
nor had, that we know of, any use of them ; doth it follow,
that therefore believers tinder the New Testament, who have
unquestionably a larger portion of the spirit of grace and
supplication poured on them, should either stand in need of
them, or be obliged unto them ? And it is in vain to pretend
a different dispensation of the Spirit unto them and us, where
different fruits and effects are not acknowledged. He that
hath been under the power of the law, and hath been set free
by the law of the spirit of life in Christ Jesus, knows the
difference, and will be thankful for the grace that is in it.

Again, It is extensively enlarged, in that it is now com-
municated unto multitudes ; whereas of old it was confined
unto a few. Then the dews of it only watered the land of
Canaan, and the posterity of Abraham according to the flesh ;
now the showers of it are poured down on all nations, even
all * that in every place call on the name of Jesus Christ
our Lord, both theirs and ours.' In every assembly of mount
Zion, through the world, called according to the mind of
Christ, prayers and supplications are offered unto God,
through the effectual working of the spirit of grace and
supplication, unless he be despised. And this is done in
the accomplishment of that great promise, Mai. i. II. 'For
from the rising of the sun to the going down of the same,
my name shall be great among the Gentiles ; and in every
place incense shall be offered unto my name, and a pure of-
fering : for my name shall be great among the heathen,
saith the Lord of hosts.' Prayer and praises in the assem-
blies of the saints, is the pure offering and that sacrifice
which God promiseth shall be offered unto him. And this
oblation is not to be kindled without the eternal fire of the
spirit of grace. No sacrifice was to be ofiered of old, but
with fire taken from the altar. Be it what it would, if it were
offered with strange fire, it was an abomination ; hence they

112 DUTIES INFERRED FROM

were all called D*i:>N the 'firings' of the Lord. And this was
in a resemblance of the Holy Ghost. Whence Christ is said
to offer himself to God, through the eternal Spirit. And so
must we do our prayers. In the fruits and effects of his
works lies all the glory and beauty of our assemblies and
worship. Take them away and they are contemptible, dead
and carnal. And he carrieth this work into the families of
them that do believe. Every family apart is enabled to pray
and serve God in the spirit ; and such as are not, do live in
darkness all their days. He is the same to believers all the
world over, in their closets or their prisons. They have all,
wherever they are, an ' access by one Spirit unto the Father ;'
Eph, ii. 18. And for this enlargement of grace, God justly
expects a revenue of glory from us.

3. It is assuredly our duty to make use of the gift of
the Spirit as that which is purchased for us by Christ,^
and is of inestimable advantage unto our souls. There are
two ways whereby men may be guilty of the neglect of this
heavenly favour : (1.) They are so when the gift itself is not
valued nor sought after, nor endeavoured to be attained.
And this is done under various pretences : some imagine
that it is no gift of the Spirit, and so despise it ; others think
that either by them it is not attainable, or that if it be at-
tained, it will not answer their labour in it, and diligence
about it, which it doth require ; and therefore take up with
another way and means, which they know to be more easy,
and hope to be as useful. By many the whole duty is de-
spised, and consequently all assistance in the performance
of it is so also. Noneof those do I speak unto at present. But,
(2.) we are guilty of this neglect when we do not constantly
and diligently on all occasions make use of it for the end
for which it is given us ; yea, abound in the exercise of it.
Have you an ability to pray always freely given you by the
Holy Ghost, why do you not pray always, in private, in fa-
milies, according to all occasions and opportunities admi-
nistered ? Of what concernment unto the glory of God, and
in our life unto him, prayer is, will be owned by all. It is
that only single duty wherein every grace is acted, every sin

* "ncoTi^ tS crcu/nart <{>£c liXio?, oCtw ^j-^X? TpoirEup^^^ .Ei ovv TU<f>Xa) yvfxia to fxh o^av tov
>iXiov, Trot'trn yriiA.ia. j^jis-Tiava to fxri -Trpoa-iu^eir^ai crvw^Si; xai Sia rJif TTjosreup^nj to to3
j^fi^Tou <fM{ eif Tnv 4'^JC'"' •'!'■'''>''"'> Chrys. Horn. 67. de Prec. 1.

THE PRECEDING DISCOURSE. 113

opposed, every good thing obtained, and the whole of our
obedience in every instance of it is concerned. What diffi-
culties lie in the way of its due performance, what discou-
ragements rise up against it, how unable we are of ourselves
in a due manner to discharge it, what aversation there is in
corrupted nature unto it, what distractions and weariness
are apt to befal us under it, are generally known also unto
them who are any way exercised in these things. Yet
doth the blessedness of our present and future condition
much depend thereon. To relieve us against all these things,
to 'help our infirmities,' to give us freedom, liberty, and con-
fidence, in our approaches to the throne of grace, to enable
us as children to cry, ' Abba Father,' with delight and compla-
cency, is this gift of the spirit of grace and supplication
given unto us by Jesus Christ. Who can express how great
a folly and sin it is, not to be found in the constant exercise
of it? Can we more by any means ' grieve this Holy Spirit'
and indamage our own souls ? Hath God given unto us the
spirit of grace and supplication, and shall we be remiss,
careless, and negligent in prayer? Is not this the worst way
whereby we may ' quench the Spirit,' which we are so cau-
tioned against? Can we go from day to day in the neglect
of opportunities, occasions, and just seasons of prayer? How
shall we answer the contempt of this gracious aid offered us
by Jesus Christ? Do others go from day to day in a neglect
of this duty, in their closets and families ? blame them not,
or at least they are not worthy of so much blame as we.
They know not how to pray, they have no ability for it. But
for those to walk in a neglect hereof, who have received this
gift of the Holy Ghost enabling them thereunto, making it
easy unto them, and pleasant unto the inner man, how great
an ao-gravation is it of their sin ! Shall others at the tinkling
of a bell rise and run unto prayers to be said or sung, where-
in they can have no spiritual interest, only to pacify their
consciences, and comply with the prejudices of their educa-
tion? and shall we be found in the neglect of that spiritual
aid which is graciously afforded unto us ? How will the blind
devotion and superstition of multitudes, with their diligence
and pains therein, rise up in judgment against such negli-
gent persons ? We may see in the papacy, how upon the
ringing of a bell, or the lifting up of any ensign of supersti-

VOL. IV. I

U4 DUTIES INFERRED FROM

tion, they will some of ihem rise at midnight ; others in their
houses^ yea, in the streets, fall on their knees unto their de-
votions : having lost the conduct of the Spirit of God, and
his gracious guidance unto the performance of duty in its
proper seasons, they have invented ways of their own to keep
up a frequency in this duty after their manner, which they
are true and punctual unto. And shall they who have re-
ceived that Spirit which the world cannot receive, be trea-
cherous and disobedient unto his motions, or what he con-
stantly inclines and enables them unto ? Besides all other
disadvantages which will accrue hereby unto our souls, who
can express the horrible ingratitude of such a sin ? I press it
the more, and that unto all sorts of prayer, in private, in fa-
milies, in assemblies for that end, because the temptations
and dangers of the days wherein we live do particularly and
eminently call for it. If we would talk less, and pray more
about them, things would be better than they are in the
world ; at least we should be better enabled to bear them
and undergo our portion in them with the more satisfaction.
To be negligent herein, at such a season, is a sad token of
such a security as foreruns destruction.

4. Have any received this gift of the Holy Ghost, let
them know that it is their duty to cherish it, to stir it up and
improve it ; it is freely bestowed, but it is carefully to be pre-
served. It is a gospel talent given to be traded withal, and
thereby to be increased. There are various degrees and
measures of this gift, in those that do receive it. But what-
ever measure any one hath, from the greatest to the least,
he is obliged to cherish, preserve, and improve. We do not
assert such a gift of prayer, as should render our diligence
therein unnecessary ; or the exercise of our natural abilities
useless. Yea, the end of this gift is to enable us to the di-
ligent exercise of the faculties of our souls in prayer in a due
manner. And therefore, as it is our duty to use it, so it is to
improve it. And it is one reason against the restraint of
forms, because there is in them too little exercise of the fa-
culties of our minds in the worship of God. Therefore, this
being our duty, it may be inquired by what way or means
we may stir up this grace and gift of God, so at least, as that
if through any weakness or infirmity of mind, we thrive not
much in the outward part of it ; yet that we decay not, nor

THE PRECEDING DISCOURSE. 115

lose what we have received. The gifts of the Holy Ghost
are the fire that kindleth all our sacrifices to God. Now
although that fire of old on the altar first came down from
heaven, or 'forth from the Lord,' Levit. ix. 24. yet after it
was once there placed, it was always to be kept alive with
care and diligence ; for otherwise it would have been extin-
guished as any other fire ; Levit. vi. 12, 13. Hence the apo-
stle warns Timothy, ava^Mirvptlv to x"9t<^f^a, 2 Tim. i. 6. to
excite and ' quicken the fire of his gift ;' blowing off the
ashes and adding fuel unto it. Now there are many thin<^s
that are useful and helpful unto this end : as,

(1.) A constant consideratioji and observation of ourselves,
our own hearts, with our spiritual state and condition.
Thence are the matters of our requests or petitions in prayer
to be taken; Psal. xvi. 7. And as our state in general, by
reason of the depths and deceitfulness of our hearts, with
our darkness in spiritual things, is such as will find us mat-
ter of continual search and examination all the days of our
lives, as is expressed in those prayers, Psal. xix. 12. Psal.
cxxxix. 23, 24. so we are subject unto various changes and
alterations in our spiritual frames and actings every day ;
as also unto temptations of all sorts. About these thino-s,
according as our occasions and necessities do require, are
we to deal with God in our supplications; Phil. iv. 6. How
shall we be in a readiness hereunto, prepared with the proper
matter of prayer, if we neglect a constant and diligent ob-
servation of ourselves herein, or the state of our own souls ?
This being the food of the gift, where it is neglected, the
gift itself will decay. If men consider only a form of things
in a course, they will quickly come to a form of words.

To assist us in this search and examination of ourselves,
to give light into our state and wants, to make us sensible
thereof, is part of the work of the Spirit, as a spirit of grace
and supplication ; and if we neglect our duty towards him
herein, how can we expect that he should continue his aid
unto us, as to the outward part of the duty ? Wherefore let
a man speak in prayer with the tongues of men and angels,
to the highest satisfaction, and it may be, good edification
of others ; yet if he be negligent, if he be not wise and
watchful in this duty of considering the state, actings, and
temptations, of his own soul, he hath but a perishing, decay-

1 2

IIG DUTIES INFERRED FROM

ing outside and shell of this gift of the Spirit. And those
by whom this self-search and Judgment is attended unto,
shall ordinarily thrive in the power and life of this duty.
By this means may we know the beginnings and entrances
of temptation ; the deceitful actings of indwelling sin ; the
risings of particular corruptions, with the occasions yielding
them advantages and power ; the supplies of grace which we
daily receive, and ways of deliverance. And as he who
prayeth without a due consideration of these things prayeth
at random, 'fighting uncertainly as one beating the air;' so
he whose heart is filled with a sense of them, will have al-
ways in a readiness the due matter of prayer, and will be able
to fill his mouth with pleas and arguments whereby the gift
itself will be cherished and strengthened.

(2.) Conslant searching of the Scrip! ure unto the same pur-
pose is another subservient duty unto this of prayer itself.
That is the glass, wherein we may take the best view of our-
selves, because it at once represents both what we are, and
what we ought to be ; what we are in ourselves, and what
we are by the grace of God ; what are our frames, actions,
and ways, and what is their defect in the sight of God.
And a higher instruction what to pray for, or how to pray,
cannot be given us ; Psal. xix. 7 — 9. Some imagine that
to ' search the Scriptures,' thence to take forms of speech, or
expressions accommodated unto all the parts of prayer, and
to set them in order, or retain them in memory, is a great
help to prayer. Whatever it be, it is not that which I in-
tend at present. It is most true, if a man be 'mighty in the
Scriptures,' singularly conversant and exercised in them,
abounding in their senses and expressions, and have the help
of a faithful memory withal, it may exceedingly farther and
assist him in the exercise of this gift unto the edification of
others. But this collection of phrases, speeches, and ex-
pressions, where perhaps the mind is barren in the sense of
the Scripture, I know not of what use it is. That which I
press for, is a diligent search into the Scriptures, as to the
thino-s revealed in them. For therein are our wants in all
their circumstances and consequents discovered and repre-
sented unto us, and so are the supplies of grace and mercy
which God hath provided for us; the former with authority
to make us sensible of them, and the latter with that evidence

THE PRECEDING DISCOURSE. 117

of grace and faithfulness, as to encourage us to make our re-
quests for them. The word is the instrument whereby the
Holy Spirit reveals unto us our wants, when we know not
what to ask, and so enables us to make intercessions ac-
cording to the mind of God ; Rom. viii. Yea, who is it, who
almost at any time reading the Scripture with a due reve-
rence of God, and subjection of conscience unto him, that
hath not some particular matter of prayer or praise effectually
suggested unto him ? And Christians would find no small
advantage on many accounts, not here to be insisted upon, if
they would frequently, if not constantly, turn what they read
into prayer or praise unto God, whereby the instructions unto
faith and obedience would be more confirmed in their minds,
and their hearts be more engaged into their practice. An
example hereof we have, Psal. cxix. wherein all considerations
of God's will arid our duty are turned into petitions.

(3.) A due meditatioti on God's glorious excellencies, tends
greatly to the cherishing of this gracious gift of the Holy
Spirit. There is no example that we have of prayer in the
Scripture, but the entrance into it consists in expressions of
the name, and most commonly of some other glorious titles
of God ; whereunto the remembrance of some mighty acts
of his power is usually added. And the nature of the thing
requires it should be so. For, besides that God hath revealed
his name unto us, for this very purpose that we might call
upon him by the name which he owns and takes to himself,
it is necessary we should by some external description de-
termine our minds unto him, to whom we make our ad-
dresses, seeing we cannot conceive any image or idea of him
therein. Now the end hereof is twofold : [I.] To ingenerate
in us that reverence and godly fear, which is required of all
that draw nigh to this infinitely Holy God ; Lev. x. 3. Heb.
xii. 29. The most signal encouragement unto boldness in
prayer, and an access to God thereby, is in Heb. x. 19 — 22.
with chap iv. 16. Into the holy place we may go with bold-
ness, and unto the throne of grace. And it is a throne of
grace that God in Christ is represented unto us upon. Bu(
yet it is a throne still, whereon majesty and glory do reside.
And God is always to be considered by us as on a throne.
[2.] Faith and confidence are excited and acted unto a due
frame thereby. For prayer is our betaking ourselves unto

118 DUTIES INFERRED FROM

God as 'our shield, our rock, and our reward;' Prov. xviii. 10.
Wherefore a due previous consideration of those holy pro-
perties of his nature, which may encourage us so to do, and
assure us in our so doing, is necessary. And this being so
great a part of prayer, the great foundation of supplication
and praise, frequent meditation on these holy excellencies
of the divine nature must needs be an excellent preparation
for the whole duty, by filling the heart with a sense of those
things, which the mouth is to express, and making ready
those graces for their exercise, which is required therein.

(4.) Meditation on the mediation and intercession of' Christ,
for our encouragement, is of the same importance and ten-
dency. To this end spiritually is he proposed unto us, as
abiding in the discharge of his priestly office; Heb. iv. 15, 16.
x. 19 — 22. And this is not only an encouragement unto,
and in our supplications, but a means to increase and
strengthen the grace and gift of prayer itself. For the mind
is thereby made ready to exercise itself about the effectual
interposition of the Lord Christ at the throne of grace in our
behalf, which hath a principal place and consideration in
the prayers of all believers. And hereby principally may
we try our faith of what race and kind it is, whether truly
evangelical or no. Some relate or talk that the eaole tries
the eyes of her young ones, by turning them to the sun,
which if they cannot look steadily on, she rejects them as
spurious. We may truly try our faith by immediate intui-
tions of the Sun of Righteousness. Direct faith to act itself
immediately and directly on the incarnation of Christ and his
mediation, and if it be not of the right kind and race, it will
turn its eye aside unto any thing else. God's essential pro-
perties, his precepts and promises, it can bear a fixed consi-
deration of; but it cannot fix itself on the person and me-
diation of Christ with steadiness and satisfaction. There
is, indeed, much profession of Christ in the world, but little
faith in him.

(5.) Frequency in exercise is the immediate way and means
of the increase of this gift, and its improvement. All spi-
ritual gifts are bestowed on men to be employed and ex-
ercised : ' For the manifestation of the Spirit is given to
every one to profit withal ;' 1 Cor. xii. 7. God both re-
quireth that his talents be traded withal, that his gifts be

THE PRECEDING DISCOURSE. 119

employed and exercised, and will also call us to an account
of the discharge of the trust committed unto us in them ; see
1 Pet. iv. 10, 11. Wherefore the exercise of this and of
the like gifLs tends unto their improvement on a double ac-
count. For, [1.] whereas they reside in the mind after the
manner and nature of an habit or a faculty, it is natural
that they should be increased and strengthened by exer-
cise, as all habits are by a multiplication of acts proceeding
from them. So also by desuetude they will weaken, de-
cay, and in the issue be utterly lost and perish. So is it
with many as to the gift of prayer. They were known to
have received it in some good measure of usefulness unto
their own edification and that of others. But upon a neg-
lect of the use and exercise of it in public and private, which
seldom goes alone without some secret or open enormities,
they have lost all their ability, and cannot open their
mouths on any occasion in prayer, beyond what is prescribed
unto them, or composed for them. But the just hand of
God is also in this matter, depriving them of what they had,
for their abominable neglect of his grace and bounty there-
in. [2.] The increase will be added unto by virtue of God's
blessing on his own appointment. For having bestowed
these gifts for that end, where persons are faithful in the
discharge of the trust committed unto them, he will graci-
ously add unto them in what they have. This is the eter-
nal law concerning the dispensation of evangelical gifts,
' unto every one that hath shall be given, and he shall have
abundance ; but from him that hath not, shall be taken
away, even that which he hath ;' Matt. xxv. 29, It is not the
mere having or not having of them that is intended, but the
using or not using of what we have received ; as is plain in
the context. Now I do not say that a man may or ought
to exercise himself in prayer merely with this design, that
he may preserve and improve his gift. It may indeed in
some cases be lawful for a man to have respect hereunto,
but not only. As where a master of a family hath any one
in his family who is able to discharge that duty and can at-
tend unto it ; yet he will find it his wisdom not to omit his own
performance of it, unless he be contented his gift, as to the
use of his family, should wither and decay. But all that I
plead is, that he who conscientiously, with respect unto all

120 DUTIES INFERRED FROM

the ends of prayer, doth abound in the exercise of this gift,
he shall assuredly thrive and grow in it, or at least preserve
it in answer unto the measure of the gift of Christ. For I
do not propose these things, as though every man in the di-
ligent use of them may constantly grow and thrive in that
part of the gift which consists in utterance and expression.
For there is a ' measure of the gift of Christ' assigned unto
every one, whose bounds he shall not pass ; Eph. iv, 7. But
in these paths and ways, the gift which they have received
will be preserved, kept thrifty and flourishing ; and from
the least beginnings of a participation of it, they will be
carried on unto their own proper measure ; which is suffi-
cient for them.

(6.) Constant fei-vency and intention of mind and spirit in
this duty, works directly towards the same end. Men may
multiply prayers as to the outward work in them, and yet
not have the least spiritual advantage by them. If they are
dull, dead, and slothful in them, if under the power of cus-
tomariness and formality, what issue can they expect ? Fer-
vency and intention of mind quickeneth and enlargeth the
faculties, and leaveth vigorous impressions upon them of
the things treated about in our 'supplications. The whole
soul is cast into the mould of the matter of our prayers, and
is thereby prepared and made ready for continual fresh spi-
ritual engagements about them. And this fervency we in-
tend, consists not in the vehemency or loudness of words,
but in the intention of the mind. For the earnestness or
vehemency of the voice is allowable only in two cases : (1.)
When the edification of the congregation doth require it,
which being numerous, cannot hear what is spoken unless
a man lift up his voice. (2.) When the vehemency of affec-
tions will bear no restraint; Psal. xx. 2. Heb. v. 7. Now
as all these are means whereby the gift of prayer may be
cherished, preserved, and improved ; so are they all of them
the ways whereby grace acts itself in prayer, and have, there-
fore, an equal respect unto the whole work of the spirit of
supplication in us.

5. Our duty it is to use this gift of prayer unto the ends

for which it is freely bestowed on ns. And it is given, (1.)

with respect unto themselves who do receive it ; and, (2.)

with respect unto the benefit and advantage of others. And

THE PRECEDING DISCOURSE. 121

with respect unto them that receive it, its end is, and it is a
blessed means and help, to stir up, excite, quicken, and act,
all those graces of the Spirit whereby they have communion
with God in this duty. Such are faith, love, delight, joy,
and the like. For, [1.] under the conduct of this gift, the
mind and soul are led into the consideration of, and are
fixed on, the proper objects of those graces, with the due
occasions of their exercise. When men are bound unto a
form, they can act grace only by the things that are ex-
pressed therein, which, whatever any apprehend, is strait
and narrow, compared with the extent of that divine inter-
course with God, which is needful unto believers in this
duty. But in the exercise of this gift there is no concern-
ment of faith, or love, or delight, but it is presented unto
them, and they are excited unto a due exercise about them.
Unto this end, therefore, is it to be used ; namely, as a
means to stir up and act those graces and holy affections,
in whose working and exercise the life and efficacy of prayer
doth consist. [2.] Although the exercise of the gift itself
ought to be nothing but the way of those graces acting
themselves towards God in this duty" (for words are sup-
plied only to clothe and express gracious desires, and when
they wholly exceed them, they are of no advantage) ; yet as
by virtue of the gift the mind is able to comprehend and
manage tlie things about which those graces and gracious
desires are to be exercised ; so in the use of expressions
they are quickened and engaged therein. For as when a
man hath heard of a miserable object, he is moved with
compassion towards it, but when he cometh to behold it,
his ' own eye affecteth his heart,' as the prophet speaks ;
Lam. iii. 17. whereby his compassion is actually moved and
increased ; so, although a man hath a comprehension in his
mind of the things of prayer, and is affected with them, yet
his own words also will affect his heart, and by reflection
stir up and inflame spiritual affections. So do many, even
in private, find advantage in the use of their own gift, be-
yond what they can attain in mere mental prayer, which
must be spoken unto after\vard.

Ao-ain, (2.) This gift respecteth others, andjs to be used
unto that end. For as it is appointed of God to be exercised
in societies, families, church-assemblies, and occasionally for

122 DUTIES INFERRED FROM

the good of any ; so it is designed for their edification and
profit. For there is in it an ability of expressing the wants,
desires, and prayers, of othei's also. And as this discharge of
the duty is in a peculiar manner incumbent on ministers of
the gospel, as also on masters of families and others, as they
are occasionally called thereunto ; so they are to attend unto
a fourfold direction therein: [1.] Unto their own experience.
If such persons are believers themselves they have experience
in their own souls of all the general concernments of those
in the same condition. As sin worketh in one, so it doth in
another ; as grace is effectual in one, so it is in another ; as
he that prayeth longeth for mercy and grace, so do they that
join with him. Of the same kind with his hatred of sin, his
love to Christ, his labouring after holiness, and conformity
to the will of God, are also those in other believers. And
hence it is that persons ' praying in the Spirit' according to
their own experience, are oftentimes supposed by every one
in the congregation rather to pray over their condition than
their own. And so it will be whilst the same corruption in
kind, and the same grace in kind, with the same kind of ope-
rations, are in them all. But this extends not itself unto par-
ticular sins and temptations, which are left unto every one
to deal about between God and their own souls.

[2.] Unto Scripture light. This is that which lively ex-
presseth the spiritual state and condition of all sorts of per-
sons, namely, both of those that are unregenerate, and of
those which are converted unto God. Whatever that ex-
presseth concerning either sort, may safely be pleaded with
God in their behalf. And hence may abundant matter of
prayer be taken for all occasions. Especially may it be so
in a peculiar manner from that holy summary of the church's
desires to God, given us in the Lord's Prayer. All we can duly
apprehend, spiritually understand, and draw out of that mine
and heavenly treasury of prayer, may be safely used in the
name and behalf of the whole church of God. But without
understanding of the things intended, the use of the words
profiteth not.

[3.] Unto an observation of their ways and walking, with
whatever overt discovery they make of their condition and
temptations. He who is constantly to be the mouth of
others to God, is not to pray at random, as though all persons

THE PRECEDING DISCOURSE. 123

and conditions were alike unto him. None prayeth for
others constantly by virtue of especial duty, but he is called
also to watch over them and observe their ways. In so
doing he may know that of their state, which may be a great
direction unto his supplications with them and for them.
Yea, without this no man can ever discharge this duty aright
in the behalf of others, so as they may find their particular
concernments therein. And if a minister be obliged to con-
sider the ways, light, knowledge, and walking of his flock in
his preaching unto them, that what he teacheth may be
suited unto their edification ; he is no less bound unto the
same consideration in his prayers also with them and for
them, if he intends to pray unto their use and profit. The
like may be said of others in their capacity. The wisdom
and caution which are to be used herein, I may not here
insist upon.

[4.] Unto the account which they receive from themselves
co7icerning their wants, their state, and condition. This, in some
cases, persons are obliged to give unto those whose duty it
is to help them by their prayers ; James v. 16. And if this
duty were more attended unto, the minds of many might re-
ceive inconceivable relief thereby.

6. Let us take heed, (1.) That this gift be not solitarj/, or
alone ; and, (2.) That it be not solitaiily acted at any time.
When it is solitary, that is, where the gift of prayer is in the
mind, but no grace to exercise in prayer in the heart, it is at
best but a part of that form of godliness which men may
have, and deny the power thereof, and is therefore consistent
with all sorts of secret lusts and abominations. And it
were easy to demonstrate, that whatever advantage others
may have by this gift in them who are destitute of saving-
grace, yet themselves ai'e many ways w^orsted by it. For
hence are they lifted up with spiritual pride, which is the
ordinary consequent of all unsanctified light; and hereby do
they countenance themselves against the reflections of their
consciences on the guilt of other sins, resting and pleasing
themselves in their own performances. But to the best ob-
servation that I have been able to make, of all spiritual gifts
which may be communicated for a time unto unsanctified
minds, this doth soonest decay and wither. Whether it be
that God takes it away judicially from them, or that them-

124 DUTIES INFERRED, kc.

selves are not able to bear the exercise of it, because it is
diametrically opposite unto the lusts wherein they indulge
themselves ; for the most part it quickly and visibly decays,
especially in such as with whom the continuance of it, by
reason of open sins and apostacy, might be a matter of danger
or scandal unto others. (2.) Let it not be acted solitarily.
Persons in whom is a principle of spiritual life and grace,
who are endowed with those graces of the Spirit which
ought to be acted in all our supplications, may yet even in
the use and exercise of this gift neglect to stir them up and
act them. And there is no greater evidence of a weak,
sickly, spiritual constitution, than often to be surprised into
this miscarriage. Now this is so, when men in their prayers
engage only their light, invention, memory, and elocution,
without especial actings of faith and delight in God. And
he who watcheth his soul and its actings, may easily dis-
cern when he is sinfully negligent in this matter, or when
outward circumstances and occasions have made him more
to attend unto the gift, than unto grace in prayer ; for which
he will be humbled. And these few things I thought meet
to add concerning the due use and improvement of this gift
of the Spirit of God.

OF MENTAL PRAYER. \2i.

CHAP. X.

Of mental prayer as pretended unto by some in the church of Rome.

Having described or given an account of the gift of prayer,
and the use of it in the church of God, and the nature of the
work of the Spirit therein ; it will be necessary to consider
briefly what is by some set up in competition with it, as a
more excellent way in this part of divine worship. And, in
the first place, mental prayer, as described by some devout
persons of the church of Rome, is preferred above it. They
call it * pure spiritual prayer, or a quiet repose of contempla-
tion ; that which excludes all images of the fancy, and in
time all perceptible actuations of the understanding, and is
exercised in single elevations of the will, without any force
at all, yet with admirable efficacy;' and to dispose a soul for
such prayer, there is previously required * an entire calmness
and even death of the passions, a perfect purity in the spi-
tual affections of the will, and an entire abstraction from all
creatures.' Cressy, Church Hist. Pref. parag, 42, 43.

1. The truth is, I am so fixed in a dislike of that mere
outside formal course of reading or singing prayers, wliich
is in use in the Roman church (which though in Mr. Cressy 's
esteem, it have a show of a very civil conversation with God,
yet is it indeed accompanied with the highest contempt of
his infinite purity, and all divine excellencies), and do so
much more abhor that magical incantation which many among
them use in the repetition of words which they understand
not, or of applying what they repeat to another end than
what the words signify, as saying so many prayers for such
an end or purpose, whereof it may be there is not one word
of mention in the prayers themselves ; that 1 must approve
of any search after a real internal intercourse of soul with God
in this duty. But herein men must be careful of two things :
(1.) That they assert not what they can fancy, but what in-
deed in some measure they have an experience of. For men
to conjecture what others do experience (for they can do no
more), and thence to form rules or examples of duty, is dan-
£)erous always, and may be pernicious unto those who shall
follow such instructions. And herein this author fads.

126 OF MENTAL PRAYER AS PRETENDED TO

and gives nothing but his own fancies of others pretended
experience. (2.) That what they pretend unto an experience
of, be confirmable by Scripture rule or example. For if it
be not so, we are directed unto the conduct of all extrava-
gant imaginations in every one who will pretend unto spi-
ritual experience. Attend unto these rules, and I will grant
in prayer all the ways whereby the soul, or the faculties of it,
can rationally act itself towards God in a holy and spiritual
manner. But if you extend it unto such kind of actings as
our nature is not capable of, at least in this world, it is the
open fruit of a deceived fancy, and makes all that is tendered
from the same hand to be justly suspected. And such is
that instance of this prayer, that it is in the ivill and its affec-
tions ivithout any actings of the mind or vnderstanding. For, al-
though I grant that the adhesion of the will and affections
unto God by love, delight, complacency, rest and satisfac-
tion in prayer, belongs to the improvement of this duty ; yet
to imagine that they are not guided, directed, acted by the
understanding in the contemplation of God's goodness,
beauty, grace, and other divine excellencies, is to render our
worship and devotion brutish or irrational ; whereas it is
and ought to be our reasonable service.

And that this very description here given us of prayer is
a mere effect of fancy and imagination, and not that which
the author of it was led unto by the conduct of spiritual
light and experience, is evident from hence, that it is bor-
rowed from those contemplative philosophers, who after
preaching of the gospel in the world, endeavoured to refine
and advance Heathenism into a compliance with it ; at least
is fancied in imitation of what they ascribe unto a perfect
mind. One of them, and his expressions in one place may
suffice for an instance. Plotinus Ennead. 6. lib. 9. cap. 10. For
after many other ascriptions unto a soul that hath attained
union with the chiefest good, he adds : ov jclq ti tKivelro irap
avTiJ^, ov ^vfiog, ovk l.Tndvfxia liWov 7raf)fjv avTio, ava^t(5rtK6ri'
dXy ov St Xoyog, ov 81 rig voi^crig' ov 8' oXwg avrog, el Set Koi
TOVTO Xeyeiv' dW oxTTrtp upTracrBeXg ij IvOovaidaag i}(Tv\ri ev ept]-
fXiif) KaTaaTuaet yeyevr}Tai arpefxeX, nj avTOv ovaiq ovSafiov iIttokXi-
vwv, ovSe Tiepi avTov arpeipofievog, e<TTwg Travrrj koioTov ardaig
yevofievog. ' A mind thus risen up is no way moved, no an-
ger, no desire of any thing is in it (a perfect rest of the af-

BY SOME IN THE CHURCH OF ROME. 127

fections). Nay, neither reason nor understanding (are acted),
nor, if I may say so, itself; but being ecstasied and filled
with God, it comes into a quiet, still, immoveable repose and
state, no way declining (by any sensible actings) from its own
essence, nor exercising any reflect act upon itself, is wholly
at rest, as having attained a perfect state,' or to this purpose;
with much more to the same. And as it is easy to find the
substance of our author's notion in these words, so the reader
may see it more at large declared in that last chapter of his
Enneads. And all his companions in design about that
time speak to the same purpose.

2. The spiritual intense fixation of the mind, by contempla-
tion on God in Christ, until the soul be as it were swallowed
up in admiration and delight, and being brought unto an
utter loss through the infiniteness of those excellencies
which it doth admire and adore, it returns again into its own
abasements ; out of a sense of its infinite distance from what
it would absolutely and eternally embrace, and with all the
inexpressible rest and satisfaction which the will and affec-
tions receive in their approaches unto the eternal fountain of
goodness; are things to be aimed at in prayer, and which,
through the riches of divine condescension, are frequently
enjoyed. The soul is hereby raised and ravished, not into
ecstasies or unaccountable raptures, not acted into motions
above the power of its own understanding and will, but in all
the faculties and affections of it through the effectual work-
ings of the Spirit of grace, and the lively impressions of di-
vine love, with intimations of the relations and kindness of
God, is filled with rest, in 'joy unspeakable and full of glory.'
And these spiritual acts of communion with God, whereof I
may say with Bernard, Kara Hora, Brevis Mora, may be en-
joyed in mental or vocal prayer indifferently. But as the
description here given of mental spiritual prayer, hath no
countenance given it from the Scriptures ; yea, those things
are spoken of it which are expressly contrary thereunto, as
perfect purity, and the like ; and as it cannot be confirmed
by the rational experience of any, so it no way takes off from
the necessity and usefulness of vocal prayer, whereunto it is
opposed. For still the use of words is necessary in this duty,
from the nature of the duty itself, the command of God, and the
edification of the church. And it is fallen out unhappily as to

128 OF MENTAL PRAYER AS PRETENDED TO

the exaltation of the conceived excellency of this mental
prayer, that our Lord Jesus Christ not only instructed his dis-
ciples to pray by the use of words, but did so himself, and
that constantly, so far as we know ; Matt. xxvi. 39. 42. Yea,
when he was most intense and engaged in this duty, instead
of this pretended still prayer of contemplation, he prayed
HiTo. Kpavyrig ia^^ypag 'with a strong outcry,' Heb. v. 7. which,
Psal. xxii. Lis called the 'voice of his roaring.' And all the
reproaches which this author casts on fervent, earnest, vocal
prayer, namely, that it is a tedious, loud, impetuous, and an
uncivil conversation with God, a mere artificial slight and
facility, may with equal truth be cast on the outward man-
ner of the praying of our Lord Jesus Christ, which was oft-
times long, sometimes loud and vehement. And unto the
examples of their Lord and Master we may add that of the
prophets and apostles, who mention nothing of this pre-
tended elevation, but constantly made use of, and desired
God to hear 'their voices,' their ' cry,' their 'words' in their
supplication; the words of many of them, being accordingly
recorded: wherefore, words proper, suggested by the Spirit
of God, and taken either directly or analogically out of the
Scripture, do help the mind and enlarge it with supplications.
' Interdum voce nos ipsos ad devotionem et acrius incitamus,'
August. Epist. 121 . ad probam. The use of such words, being
first led unto by the desires of the mind, may and doth lead
the mind on to express its farther desires also, and increaseth
those which are so expressed. It is from God's institution and
blessing that the mind and will of praying do lead unto the
words of prayer, and the words of prayer do lead on the mind
and will, enlarging them in desires and supplications. And
without this aid, many would oftentimes be straitened in act-
ing their thoughts and affections towards God, or distracted
in them, or diverted from them. And we have experience that
an obedient, sanctified persistency in the use of gracious
words in prayer, hath prevailed against violent temptations
and injections of Satan, which the mind in its silent contem-
plations was not able to grapple with ; and holy affections
are thus also excited hereby. The very words and expres-
sions which the mind chooseth to declare its thoughts, con-
ceptions, and desires, about heavenly things, do reflect upon
the affections, increasing and exciting of them. Not only

BY SOME IN THE CHURCH OF ROME. 129

the things themselves fixed on, do affect the heart, but the
words of wisdom and sobriety whereby they are expressed,
do so also. There is a recoiling of efficacy, if I may so
speak, in deep impressions on the affections, from the words
that are made use of to express those affections by. But we
treat of prayer principally, as it is to be performed in fami-
lies, societies, assemblies, congregations, where this mental
prayer would do well to promote the edification which is
attainable in the silent meetings of the Quakers.

And because this kind of prayer, as it is called, is not
only recommended unto us, but preferred before all other
ways and methods of prayer, and chosen as an instance to set
off the devotion of the church of Rome, to invite others there-
unto, I shall a little more particularly inquire into it. And
I must needs say, that on the best view I can take, or exami-
nation of it, it seems to be a matter altosether useless, un-
certain, an effect of, and entertainment for, vain curiosity,
whereby men ' intrude themselves into those things which
they have not seen, being vainly puffed up by their own fleshly
mind.' For to call over what was before intimated, in things
that are practical in religion, no man can understand any
thing whereof he can have no experience. Nothing is re-
jected by virtue of this rule, whereof some men, through
their own default, have no experience ; but every thing is
so justly, whereof no man in the discharge of his duty can
attain any experience. He that speaks of such things unto
others, if any such there might be, belonging unto our con-
dition in this world, must needs be a barbarian unto them,
in what he speaks; and whereas also he speaks of that where-
in his own reason and understanding have no interest, he
must be so also unto himself. For no man can by the use
of reason, however advanced by spii'itual light, understand
such acting's of the souls of other men or his own, as where-
in there is no exercise of reason or understanding ; such as
these raptures are pretended to consist in. So whereas one
of them says, ' fundus animse meae tangit fundum essentiaj
Dei;' it had certainly been better for him to have kept his ap-
prehensions or fancy to himself, than to express himself in
words which in their own proper sense are blasphemous, and
whose best defensative is, that they are unintelligible. And
if it be not unlawful, it is doubtless inexpedient for any one

VOL. IV. K

130 OF MENT-AL PRAYER AS PRETENDED TO

in things ofreligion, to utter what it is impossible for anybody
else to understand, with this only plea, that they do not in-
deed understand it themselves ; it being what they enjoyed
without any acts or actings of their own understanding. To
allow such pretences is the ready way to introduce Babel
into the church, and expose religion to scorn. Some pre-
tending unto such raptures among ourselves I have known,
wherein for a while they stirred up the admiration of weak
and credulous persons ; but through a little observation of
what they did, spake, and pretended unto, with an examina-
tion of all by the unerring rule, they quickly came into con-
tempt. All I intend at present is, that whatever be in this
pretence, it is altogether useless unto edification, and there-
fore ought the declaration of it, to be of no regard in the
church of God. If the apostle would not allow the use of
words, though miraculously suggested unto them that used
them, without an innnediate interpretation of their signifi-
cation, what would he have said of such words and things
as are capable of no interpretation, so as that any man living
should understand them? For those by whom at present
they are so extolled and commended unto us, do themselves
discourse at random, as blind men talk of colours, for they
pretend not to have any experience of these things them-
selves. And it is somewhat .an uncouth way of procedure
to enhance the value of the communion of their church, and
to invite others unto it, by declaring that there are some
amongst them who enjoyed such spiritual ecstasies, as could
neither by themselves, nor any others, be understood. For
nothing can be so, wherein or whereabout there is no exer-
cise of reason or understanding. Wherefore, the old ques-
tion, cui bono, will discharge this pretence from being of any
value or esteem in religion with considerate men.

Again, As the whole of this kind of prayer is useless as
to the benefit and edification of the church, or any member
of it; so it is impossible there should ever be any certainty
about the raptures wherein it is pretended to consist, but they
must everlastingly be the subject of contention and dispute.
For who shall assure me that the persons pretending unto
these duties or enjoyments are not mere pretenders? Any
man that lives, if he have a mind unto it, may say such
things, or use such expressions concerning himself. If a

BY SOME IN THE CHURCH OF ROME. 131

man, indeed, shall pretend and declare that he doth, or enjoy-
eth such things as are expressed in the word of God, as tlie
duty or privilege of any, and thereon are acknowledged by
all to be things in themselves true and real, and likewise at-
tamable by believers, he is ordinarily, so far as I know, to
be believed in his profession, unless he can be convicted of
falsehood by any thing inconsistent with such duties or en-
joyments. Nor do I know of any great evil in our credulity
herein, should we happen to be deceived in or by the person
so professing, seeing he speaks of no more than all acknow-
ledge it their duty to endeavour after. But when any one shall
pretend unto spiritual actings or enjoyments, which are nei-
ther prescribed nor promised in the Scripture, nor are inves-
tigabie in the light of reason, no man is upon this mere pro-
fession obliged to give credit thereunto ; nor can any man
tell what evil effect or consequences his so doing may pro-
duce. For when men are once taken oft from that sure ground
of Scripture, and their own understandings, putting them-
selves afloat on the uncertain waters of fancies or conjec-
tures, they know not how they may be tossed, nor whither
they may be driven. If it shall be said, that the holiness
and honesty of the persons by whom these especial privileges
are enjoyed, are sufficient reason why we should believe
them in what they profess ; I answer, they would so in a
good measure, if they did not pretend unto things repugnant
unto reason and unwarranted by the Scripture, which is suf-
ficient to crush the reputation of any man's integrity. Nor
can their holiness and honesty be proved to be such, as to
render them absolutely impregnable against all temptations,
which was the pre-eminence of Christ alone. Neither is there
any more strength in this plea, but what may be reduced unto
this assertion, that there neither are, nor ever were, any hy-
pocrites in the world, undiscoverable unto the eyes of men.
For if such there may be, some of these pretenders may be
of their number, notwithstanding the appearance of their
holiness and honesty. Besides, if the holiness of the best
of them were examined by evangelical light and rule, per-
haps it would be so far from being a sufficient countenance
unto other things, as that it would not be able to defend its
own reputation. Neither is it want of charity, which makes
men doubtful and unbelieving in such cases ; but that godly

K 2

132 OF MENTAL PRAYER AS PRETENDED TO

jealousy and Christian prudence which require them to take
care that they be not deceived or deluded, do not only war-
rant them to abide on that guard, but make it their neces-
sary duty also. For it is no new thing that pretences of
raptures, ecstasies, revelations, and unaccountable extraor-
dinary enjoyments of God, should be made use of unto cor-
rupt ends, yea abused to the worst imaginable. The expe-
rience of the church both under the Old Testament and the
New, witnesseth hereunto as the apostle Peter declares ;
2 Pet. ii. 1. For among them of old, there were multitudes
of false pretenders unto visions, dreams, revelations, and such
spiritual ecstasies, some of whom wore a ' rough garment to
deceive,' which went not alone but accompanied with all such
appearing austerities, as might beget an opinion of sanctity
and integrity in them. And when the body of the people
were grown corrupt and superstitious, this sort of men had
credit with them above the true prophets of God ; yet did
they for the most part shew themselves to be hypocritical
liars. And we are abundantly warned of such spirits under
the New Testament, as we are foretold that such there would
be, by whom many should be deluded. And all such pre-
tenders unto extraordinary intercourse with God, we are
commanded to try by the unerring rule of the word, and de-
sire only liberty so to do.

But suppose that those who assert these devotions and
enjoyments of God in their own experience, are not false
pretenders unto what they profess, nor design to deceive ;
but are persuaded in their own minds of the reality of what
they endeavour to declare, yet neither will this give us the
least security of their truth. For it is known that there are
so many ways, partly natural, partly diabolical, whereby the
fancies and imaginations of persons may be so possessed
with false images and apprehensions of things, and that with
so vehement an efficacy as to give them a confidence of their
truth and reality, that no assurance of them can be given by
a persuasion of the sincerity of them by whom they are pre-
tended. And there are so many ways whereby men are dis-
posed unto such a frame and actings, or are disposed to be
imposed on by such delusions, especially where they are
prompted by superstition, and are encouraged doctrinally to
an expectation of such imaginations, that it is_a far greater

BY SOME IN THE CHURCH OF HOME. 133

wonder that more have not fallen into the same extrava-
gancies, than that any have so done. We find by experience
that some have had their imaginations so fixed on things
evil and noxious by satanical delusions, that they have con-
fessed against themselves, things and crimes that have ren-
dered them obnoxious unto capital punishments ; whereof
they were never really and actually guilty. Wherefore, see-
ing these acts or duties of devotion, are pretended to be such
as wherein there is no sensible actuation of the mind or un-
derstanding, and so cannot rationally be accounted for, nor
rendered perceptible unto the understanding} of others, it is
not unreasonable to suppose that they are only fond imagi-
nations of deluded fancies, which superstitious, credulous
persons have gradually raised themselves unto, or such as
they have exposed themselves to be imposed on withal by
Satan, through a groundless, unwarrantable desire after them,
or expectation of them.

But whatever there maybe in the height of this contem-
plative prayer as it is called, it neither is prayer, nor can on
any account be so esteemed. That we allow of mental prayer
and all actings of the mind in holy meditation, was before
declared. Nor do we deny the usefulness or necessity of
those other things, of mortifying the affections and passions,
of an entire resignation of the whole soul unto God with
complacency in him, so far as our nature is capable of them
in this world. But it is that incomparable excellency of it
in the silence of the soul, and the pure adhesion of the will
without any actings of the understanding that we inquire
into. And I say, whatever else there may be herein, yet it
hath not the nature of prayer, nor is to be so esteemed, though
under that name and notion it be reconmaended unto us.
Prayer is a natural duty, the notion and understanding
whereof is common unto all mankind. And the concurrent
voice of nature deceiveth not. Whatever, therefore, is not
compliant therewith, at least what is contradictory unto it,
or inconsistent with it, is not to be esteemed prayer. Now
in the common sense of mankind, this duty is that acting of
the mind and soul, wherein, from an acknowledgment of the
sovereio-n being, self-sufiiciency, rule, and dominion of God,
with his infinite goodness, wisdom, power, righteousness,
and omniscience, and omnipresence, with a sense of their own

134 OF MENTAL PRAYER AS PRETENDED TO

universal clependance on him, his will and pleasure, as to their
beings, lives, happiness, and all their concernments, they
address their desires with faith and trust unto him, according
as their state and condition doth require ; or ascribe praise
and glory unto him for what he is in himself, and what he is
to them. This is the general notion of prayer, which the
reason of mankind centres in ; neither can any man conceive
of it under any other notion whatever. The gospel directs
the performance of this duty in an acceptable manner with
respect unto the mediation of Christ, the aids of the Holy
Ghost, and the revelation of the spiritual mercies we all do
desire ; but it changeth nothing in the general nature of it.
It doth not introduce a duty of another kind, and call it by
the name of that which was known in the light of nature,
but is quite another thing. But this general nature of prayer
all men universally understand well enough, in whom the
first innate principles of natural light are not extinguished
or wofully depraved. This may be done among some by a
long traditional course of an atheistical and brutish conver-
sation. But as large and extensive as are the convictions of
men concerning the being and existence of God, so are their
apprehensions of the nature of this duty. For the first act-
ings of nature towards a Divine Being, are in invocation.
Jonah's mariners knew how, every one to call on his God,
when they were in a storm. And where there is not trust or
affiance in God acted, whereby men glorify him as God, and
where desires or praises are not offered unto him, neither of
which can be without express acts of the mind or under-
standing, there is no prayer, whatever else there may be.
Wherefore, this contemplative devotion, wherein, as it is pre-
tended, the soul is ecstasied into an advance of the will and
affections above all the actings of the mind or understanding:,
nath no one property of prayer, as the nature of it is manifest
in the light of nature and common agreement of mankind.
Prayer without an actual acknowledgment of God in all his
holy excellencies, and the actings of faith in fear, love, con-
fidence, and gratitude, is a monster in nature, or a by-blow
of imagination, which hath no existence in rerum natura.
These persons, therefore, had best find out some other name
wherewith to impose this kind of devotion upon our admi-
ration ; for from the whole precincts of prayer or invocation

BY SOME IN THE CHURCH OF ROME. 135

on the name of God, it is utterly excluded : and what place
it may have in any other part of the worship of God, we shall
immediately inquire.

But this examination of it by the light of nature will be
looked on as most absurd and impertinent. For if we must
try all matters of spiritual communion with God, and that in
those things which wholly depend on divine supernatural
revelation by this rule and standard, our measures of them
will be false and perverse. And, I say, no doubt they would.
Wherefore, we call only that concern of it unto a trial hereby,
whose true notion is confessedly fixed in the liglit of nature.
Without extending that line beyond its due bounds, we may
by it, take a just measure of what is prayer, and what is not ;
for therein it cannot deceive nor be deceived : and this is all
which at present we engage about. And in the pursuit of
the same inquiry we may bring it also unto the Scripture,
from which we shall find it as foreign as from the light of
nature. For as it is described, so far as any thing intelli-
gible may be from thence collected, it exceeds or deviates
from whatever is said in the Scripture concerning prayer,
even in those places where the grace and privileges of it are
most emphatically expressed ; and as it is exemplified in
the prayers of the Lord Christ himself, and all the saints re-
corded therein. Wherefore, the light of nature and the
Scripture, do, by common consent, exclude it from being
prayer in any kind. Prayer, in the Scripture representation
of it, is the soul's access and approach unto God by Jesus
Christ through the aids of his Holy Spirit, to make known
its requests unto him with supplication and thanksgiving.
And that whereon it is recommended unto us are its external
adjuncts, and its internal grace and efficacy. Of the first
sort, earnestness, fervency, importunity, constancy, and per-
severance, are the principal. No man can attend unto these
or any of them in a way of duty, but in the exercise of his
mind and understanding. Without this, whatever looks like
any of them, is brutish fury or obstinacy.

And as unto the internal form of it, in that description
which is given us of its nature in the Scripture, it consists
in the especial exercise of faith, love, delight, fear, a! I the
graces of the Spirit as occasion doth require. And in that
exercise of these graces wherein the life and being of prayer

136 OF MENTAL PRAYER AS PRETENDED TO

doth consist^ a continual regard is to be had unto the me-
diation of Christ, and the free promises of God, through
which means he exhibits himself unto us as a God heaving
prayer. These things are both plainly and frequently men-
tioned in the Scripture, as they are all of them exemplified
in the prayers of those holy persons which are recorded
therein. But for this contemplative prayer, as it is described
by our author and others, there is neither precept for it, nor
direction about it, nor motive unto it, nor example of it, in
the whole Scripture. And it cannot but seem marvellous,
to some at least, that whereas this duty and all its concern-
ments are more insisted on therein, than any other Chris-
tian duty or privilege whatever, that the height and excel-
lency of it, and that in comparison whereof all other kinds
of prayer, all the actings of the mind and soul in them are
decried, should not obtain the least intimation therein.

For if we should take a view of all the particular places
wherein the nature and excellency of this duty are described,
with the grace and privilege wherewith it is accompanied,
such as for instance, Eph. vi. 18. Phil. iv. 6. Heb. iv. 16.
X. 19 — 22. there is nothing that is consistent with this con-
templative prayer. Neither is there in the prayers of our
Lord Jesus Christ, nor of his apostles, nor of any holy men
from the beginning of the world, either for themselves or the
whole church, any thing that gives the least countenance
unto it. Nor can any man declare, what is, or can be, the
work of the Holy Spirit therein, as he is a Spirit of grace
and supplication ; nor is any gift of his mentioned in the
Scripture, capable of the least exercise therein ; so that in
no sense it can be that 'praying in the Holy Ghost' which is
prescribed unto us. There is, therefore, no example pro-
posed unto our imitation, no mark set before us, nor any
direction given for the attaining of this pretended excellency
and perfection. Whatever is fancied or spoken concerning
it, it is utterly foreign to the Scripture, and must owe itself
vmto the deluded imagination of some few persons.

Besides, the Scripture doth not propose unto us any
other kind of access unto God under the New Testament,
nor any nearer approaches unto him, than what we have in
and through the mediation of Christ and by faith in him :
but in this pretence there seems to be such an immediate

BY SOME IN THE CHURCH OF ROME. 137

enjoyment of God in his essence aimed at, as is regardless
of Christ, and leaves him quite behind. But God will not
be all in all immediately unto the church, until the Lord
Christ hath fully delivered up the mediatory kingdom unto
him. And indeed the silence concerning Christ, in the
whole of what is ascribed unto this contemplative prayer,
or rather the exclusion of him from any concernment in it
as mediator, is sufficient with all considerate persons, to
evince that it hath not the least interest in the duty of
prayer, name or thing.

Neither doth this imagination belong any more unto any
other part or exercise of faith in this world ; and yet here
we universally walk by faith and not by sight. The whole
of what belongs unto it, may be reduced unto the two heads
of what we do towards God, and what we do enjoy of him
therein. And as to the first, all the actings of our souls
towards God belong unto our reasonable service ; Rom.
xii. 1. more is not required of us in away of duty. But
that is no part of our reasonable service, wherein our minds
and understandings have no concernment. Nor is it any
part of our enjoyment of God in this life. For no such
thing is any where promised unto us, and it is by the pro-
mises alone that we are made partakers of the divine nature
or have any thing from God communicated unto us. There
seems, therefore, to be nothing in the bravery of these af-
fected expressions, but an endeavour to fancy somewhat
above the measure of all possible attainments in this life,
falling unspeakably beneath those of future glory. A kind
of purgatory it is in devotion, somewhat out of this world
and not in another ; above the earth, and beneath heaven,
where we may leave it in clouds and darkness.

138 PRESCRIBED FORMS OF

CHAP. XI.

Prescribed forms of prayer examined.

There are also great pleas for the use of prescribed limited
forms of prayer, in opposition to that spiritual ability in
prayer, which we have described and proved to be a gift of
the Holy Ghost. Where i\\ese forms are contended for by
men, with respect unto their own use and practice only, as
suitable to their experience, and judged by them a serving
of God with the best that they have ; I shall not take the
least notice of them, nor of any dissent about them. But
whereas a persuasion not only of their lawfulness but of
their necessity, is made use of unto other ends and purposes,
wherein the peace and edification of believers is highly con-
cerned, it is necessary we should make some inquiry there-
into. I say, it is only with respect unto such a sense of their
nature, and necessity of their use, as give occasion, or a sup-
posed advantage, unto men, to oppose, deny, and speak evil,
of that way of prayer, with its causes and ends, which we
have described, that is, that any way consider these forms
of prayer, and their use. For I know well enough, that I
have nothing to do to judge or condemn the persons or du-
ties of men in such acts of religious worship, as they choose
for their best, and hope for acceptance in, unless they are
expressly idolatrous. For unless it be in such cases, or the
like, which are plain either in the light of nature, or Scrip-
ture revelation, it is a silly apprehension, and tending to
atheism, that God doth not require of all men, to regulate
their actings towards him, according to that sovereign light,
which he hath erected in their own minds.

Whattheybrms intended are, how composed, how used,
how in some cases imposed, are things so known to all, that
we shall not need to speak to them. Prayer is God's institu-
tion ; and the reading of ihe&e forms, is that which men have
made, and set up in the likeness thereof, or in compliance
with it. For it is said, that the Lord Christ having provided
the matter of prayer, and commanded us to pray, it is left

PRAYER examined; 139

unto us or others, to compose prayer, as unto the manner of
it, as we or they shall see cause. But besides, that there is
no appearance of truth in the inference, the direct contrary
rather ensuing on the proposition laid down ; it is built on
this supposition, that besides the provision of matter of
prayer, and the command of the duty, the Lord Christ hath
not moreover promised, doth not communicate unto his
church, such spiritual aids and assistances, as shall enable
them, without any other outward pretended helps, to pray
according unto the mind of God : which we must not admit,
if we intend to be Christians. In like manner, he hath pro-
vided the whole subject matter of preaching, and command-
ed all his ministers to preach : but it doth not hence follow,
that they may all or any of them make one sermon, to con-
stantly read in all assemblies of Christians, without any va-
riation ; unless we shall grant also, that he ceaseth to give
gifts unto men, for the work of the ministry. Our inquiry,
therefore, will be, what place or use they may have therein,
or in our duty, as performed by virtue thereof ; which may
be expressed in the ensuing observations :

1. The Holy Ghost, as a spirit of grace and siippUcations, is
no where, that I know of, promised unto any to help or as-
sist them in composing prayers for others ; and therefore, we
have no ground to prai/ for him or his assistance unto that
end in particular ; nor foundation to build faith or expecta-
tion of receiving him, upon. Wherefore, he is not in any
especial or gracious manner concerned in that work or en-
deavour. Whether this be a duty that falls under his care
as communicating gifts in general for the edification of the
church, shall be afterward examined. That whiclx we plead
at present is, that he is no where peculiarly promised for
that end, nor have we either command or direction to ask
for his assistance therein. If any shall say that he is pro-
mised to this purpose, where he is so, as a Spirit of grace
and supplication ; I answer, besides what hath been already
pleaded at large in the explication and vindication of the
proper sense of that promise ; that he is promised directly,
to them that are to pray, and not to them that make prayers
for others, which themselves will not say is praying. But
supposing it a duty in creneralso to compose prayers for our
own or the use of others, it is lawful and warrantable to

140

PRESCRIBED FORMS OF

pray for the aid and guidance of the Holy Ghost therein ;
not as unto his peculiar assistances in prayer, not as he is
unto believers a Spirit of supplication, but as he is our
sanctifier, the author and efficient cause of every gracious
Vi^ork and duty in us.

It may be, the prayers composed by some holy men un-
der the Old Testament, by the immediate inspiration of the
Holy Ghost for the use of the church, will be also pretended.
But as the inspiration or assistance which they had in their
work was a thing quite of another kind, than any thing that
is ordinarily promised, or that any persons can now pretend
unto ; so whether they were dictated unto them by the Holy
Ghost to be used afterward by others as mere forms of prayer,
may be yet farther inquired into.

The great plea for some of these external aids of prayer,
is by this one consideration utterly removed out of the way.
It is said that some of these prayers were prepared by 'great
and holy men ; martyrs it may be some of them, for the truth
of the gospel and testimony of Jesus.' And indeed had any
men in the world a promise of especial assistance by the
Spirit of God in such a work, I should not contend but the
persons intended were as likely to partake of that assistance,
as any others in these latter ages. Extraordinary superna-
tural inspiration they had not; and the holy apostles who
were always under the influence and conduct of it, never
made use of it unto any such purpose, as to prescribe forms
of prayer, either for the whole church or single persons.
Whereas, therefore, there is no such especial promise given
unto any, this work of composing prayer, is foreign unto the
duty of prayer, as unto any interest in the gracious assist-
ance which is promised thereunto, however it may be a com-
mon duty, and fall under the help and blessing of God in ge-
neral. So some men, from their acquaintance with the matter
of prayer above others, which they attain by spiritual light,
knowledge, and experience, and their comprehension of the
arguments which the Scripture directs imto, to be used and
pleaded in our supplications, may set down and express a
prayer, that is, the matter and outward form of it, that shall
declare the substance of things to be prayed for, much more
accommodate to the conditions, wants, and desires of Chris-
tians, than others can who are not so clearly enlightened as

PRAYER EXAMINED. 141

they are, nor have had the experience which they have had
for those prayers, as they are called, which men without
such li^t and experience compose of phrases and expres-
sions gathered up from others, taken out of the Scripture, or
invented by themselves, and cast into a contexture and me-
thod, such as they suppose suited unto prayer in general, be
they never so well worded, so quaint and elegant in ex-
pressions, are so empty and jejune, as that they can be
of no manner of use unto any, unless to keep them from
praying whilst they Hve. And such we have books good
store filled withal, easy enough to be composed by such as
never in their lives prayed according to the mind of God.
From the former sort much may be learned, as they doc-
trinally exhibit the matter and arguments of prayer. But
the composition of them for others, to be used as their pray-
ers, is that which no man hath any promise of peculiar spi-
ritual assistance in, with respect unto prayer in particular.

2, No man hath ^ny promise of the Spirit, of grace and sup-
plication to enable him to compose a form or forms ofpraiier
for himself The Spirit of God helps us to pray, not to
make prayers in that sense. Suppose men, as before, in so
doing, may have his assistance in general, as in other stu-
dies and endeavours ; yet they have not that especial assist-
ance which he gives as a spirit of grace and supplication,
enabling us to cry 'Abba, Father.' For men do^not compose
forms of prayer, however they may use them, by tlie imme-
diate actings of faith, love, and delight in God, with those
other graces, which he excites and acts in those supplica-
tions which are according to the divine will. Nor is God
the immediate object of the actings of the faculties of the
souls of men in such a work. Their inventions, memories,
judgments, are immediately exercised about their present
composition, and there they rest. Wherefore, whereas the
exercise of grace immediately on God in Christ, under the
formal notion of prayer, is no part of men's work or design
when they compose and set down forms for themselves or
others, if any so do, they are not under a promise of especial
assistance therein in the manner before declared.

3. As there is no assistance promised unto the composi-
tion of such forms, so it is no institution of the law or gospel.
Prayer itself, is a duty of the Imc of nature, and being of such

142 PRESCRIBED FORMS OF

singular and indispensable use unto all persons, the com-
mands for it are reiterated in the Scripture, beyond those
concerning any other particular duty whatever. And if it
hath respect unto Jesus Christ with sundry ordinances of the
gospel, to be performed in his name, it falls under a new di-
vine institution. Hereon are commands given us to ' pray,' to
pray'continuallywithout ceasing, "to pray and faint not,' to
' pray for ourselves,' to ' pray for one another,' in our closets, in
our families, in the assemblies of the church. But as for this
work, of making or composing forms of prayers for ourselves
to be used as prayers, there is no command, no institution,
no mention in the Scriptures of the Old Testament or the
New. It is a work of human extract and original, nor can any
thing be expected from it, but what proceeds from that foun-
tain. A blessing possibly there may be upon it, but not such
as issueth from the especial assistance of the Spirit of God
in it, nor from any divine appointment or institution whatever.
But the reader must observe, that I do not urge these things
to prove forms of prayer unlawful to be used, but only at
present declare their nature and original, with respect unto
that work of the Holy Spirit, which we have described.

4. This being the original of forms of prayer, the benefit
and advantage which is in their use, which alone is pleadable
in their behalf, comes next under consideration. And this
may be done with respect unto two sorts of persons : (1.)
Such as have the gift or ahiliti/ oi free 'prayer bestowed on
them, or however have attained it. (2.) Such as are mean
and low in this ability, and therefore incompetent to perform
this duty without that aid and assistance of them. And unto
both sorts they are pleaded to be of use and advantage.

(1.) It is pleaded that there is so much good and so much
advantage in the use of them, that it is expedient that those who
can pray otherwise unto their own and others' edification, yet ought
sometimes to use them. What this benefit is, hath not been
distinctly declared, nor do I know, nor can divine whei'ein
it should consist. Sacred things are not to be used merely
to shew our liberty. And there seems to be herein a neglect
of stirring up the gift, if not also of the grace of God, in
those who have received them. 'The manifestation of the
Spirit is given to every one to profit wdthal.' And to forego
its exercise on any just occasion, seems not warrantable.

PRAYER EXAMINED. 143

We are bound at all times in the worship of God to serve
him with the best that we have. And, if we have a male in
the flock, and do sacrifice that, which in comparison thereof,
is a corrupt thing, we are deceivers. Free prayer unto them
who have an ability for it, is more suited to the nature of the
duty in the light of nature itself, to Scripture commands
and examples, than the use of any prescribed forms. To
omit, therefore, the exercise of a spiritual ability therein,
and voluntarily to divert unto the other relief; which yet,
in that case, at least, is no relief; doth not readily present
its advantage unto a sober consideration. And the reader
may observe, that at present I examine not what men or
churches may agree upon by conmion consent, as judging
and avowing it best for their own edification, which is
a matter of another consideration ; but only of the duty
of believers as such in their respective stations and con-
ditions.

(2.) It is generally supposed that the use of such forms
are of singular advantage unto them that are low and mean
in their ability to pi-ay of themselves. I propose it thus, be-
cause I cannot grant that any who sincerely believeth that
there is a God, is sensible of his own wants, and his abso-
lute dependance upon him, is utterly unable to make requests
unto him for relief, without any help, but what is suggested
unto him by the working of the natural faculties of his own
soul. What men will wilfully neglect is one thing, and
what they cannot do, if they seriously apply themselves unto
their duty, is another. Neither do I believe that any man
who is so far instructed in the knowledge of Christ by the
gospel, as that he can make use of a composed prayer with
understanding, but also that in some measure he is able to
call upon God in the name of Christ, with respect unto what
he feels in himself and is concerned in ; and farther, no man's
prayers are to be extended. 1 speak, therefore, of those who
have the least measure and lowest degree of this ability,
seeing none are absolutely uninterested therein. Unto
this sort of persons I know not of what use these forms
are, unless it be to keep them low and mean all the days of
their lives. For whereas both in the state of nature and the
state of grace, in one whereof every man is supposed to be,
there are certain heavenly sparks suited unto each condi-

144 PRESCRIBED FORMS OF

tion ; the main duty of all men, is to stir them up and in-
crease them. Even in the remainders of lapsed nature, there
are cozlestes igniculi, in notices of good and evil, accusations
and apologies of conscience. These none will deny, but
that they ought to be stirred up, and increased ; which can
be no otherwise done but in their sedulous exercise. Nor is
there any such effectual way of their exercise, as in the soul's
application of itself unto God with respect unto them, which
is done in prayer only. But as for those whom in this mat-
ter we principally regard, that is, professed believers in Jesus
Christ, there is none of them but have such principles of
spiritual life, and therein of all obedience unto God and com-
munion with him, as being improved and exercised under
those continual supplies of the Spirit which they receive
from Christ their head, will enable them to discharge every
duty, that in every condition or relation is required of them
in an acceptable manner. Among these is that of an ability
for prayer ; and to deny them to have it, supposing them
true believers, is expressly to contradict the apostle, affirm-
ing, that * because we are sons, God sends forth the Spirit
of his Son into our hearts, whereby we cry Abba, Father.'
But this ability, as I have shewed, is no way to be improved
but in and by a constant exercise. Now, whether the use of
the forms inquired into, which certainly taketh men off from
the exercise of what ability they have, do not tend directly
to keep them still low and mean in their abilities, is not hard
to determine.

But suppose these spoken of, are not yet real believers,
but only such as profess the gospel, not yet sincerely con-
verted unto God, whose duty also it is to pray on all occa-
sions: these have no such principle or ability to improve,
and therefore this advantage is not by them to be neglected.
I answer, that the matter of all spiritual gifts is spiritual
light; according, therefore, to their measure in the light of
the knowledge of the gospel, such is their measure in spi-
ritual gifts also. If they have no spiritual light, no insight
into the knowledge of the gospel, prayers framed and com-
posed according unto it will be of little use unto them. If
they have any such light, it ought to be improved by exer-
cise in this duty, which is of such indispensable necessity
unto their souls.

PRAVER EXAMINED. 145

5. But yet the advantage which all sorts of persons may
have hereby, in having the matter of prayer prepared for them
and suggested unto them, is also insisted on. This they
may be much to seek in, who yet have sincere desires to pray,
and whose affections will comply with what is proposed unto
them. And this indeed would carry a great appearance of
reason with it, but that there are other ways appointed of
God unto this end ; and which are sufficient thereunto, under
the guidance, conduct, and assistance, of the blessed Spirit,
whose work must be admitted in all parts of this duty, un-
less we intend to frame prayers that shall be an abomination
to the Lord. Such are men's diligent and sedulous conside-
ration of themselves, their spiritual state and condition, their
wants and desires ; a diligent consideration of the Scripture^
or the doctrine of it in the ministry of the word, whereby
they will be both instructed in the whole matter of prayer,
and convinced of their own concernment therein, with all
other helps of coming to the knowledge of God and them-
selves ; all which they are to attend unto, who intend to pray
in a due manner. To furnish men with prayers to be said
by them, and so to satisfy their consciences whilst they live
in the neglect of these things, is to deceive them, and not
to help or instruct them. And if they do conscientiously
attend unto these things, they will have no need of those
other pretended helps. For men to live and converse with
the world, not once inquiring into their own ways, or re-
flecting on their own hearts (unless under some charge of
conscience accompanied with fear or danger), never endea-
vouring to examine, try, or compare their state and condition
with the Scripture, nor scarce considering either their own
wants or God's promises, to have a book lie ready for them
wherein they may read a prayer, and so suppose they have
discharged their duty in that matter, is a course which surely
they ought not to be countenanced or encouraged in. Nor
is the perpetual rotation of the same words and expressions,
suited to instruct or carry on men in the knowledge of any
thing, but rather to divert the mind from the due considera-
tion of the things intended, and therefore commonly issues
in formality. And where men have words or expressions
prepared for them, and suggested unto them, that really sig-
nify the things wherein they are concerned, yet if ihe light

VOL. IV. L

146 PRESCRIBED FORMS OF

and knowledge of those principles of truth, whence they are
derived, and whereinto they are resolved, be not in some
measure fixed and abiding in their minds, they cannot be
much benefited or edified by their repetition.

6. Experience is pleaded in the same case ; and this with
me, where persons are evidently conscientious, is of more
moment than a hundred notional arguments that cannot be
brought to that trial. Some, therefore, say that they have
had spiritual advantage, the exercise of grace, and holy in-
tercourse with God in the use of such forms, and have their
affections warmed, and their hearts much bettered thereby.
And this they take to be a clear evidence and token that
they are not disapproved of God ; yea, that they are a great
advantage, at least unto many, in prayer. Aiis. Whether
they are approved or disapproved of God, whether they are
lawful or unlawful, we do not consider ; but only whether
they are for spiritual benefit and advantage, for the good of
our own souls and the edification of others, as set up in com-
petition with the exercise of the gift before described. And
herein I am very unwilling to oppose the experience of any
one who seems to be under the conduct of the least beam of
gospel light. Only I shall desire to propose some few things
to their consideration. As,

1 . Whether they understand aright the difference that is
between natural devotion occasionally excited, and the due
actings of evangelical J'aith and love, with other graces of the
Spirit, in a way directed unto by divine appointment? All men
who acknowledge a Deity or Divine Power which they adore,
when they address themselves seriously to perform any reli-
gious worship thereunto in their own way, be it what it will,
will have their affections moved and excited suitably unto
the apprehensions they have of wliat they worship ; yea,
though in particular it have no existence but in their own
imaginations. For these things ensue on the general notion
of a Divine Power, and not on the applicatiouof them to such
idols, as indeed are nothing in the world. There will be in
such persons, dread, and reverence, and fear ; as there was
in some of the Heathen unto an unspeakable horror, when
they entered into the temples, and merely imaginary pre-
sence of their gods, the whole work being begun and finished
in their fancies. And sometimes great joys, satisfactions.

PRAYER EXAMIXED. 147

and delights do ensue on what they do. For as what they
so do, is suited to the best light they have, and men are apt
to have a complacency in their own inventions, as Micah had,
Judg. xvii. 13. and upon inveterate prejudices which are the
guides of most men in religion ; their consciences find relief
in the discharge of their duty. These things, I say, are found
in persons of the highest and most dreadful superstitions in
the world, yea, heightened unto inexpressible agitations of
mind, in horror on the one side, and raptures or ecstasies on
the other. And they are all tempered and qualified accord-
ing to the mode and way of worship wherein men are en-
gaged ; but in themselves they are all of the same nature,
that is, natural, or effects and impressions upon nature. So
it is with the Mahometans, who excel in this devotion ; and
so it is with idolatrous Christians who place the excellency
and glory of their profession therein. Wherefore, such de-
votion, such affections, will be excited by religious offices
in all that are sincere ia their use, whether they be of divine
appointment or no. But the actings of faith and love on God
through Christ, according to the gospel, or the tenor of the
new covenant, with the effects produced thereby in the heart
and affections, are things quite of another kind and nature :
and unless men do know how really to distinguish between
these things, it is to no purpose to plead spiritual benefit
and advantage in the use of such forms, seeing possibly it
may be no other, but of the same kind with what all false
worshippers in the world have, or may have, experience of.

2. Let them diligently inquire whether the effects on their
hearts, v/hich they plead, do not proceed from 2i precedent pre-
paration, a good design, and upright ends occasionally ex-
cited. Let it be supposed, that those who thus make use of,
and plead for, forms of prayer, especially in public, do in a
due manner prepare themselves for it by holy meditation,
with an endeavour to bring their souls into a holy frame of
fear, delight, and reverence of God; let it also be supposed
that they have a good end and design in the worship they
address themselves unto, namely, the glory of God, and their
own spiritual advantage; the prayers themselves, though
they should be in some things irregular, may give occasion
to exercise those acts of grace which they were otherwise
prepared for. And I say yet farther,

148 PRESCRIBED FORMS OF

3. That whilst these forms of prayer are clothed with the
general notions of prayer, that is, are esteemed as such in the
minds of them that use them ; are accompanied in their use
with the motives and ends of prayer ; express no matter un-
lawful to be insisted on in prayer ; directing the souls of men
to none but lawful objects of divine worship and prayer, the
Father, Son, and Holy Spirit ; and whilst men make use of
them with the true design of prayer, looking after due as-
sistance unto prayer; I do not judge there is any such evil
in them as that God will not communicate his Spirit to any
in the use of them, so as that they should have no holy com-
munion with him, in and under them. Much less will I say,
that God never therein regards their persons, or rejects their
praying, as unlavv'ful. For the persons and duties of men
may be accepted with God when they walk and act in sin-
cerity, according to their light, though in many things, and
those of no small importance, sundry irregularities are found
both in what they do, and in the manner of doing it. Where
persons walk before God in their integrity, and practise no-
thing contrary to their light and conviction in his worship,
God is merciful unto them, although they order not every
thing according to the rule and measure of the w^ord. So
was it with them who came to the passover in the days of
Hezekiah ; they had not cleansed themselves, but did * eat
the passover otherwise than it was written;' 2 Chron. xxx. 18.
For whom the good king made the solemn prayer suited to
their occasion, * The good Lord pardon every one that pre-
pareth his heart to seek the Lord God of his fathers, though
he be not cleansed according to the purification of the sanc-
tuary ;' and the Lord hearkened unto Hezekiah, and healed
the people; ver. 18 — 20. Here was a duty for the substance
of it appointed of God : but in the manner of its performance
there was a failure, they did it not according to what was
written, which is the sole rule of all religious duties. This,
God was displeased withal, yet graciously passed by the of-
fence, and accepted them whose hearts were upright in what
they did. In the mean time, I do yet judge, that the use of
them is in itself obstructive of all the principal ends of
prayer and sacred worship. Where they are alone used, they
are opposite to the edification of tlie church, and where they
are imposed to the absolute exclusion of other prayer, are

PRAYER EXAMINED. 149

destructive of its liberty, and render a good part of the pur-
chase of Christ of none effect.

Things being thus stated, it will be inquired, whether the
use of such forms of prayer is lawful or no. To this inquiry
something shall be returned briefly, in way of answer, and an
end put unto this discourse. And I say,

1 . To compose and write forms of prayer to be directive mid
doctrinal helps unto others, as to the matter and method to
be used in the right discharge of this duty, is lawful, and may
in some cases be useful. It were better, it may be, if the
same thing were done in another way suited to give direc-
tion in the case, and not cast into the form of a prayer, which
is apt to divert the mind from the due consideration of its
proper end and use, unto that which is not so. But this way
of instruction is not to be looked on as unlawful, merely for
the form and method whereinto it is cast, whilst its true use
only is attended unto.

2. To read, consider, and meditate, upon such loritf en prayers,
as to the matter and arguments of prayer expressed in them»
composed by persons from their own experience and the light
of Scripture directions, or to make use of expressions set
down in them where the hearts of them that read them are
really affected, because they find their state and condition,
their wants and desires, declared in them, is not unlawful,
but may be of good use unto some; though I must acknow-
ledge I never heard any expressing any great benefit which
they had received thereby. But it is possible that some may
so do. For no such freedom of prayer is asserted, as should
make it unlawful for men to make use of any pro]ier means
the better to enable them to pray. Nor is any such ability
of prayer granted, as to supersede the duty of using means
for the increase and furtherance of it.

3. To set up and prescribe the use of such forms univer-
sally, in opposition and unto the exclusion of free prayer by
the aid of the spirit of grace, is contrary not only to many
divine precepts before insisted on, but to the light of nature
itself, requiring every man to pray, and on some occasions
necessitating them thereunto. But, whatever be the practice
of some men, I know not that any such opinion is pleaded
for, and so shall not farther oppose it.

J50 PRESCRIBED FORMS OF

4. It is not inquired, whether/orms of prayer, especially as
they may be designed unto and used for other ends, and not
to be read instead of prayer, have in their composition any
thing of intrimical evil in them ; for it is granted they have
not: but the inquiry is, whether in their use as prayers they
are not hind era nces unto the right discharge of the duty
of prayer according to the mind of God, and so may be un-
lawful in that respect. For I take it as granted, that they
are no where appointed of God for such a use, no where
commanded so to be used; whence an argument may be
formed against their having any interest in divine acceptable
worship, but it is not of our present consideration. For if
on the accounts mentioned, they appear not contrary unto,
or inconsistent with, or are not used in a way exclusive of
that work of the Holy Spirit in prayer which we have de-
scribed from the Scripture, nor are reducible unto any divine
prohibition, whilst I may enjoy my own liberty, I shall not
contend with any about them. Nor shall I now engage in-
to the examination of the arguments that are pleaded in their
behalf, which some have greatly multiplied, as I suppose, not
much to the advantage of their cause. For in things of reli-
gious practice, one testimony of Scripture rightly explained
and applied, with the experience of believers thereon, is of
more weight and value than a thousand dubious reasonings,
which cannot be evidently resolved into those principles ;
wherefore some few additional considerations shall put an
issue unto this discourse.

1 . Some observe that there are forms of prayer composed
and prescribed to be used both in the Old Testament and the
New. Such, they say, was the form of blessing prescribed
unto the priests on solemn occasions ; Num. vi. 24 — 26.
And the Psalms of David, as also the Lord's Prayer in the
New Testament. (1.) If this be so, it proves that forms of
prayer are not intrinsically evil, which is granted, yet may
the use of them be unnecessary. (2.) The argument will not
hold so far as it is usually extended, at least; God himself
hath prescribed some forms of prayer to be used by some
persons on some occasions, therefore, men may invent, yea,
and prescribe those that shall be for common and constant
use. lie who forbade all images, or all use of them in sacred

PRAYER EXAMINED. 151

things, appointed the making of the cherubims in the taber-
nacle and temple. (3.) The argument from the practice in
use under the Old Testament in this matter, if any could
thence be taken, when the people were carnal, and tied up
unto carnal ordinances, unto the duty and practice of be-
lievers under the New Testament, and a more plentiful effu-
sion of the Spirit, hath been before disproved. (4.) The
words prescribed unto the priests were not a prayer properly,
but an authoritative benediction, and an instituted sign of
God's blessing the people; for so it is added in the explica-
tion of that ordinance, ' they shall put my name upon the chil-
dren of Israel, and I will bless them ;' ver. 27. (5.) David's
psalms were given out by immediate inspiration, were most
of them mystical and prophetical, appointed to be used in the
church, as all other Scriptures, only some of them in a cer-
tain manner, namely, of singing; and that manner also de-
termined by divine appointment. (6.) That any form of
prayer is appointed in the New Testament to be used as a
form, is neither granted nor can be proved. (7.) Give us
prayers composed by divine inspiration with a command for
their use, with the time, manner, and form of their usage,
which these instances prove to be lawful, if they prove any
thing in this case, and there will be no contest about them.
(8.) All and every one of the precedents or examples which
we have in the whole Scripture, of the prayers of any of the
people of God, men or women, being all accommodated to
their present occasions, and uttered in the freedom of their
own spirits, do all give testimony unto free prayer, if not
against the use of forms in that duty.

2. Moreover, it seems that when any one prayeth, his
prayer is a form unto all that join with him, whether in fami-
lies or church assemblies ; which some lay great weight upon,
thousfh I am not able to discern the force of it in this case.
For, (1.) the question is solely about him that prayeth, and
his discharge of duty according to the mind of God, and not
concerning them who join with him. (2.) The conjunction
of others with him that prayeth according to his ability, is
an express command of God. (3.) Those who so join are at
liberty, when it is their duty, to pray themselves. (4.) That
which is not a form in itself, is not a form to any ; for there
is more req^uired to make it so, than merely that the words

152 PRESCRIBED FORMS, &C.

and expressions are not of their own present invention. It
is to them, the benefit of a gift, bestowed for their edification
in its present exercise, according to the mind of God. That
only is a form of prayer unto any, which he himself useth as
a form ; for its nature depends on its use. (5.) The argu-
ment is incogent ; God hath commanded some to pray ac-
cording to the ability they have received, and others to join
with them therein 5 therefore it is lawful to invent forms of
prayer for ourselves or others, to be used as prayers by them
or us.

3. That which those who pretend unto moderation in this
matter plead, is, that prayer itself is a commanded duty ; but
praying by or with a prescribed form, is only an outward
manner and circumstance of it, which is indifferent, and may
or may not be used as we see occasion. And might a general
rule to this purpose be duly established, it would be of huge
importance. But, (1.) it is an easy thing to invent and pre-
scribe such outward forms and manner of outward worship,
as shall leave nothing of the duty prescribed but the empty
name. (2,) Praying before an image, or worshipping God
or Christ by an image, is but an outward mode of worship,
yet such as renders the whole idolatrous. (3.) Any outward
mode of worship, the attendance whereunto, or the observ-
ance whereof, is prejudicial unto the due performance of the
duty whereunto it is annexed, is inexpedient; and what there
is hereof in the present instance, must be judged from the
preceding discourse.

TWO

DISCOURSES

CONCERNING

THE HOLY SPIRIT AND HIS WORK

THE ONE,

OF THE SPIRIT AS A COMFOIITER;

THE OTHEn,

AS HE IS THE AUTHOR OF SPIRITUAL GIFTS.

THE PREFACE.

IHAT there are sundry great and eminent promises,
referring to New Testament times, concerning the pour-
ing out of the Spirit, none who is acquainted with the
Scriptures, and believes them, can doubt. By tlie per-
formance of them a church hath been begotten and
maintained in the world, through all ages since the as-
cension of Christ, sometimes with greater light and
spiritual lustre, and sometimes with less. It hath been
one of the glories of the Protestant Reformation, that it
hath been accompanied with a very conspicuous and
remarkable effusion of the Spirit : and indeed thereby
there hath from heaven a seal been set, and a witness
borne, unto that great work of God. In this invaluable
blessing, we in this nation have had a rich and plentiful
share ; insomuch, as it seems, Satan and his ministers
have been tormented and exasperated thereby : and
thence it is come to pass, that there have some risen up
among us, who have manifested themselves to be not
only despisers in heart, but virulent reproachers of the
operations of the Spirit. God who knows how to bring-
good out of evil, did for holy and blessed ends of his
own, suffer those horrid blasphemies to be particularly
vented.

On this occasion it was, that this great, and learned,
and holy person, the Author of these Discourses, took
up thoughts of writing concerning the blessed Spirit,
and his whole economy, as I understood from himself
sundry years ago, discoursing with him concerning some
books then newly published, full of contumely and con-
tempt of the Holy Spirit and his operations. For as it
was with Paul at Athens, when he saw the city wliolly
given to idolatry ; so was Doctor Owen's spirit stirred

clvi

THE PREFACE.

in him, when he read the scoffs and blasphemies cast
upon the Holy Spirit, and his grace, and gifts, and aids,
in some late writers.

Had not Pelagius vented his corrupt opinions con-
cerning the grace of God, it is like, the church had
never had the learned and excellent writings of Augus-
tine in defence thereof. It appears from Bradwardin,
that the revival of Pelagianism in his days, stirred up
his zealous and pious spirit to write that profound and
elaborate book of his, ' De Causa Dei.' Arminius,
and the Jesuits, endeavouring to plant the same weed
again, produced the scholastic writings of Twiss and
Ames (not to mention foreign divines), for which we
in this generation have abundant cause of enlarged
thankfulness unto the Father of lights. The occasion
which the Holy Ghost laid hold on to carry forth Paul
to write his Epistle to the Galatians (wherein the doc-
trine of justification by faith is so fully cleared), was
the bringing in among them of another gospel by cor-
rupt teachers, after which many in those churches were
soon drawn away. The obstinate adherence of many
among the Jews to the Mosaical rites and observances,
and the inclination of others to apostatize from the New
Testament worship and ordinances, was in like manner
the occasion of the Epistle to the Hebrews. The light
which shines, and is held out in those Epistles, the
church of Christ could ill have wanted.

The like way and working of the wisdom of God,
is to be seen and adored, in stirring up this learned and
excellent person to communicate and leave unto the
world that light, touching the Spirit and his operations,
which he had received by that Spirit from the sacred
oracles of truth, the Scriptures.

To what advantage and increase of light it is per-
formed, is not for so incompetent a pen to say as writes
this. Nevertheless, I doubt not but the discerning-
reader will observe such excellencies shining out in

THE PREFACE. clvH

this, and other of this great author's writings, as do
greatly commend tliem to the church of God, and will
do so in after ages, however this corrupt and degenerate
generation entertain them. They are not the crude, and
hasty, and untimely abortions of a self-full, distem-
pered spirit, much less the boilings over of inward cor-
ruption and rottenness put into a fermentation ; but the
mature, sedate, and seasonable issues of a rich maga-
zine of learning, well digested with great exactness of
judgment. There is in them a great light cast and re-
flected on, as well as derived from, the Holy Scriptures,
those inexhaustible mines of light in sacred thino-s.
They are not filled with vain, impertinent janglino-, nor
with a noise of multiplied futilous distinctions, nor with
novel and uncouth terms foreign to the things of God,
as the manner of some writers is ad nauseam iistjuc.
But there is in them a happy and rare conjunction of
firm solidity, enlightening clearness, and heart-search-
ing spiritualness, evidencing themselves all along, and
thereby approving and commending his writings to the
judgment, conscience, spiritual taste, and experience,
of all those who have any acquaintance with, and relish
of, the gospel.

On these, and such like accounts, the writings of
this great and learned man, as also his ordinary sermons,
if any of them shall be published (as possibly some of
them may),willbe, while the world stands, an upbraiding
and condemning of this generation, whose vitiated and
ill-affected eyes could not bear so great a light set up
and shining on a candlestick, and which did therefore
endeavour to put it under a bushel.

These two Discourses, with those formerly published,
make up all that Dr. Owen perfected or designed on this
subject of the Spirit, as the reader may perceive in the
account which himself hath given in his prefaces to
some of the former pieces, published by himself in his
lifetime. Not but that there are some other lucubra-

clviii THE PREFACE.

tions of his on subjects nearly allied unto these, which
possibly may be published hereafter ; viz. One enti-
tled, ^ The Evidences of the Faith of God's Elect ;' and
perhaps some others. What farther he might have had
in his thoughts to do, is known to him whom he served
so industriously and so faithfully in his spirit in the
gospel while he was here on earth, and with whom he
now enjoys the reward of all his labours, and all his suf-
ferings. For certain it is concerning Dr. Owen, that as
God gave him very transcendent abilities, so he did
therewithal give him a boundless enlargedness of heart,
and unsatiable desire to do service to Christ and his
church : insomuch as he was thereby carried on, through
great bodily weakness, languishing, and pains, besides
manifold other trials and discouragements, to bring
forth out of his treasury (like a scribe well instructed
unto the kingdom of heaven) many useful and excellent
fruits of his studies, much beyond the expectation and
hopes of those who saw how often and how long he was
near unto the grave.

But while he was thus indefatigably and restlessly
laying out for the service of Christ, in this and succeed-
ing generations, those rich talents with which he was
furnished, his Lord said unto him, 'Well done thou
good and faithful servant, enter thou into the joy of
thy Lord.' No man ever yet, but Jesus Christ, was
able to finish all that was in his heart to do for God.
On the removal of such accomplished and useful per-
sons, I have sometimes relieved myself with this
thought, that Christ lives in heaven still, and the
blessed Spirit, from whom the head and heart of this
chosen vessel were so richly replenished, liveth still.

Nath. Mather.

October 27, 1692.

A DISCOURSE

HOLY SPIRIT AS A COMFORTER.

CHAP. I.

The Holy Ghost the Comforter of the church hy tvay of office. How he is the
church's Advocate, John xiv. 16. 1 John ii. 1, 2. John xvi. 8 — 11. opened.

1 HAT which remains to complete our discourses concerning
the dispensation of the Holy Spirit, is the office and work that
he hath undertaken for the consolation of the church. And,
Three things are to be considered with respect unto this
head of the grace of the gospel. I. That the Holy Spirit is
the Comforter of the church by way of especial office. II. What
is in that office, or wherein the discharge of it doth consist.
III. What are the ej^ecfs of it towards believers.

It must be granted, that there is some impropriety in
that expression, by the 7vai/ of office. An office is not sim-
ply, nor, it may be, properly spoken of a divine person, who
is absolutely so and nothing else. But the like propriety is
to be found in most of the expressions which we use con-
cerning God, for who can speak of him aright, or as he
ought. Only we have a safe rule whereby to express our
conceptions ; even what he speaks of himself. And he hath
taught us to learn the work of the Holy Ghost towards us
in this matter, by ascribing unto him those things which
belong unto an office among men.

Four things are required unto the constitution of an of-
fice. 1. An especial trust. 2. An especial mission or com-
mission. 3. An especial name. 4. An especial work. All
these are required unto an office properly so called ; and
where they are complied withal by a voluntary susception
in the person designed thereunto, an office is completely
constituted. And we must inquire how these things in a di-
vine manner do concur in the work of the Holy Spirit as he
is the Comforter of the church.

First, He is intrusted with this work, and of iiis own will
hath taken it on himself. For when our Saviour was leaving
of the world, and had a full prospect of all the evils, trou-
bles, dejections, and disconsolations, which would befal his

160 DISCOURSES ON THE WORK

disciples, and knew full well that if they were left unto
themselves, they would faint and perish under them, he gives
them assurance that the work of their consolation and sup-
portment was left intrusted and committed unto the Holy
Spirit, and that he would both take care about it, and perfect
it accordingly.

The Lord Christ, when he left this world, was very far
from laying aside his love unto and care of his disciples.
He hath given us the highest assurance that he continueth
for ever the same care, the same love and grace towards us,
he had and exercised when he laid down his life for us. See
Heb. iv. 14 — 16. vii. 27. But, inasmuch as there was a
double work yet to be performed in our behalf, one towards
God, and the other in ourselves, he hath taken a twofold
way for the performance of it. That towards God he was
to discharge immediately himself in his human nature : for
-other mediator between God and man, there neither is, nor
can be, any. This he doth by his intercession. Hence,
there was a necessity that as to his human nature, the ' hea-
vens should receive him unto the time of the restitution of
all things ;' as Acts iii. 21. There w^as so, both with respect
unto himself and us.

First, Three things with respect unto himself, made the ex-
altation of his human nature in heaven to be necessary. For,

1. It was to be a pledge and token of God's acceptation
of him, and approbation of what he had done in the world ;
John xvi. 7, 8. For what could more declare or evidence the
consent and delight of God in what he had done and suffered,
than after he had been so ignominiously treated in the world,
to receive him visibly, gloriously, and triumphantly into hea-
ven. ' He was manifested in the flesh, justified in the Spirit,
seen of angels,' and in the issue * received up into glory ;'
1 Tim. iii. 16. Herein God set the great seal of heaven unto
his work of mediation, and the preaching of the gospel which
ensued thereon. And a testimony hereunto, was that which
filled his enemies with rage and madness; Acts vii. 55 — 57.
His resurrection confirmed his doctrine with undeniable ef-
ficacy; but his assumption into heaven testified unto his
person, with an astonishing glory.

2. It was necessary, with respect unto the human nature
itself, that after all its labours and suffering's it might be

OF THE HOLV SPIRIT, [Q\

crowned with honour and glory. He was to suffer and enter
into his glory ; Luke xxiv. 26. Some dispute whether Christ
in his human nature merited any thing for himself or no ; but
not to immix ourselves in the niceties of that inquiry, it is
unquestionable that the highest glory was due to him upon
his accomplishment of the work committed unto him in this
world, which he therefore lays claim to accordingly ; John
xvii. 4, 5. It was so,

3. With respect unto the glorious administration of his
kingdom: for as his kingdom is not of this world, so it is
not only over this world, or the whole creation below ; the
angels of glory, those principalities and powers above, are
subject unto him, andbelong unto his dominion; Ej)h, i. 21.
Phil. ii. 9, 10. Among them, attended with their ready ser-
vice and obedience unto all his commands, doth he exercise
the powers of his glorious kingdom. And they would but
degrade him from his glory, without the least advantage unto
themselves, who would have him forsake his high and glo-
rious throne in heaven, to come and reign among them on
the earth, unless they suppose themselves more meet attend-
ants on his regal dignity than the angels themselves, who
are mighty in strength and glory.

Secondly, The presence of the human nature of Christ in
heaven, was necessary with respect unto us. The remainder
of his work with God on our behalf, was to be carried on by
intercession ; Heb. vii. 26, 27. And whereas this interces-
sion consisteth in the virtual representation of his oblation,
or of himself as a lamb slain in sacrifice, it could not be done
without his continual appearing in the presence of God ;
Heb. ix. 24.

The other part of the work of Christ respects the church
or believers, as its immediate object. So, in particular, doth
his comforting and supporting of them. This is that work
which in a peculiar manner is committed and intrusted unto
the Holy Spirit, after the departure of the human nature of
Christ into heaven.

But two things are to be observed concerning it; 1.
That, whereas this whole work consisteth in the communi-
cation of spiritual light, grace, and joy to the souls of be-
lievers, it was no less the immediate work of the Holy Ghost
whilst the Lord Christ was upon the ea'th, than it is now

VOL. IV. M

162 THE WORK OF THE HOLY SPIRIT

he is absent in heaven ; only during the time of his conver-
sation here below in the days of his flesh, his holy disciples
looked on him as the only spring and foundation of all their
consolation, their only support, guide, and protector, as they
had just cause to do. They had yet no insight into the mys-
tery of the dispensation of the Spirit, nor was he yet so given
or poured out, as to evidence himself and his operation unto
their souls. Wherefore, they looked on themselves as ut-
terly undone when their Lord and Master began to acquaint
them with his leaving of them. No sooner did he tell them
of it, but ' sorrow filled their hearts ;' John xvi. 6. Where-
fore, he immediately lets them know, that this great work of
relieving them from all their sorrows and fears, of dispelling
their disconsolations, and supporting them under their trou-
ble, was committed to the Holy Ghost, and would by him
be performed in so eminent a manner, as that his departure
from them would be unto their advantage; ver. 7. Where-
fore, the Holy Spirit did not then first begin really and
effectually to be the Comforter of believers upon the depar-
ture of Christ from his disciples, but he is then first promised
so to be upon a double account. (1.) Of the full declara-
tion and manifestation of it. So things are often said in the
Scripture then to be, when they do appear and are made
manifest. An eminent instance hereof we have in this case;
John vii. 38, 39. The disciples had hitherto looked for all
immediately from Christ in the flesh, the dispensation of the
Spirit being hid from them. But now this also was to be
manifested unto them. Hence, the apostle affirms, that
* though we have known Christ after the flesh, yet hence-
forth we know him no more;' 2 Cor. i. 16. that is, so as to
look for grace and consolation immediately from him in the
flesh, as it is evident the apostles did, before they were in-
structed in this unknown office of the Holy Ghost. (2.) Of
the full exhibition and eminent communication of him unto
this end. This, in every kind, was reserved for the exaltation
of Christ, when he received the promise of the Spirit from
the Father, and poured it out upon his disciples.

2. The Lord Christ doth not hereby cease to be the Com-
forter of his church. For what he doth by his Spirit, he
doth by himself. He is with us unto the end of the world
by his Spirit being with us, and he dwelleth in us by the Spi-

AS A COMFORTER. 163

lit dwelling in us ; and whatever else is done by the Spirit,
is done by him. And it is so upon a threefold account:
For, (1.) the Lord Christ, as Mediator, is God and man in
one person, and the divine nature is to be considered in all
his mediatory operations. For he who workeththem is God,
and he worketh them all as God-man, whence they are The-
andrkal. And this is proposed unto us in the greatest acts of
his humiliation, which the divine nature in itself" is not for-
mally capable of. So God redeemed his church with his
own blood ; Acts xx. 28. ' Inasmuch, as he who was in the
form of God, and thought it no robbery to be equal with
God, humbled himself, and became obedient unto death, the
death of the cross;' Phil. ii. 6 — 8. Now in this respect the
Lord Christ and the Holy Spirit are one in nature, essence,
will, and power. As he said of the Father, ' I and my Fa-
ther are one ;' John x. 30. So it is with the Spirit, he and
the Spirit are one. Hence all the works of the Holy Spirit
are his also ; as his works were the works of the Father, and
the works of the Father were his : all the operations of the
Holy Trinity, as to things external, unto their divine subsist-
ence, being undivided. So is the work of the Holy Spirit in
the consolation of the church, his work also.

(2.) Because the Holy Spirit in this condescension unto
office, acts for Christ and in his name. So the Son acted
for and in the name of the Father, where he every where
ascribed what he did unto the Father in a peculiar manner.
' The word,' saith he, ■" which you hear, is not mine, but the
Father's which sent me ;' John xiv. 24. It is his originally
and eminently, because as spoken by the Lord Christ, he
was said by him to speak it. So are those acts of the Spirit,
whereby he comforteth believers, the acts of Christ, because
the Spirit speaketh and acteth for him, and in his name.

(3.) All those things, those acts of light, grace, and
mercy, whereby the souls of the disciples of Christ are com-
forted by the Holy Ghost, are the things of Christ, that is,
especial fruits of his mediation. So speaketh our Saviour
himself of him and his work ; ' He shall glorify me ; for he
shall receive of mine, and shew it unto you;' John xvi. 14.
All that consolation, peace, and joy which he communicates
unto believers ; yea, all that he doth in his whole work to-
wards the elect, is but the eftectual communication of the

M 2

164 THE M'OKK OF THE HOLY SPIRIT

fruits of the mediation of Christ unto them. And this is the
first thing that constitutes the office of the Comforter ; this
work is committed and intrusted unto him in an especial
manner, which, in the infinite condescension of his own will,
he takes upon him.

Secondly, It farther evinceth the nature of an office, in
that he is said to be seiit unto the work. And mission always
includeth commission. He who is sent is intrusted and em-
powered as unto what he is sent about. See Psal. civ. 30.
John xiv. 26. xv. 26. xvi. 7. The nature of this sending of
the Spirit, and how it is spoken of him in general, hath been
considered before in our declaration of his general adjuncts,
or what is affirmed of him in the Scripture, and may not
here again be insisted on. It is now mentioned only as an
evidence to prove, that in this work of his towards us, he
hath taken that on him which hath the nature of an office.
For that is his office to perform which he is sent unto, and
he will not fail in the discharge of it. And it is in itself a
great principle of consolation unto all true believers, an ef-
fectual means of their supportment and refreshment, to con-
sider, that not only is the Holy Ghost their Comforter, but
also that he is sent of the Father and the Son, so to be. Nor
can there be a more uncontrollable evidence of the care of
Jesus Christ over his church, and towards his disciples in all
their sorrows and sufferings, than this is, that he sends the
Holy Ghost to be their Comforter.

Thirdly, He hath an especial name given him, expressing
and declaring his office. When the Son of God was to be
incarnate, and born in the world, he had an especial name
given unto him ; ' He was called Jesus.' Now, although
there was a signification in this name of the work he was to
do; for he was called Jesus, ' because he was to save his peo-
ple from their sins ;' Matt. i. 21. yet was it also that proper
name whereby he was to be distinguished from other per-
sons. So the Holy Spirit hath no other name but that of
the Holy Spirit, which how it is characteristical of the third
person in the Holy Trinity, hath been before declared. But
as both the names of Jesus and of Christ, though neither of
them is the name of an office, as one hath dreamed of late ;
yet have respect unto the work which he had to do, and the
office which he was to undergo, without which he could not

AS A COMFORTER. 165

have rightly been so called : so hath the Holy Ghost a name
given unto him, which is not distinctive with respect unto
his personality, but denominative with respect unto his work.
And this is 6 TrapaicXrjroc.

1. This name is used only by the apostle John, and that
in his gospel, only from the mouth of Christ; chap. xiv. 16.
26. XV. 26. xvi. 7. And once he useth it himself, applying it
unto Christ, 1 John ii. 1. where we render it an advocate.

The Syriac interpreter retains the name N{Di'?mD, Para-
clita ; not as some imagine from the use of that word before
among the Jews, which cannot be proved. Nor is it likely
that our Saviour made use of a Greek word barbarouslv cor-
rupted, DrrDDH, was the word he employed to this purpose.
But looking on it a proper name of the Spirit with respect
unto his office, he would not translate it.

As this word is applied unto Christ, which it is in that
o7ie place of 1 John ii. 1. it respects his intercession, and
gives us light into the nature of it. That it is his interces-
sion which the apostle intends, is evident from its relation
unto his being our propiation. For the oblation of Christ on
the earth, is the foundation of his intercession in heaven.
And he doth therein undertake our patronage, as our advo-
cate, to plead our cause, and in an especial manner to keep
off evil from us. For, although the intercession of Christ in
general, respects the procurement of all grace and mercy for
us, every thing whereby we may be 'saved unto the utmost;'
Heb. vii. 25, 26. yet his intercession for us as an advocate
respects sin only, and the evil consequents of it. For so is
he in this place said to be our advocate, and in this place
alone is he said to be, only with respect unto sin : ' If any
man sin, we have an advocate.' Wherefore, his being so,
doth in particular respect that part of his intercession,
wherein he undertakes our defence and protection when ac-
cused of sin. For Satan is o Kar/j-yo/ooc, the accuser ; Rev.
xii. 10. And when he accuseth believers for sin, Christ is
their TrapaicXrjroc, their patron and advocate. For, according
unto the duty of a patron or advocate in criminal causes,
partly he sheweth wherein the accusation is false, and ag-
gravated above the truth, or proceeds upon mistakes ; partly
that the crimes charged have not that malice in them as is
pretended ; and principally in pleading his propitiation for

166 THE WORK OF THE HOLY SPIRIT

them, that so far as they are really guilty, they may be gra-
ciously discharged.

For this name is applied unto the Holy Spirit. Some
translate it a Comforter; some an Advocate; and some retain
the Greek word Paraclete. It may be best interpreted from
the nature of the work assigned unto him under that name.
Some would confine the whole work intended under this name
unto his teaching, which he is principally promised for : for
the matter and manner of his teaching, what he teacheth, and
the way how he doth it, is, they say, the ground of all conso-
lation unto the church. And there may be something in this
interpretation of the word, taking teaching in a large sense,
for all internal, divine, spiritual operations. So are we said to
be taught of God when faith is wrought in us, and we are ena-
bled to come unto Christ thereby. And all our consolations
are from such internal, divine operations. But take teaching
properly, and we shall see that it is but one distinct act of
the work of the Holy Ghost as here promised among many.

But, 2. the work of a comforter is principally ascribed
unto him. For, (1.) that he is principally under this name
intended as a comforter, is evident from the whole context
and the occasion of the promise. It was with respect unto
the troubles and sorrows of his disciples, with their relief
therein, that he is promised under this name by our Saviour.
' I will not,' saith he, 'leave you orphans;' chap. xiv. 18.
Though I go away from you, yet I will not leave you in a
desolate and disconsolate condition. How shall that be
prevented in his absence, who was the life and spring of all
their comforts ? Saith he, ' I will pray the Father, and he
shall give you aWov TrapoKXrjrov ;' ver. 16. that is, ' Another
to be your Comforter.' So he renews again his promise of
sending him under this name, because ' sorrow had filled
their hearts' upon the apprehension of his departure ; chap,
xvi. 7, 8. Wherefore, he is principally considered as a Com-
forter: and, as we shall see farther afterward, this is his
principal work, most suited unto his nature, as he is the
Spirit of peace, love, and joy. For he who is the eternal,
essential love of the Divine Being, as existing in the distinct
persons of the Trinity, is most meet to communicate a sense
of divine love with delight and joy unto the souls of be-
lievers. Hereby he sets up the kingdom of God in them.

AS A COMFORTER. 167

which is 'righteousness, and peace, and joy in the Holy
Ghost ;' Rom. xiv. 17. And in nothing doth he so evidence
his presence in the hearts and spirits of any, as by the dis-
posal of them unto spiritual love and joy. For ' shedding
abroad the love of God in our hearts,' as Rom. v. 5. He pro-
duceth a principle and frame of divine love in our souls, and
fills us with joy unspeakable and full of glory. The attribu-
tion, therefore, of this name unto him, the Comforler, evi-
denceth that he performs this work in the way of an office.

Neither, (2.) is the signification of an advocate to be omit-
ted, seeing what he doth as such tendeth also to the conso-
lation of the church. And we must first observe, that the
Holy Spirit is not our advocate with God. This belongs
alone unto Jesus Christ, and is a part of his office. He is
said indeed to ' make intercession with groans that cannot
be uttered;' Rom. viii. 26. But this he doth not immedi-
ately, nor in his own person. He no otherwise maketh interces-
sion for us but by enabling us to make intercession according
unto the mind of God. For to make intercession yorwa//y,
is utterly inconsistent with the divine nature, and liis per-
son, who hath no other nature but that which is divine. He
is, therefore, incapable of being our advocate with God : the
Lord Christ is so alone, and that on the account of his pre-^
cedent propitiation made for us. But he is an advocate for
the church, in, with, and against the world. Such an advo-
cate is one that undertaketh the protection and defence of
another, as to any cause wherein he is engaged. The cause
wherein the disciples of Christ are engaged in and against
the world, is the truth of the gospel, the power and kingdom
of their Lord and Master. This they testify unto ; this is op-
posed by the world, and this, under various forms, appear-
ances, and pretences, is that which they suffer reproaclies and
persecutions for in every generation. In this cause the Holy
Spirit is their advocate, justifying Jesus Christ and the gos-
pel against the world.

And this he doth three ways : [1.] By suggesting unto, and
furnishing the witnesses of Christ with pleas and arguments
to the conviction of gainsayers. So it is promised tiiat he
should do. Matt. x. 18—20. ' And ye shall be brought before
governors and kings for my sake, for a testimony against them
and the Gentiles. But when they deliver you up, take no

168 THE M'ORK OF THE HOLY .SPIRIT

tliought how or what ye shall speak, for it shall be given yoa
in that same hour what ye shall speak. For it is not ye that
speak, but the Spirit of your Father which speaketh in you.'
They were to be given up, that is, delivered up as malefactors
unto kings and rulers for their faith in Christ, and the testi-
mony they gave unto him. In this condition the best of men
are apt to be solicitous about their answers, and the plea they
are to make in the defence of themselves and their cause.
Our Saviour, therefore, gives them encouragement not only
from the truth and goodness of their cause, but also from
the ability they should have in pleading for it unto the con-
viction or confusion of their adversaries. And this he tells
them should come to pass not by any power or faculty in
themselves, but by the aid and supply they should receive
from this advocate, who in them would speak by them. This
was that mouth and wisdom which he promised unto them,
which all their adversaries should not be able to gainsay or
resist; Luke xxi. 15. A present supply of courage, bold-
ness, and liberty of speech, above and beyond their natural
temper and abilities, immediately upon their receiving of
the Holy Ghost. And their very enenues saw the effects of
it unto their astonishment. Upon the plea they made before
the council at Jerusalem, it is said, that ' when they saw the
boldness of Peter and John, and perceived that they were
ignorant and unlearned men, they marvelled ;' Acts iv. 13.
They saw their outward condition, that they were poor and of
the meanest of the people, yet carried it with courage and
boldness before this great Sanhedrim, with whose authority
and unusual appearance in grandeur, all persons of that sort
were wont to be abashed and tremble at them. They found
them ignorant and unlearned in that skill and learning which
the world admired, yet plead their cause unto their confusion.
They could not, therefore, but discern and acknowledge that
there was a divine poiver present with them, which acted them
above themselves, their state, their natural or acquired abili-
ties. This was the work of this advocate in them who had
undertaken the defence of their cause. So when Paul
pleaded the same cause before Agrippa and Felix, one of
them confessed his conviction, and the other trembled in his
judgment-seat.

Neither hath he been wanting: unto tlie defence of the

AS A COMFORTER. 1G9

same cause, in the same manner, in succeedino- generations.
All the sitory of the church is filled with instances of persons,
mean in their outward condition, timorous by nature, and
unaccustomed unto dangers, unlearned and low in their na-
tural abilities, who in the face of rulers and potentates, in
the sight of prisons, tortures, fires provided for their de-
struction, have pleaded the cause of the gospel with coura2;e
and success, unto the astonishment and confusion of their
adversaries. Neither shall any disciple of Christ in the
same case want the like assistance in some due measure and
proportion, who expects it from him in a way of believing,
and depends upon it. Examples we have hereof every day in
persons acted above their own natural temper and abilities
unto their own admiration. For being conscious unto them-
selves of their own fears, despondencies, and disabilities, it is
a surprisal unto them to find how all their fears have disap-
peared, and their minds have been enlarged, when they have
been called unto trial for their testimony unto the gospel.
We are in such cases to make use of any reason, skill, wis-
dom, or ability of speech which we have, or other honest
and advantageous circumstances which present themselves
unto us, as the apostle Paul did on all occasions. But our
dependance is to be solely on the presence and supplies of
our blessed advocate, who will not suffer us to be utterly de-
fective in what is necessary unto the defence and justification
of our cause.

[2.] He is the advocate for Christ, the church, and tlie
gospel, in and by his communication of spiritual gifts, both
extraordinary and ordinary, unto them that do believe. For
these are things, at least in their effects, visible unto the
world. Where men are not utterly blinded by prejudice,
love of sin, and of the world, they cannot but discern some-
what of a divine power in these supernatural gifts. Where-
fore, they openly testify unto the divine approbation of
the gospel, and the faith that is in Christ Jesus. So the
apostle confirms the truths that he had preached, by this
argument, that therewith and thereby, or in tlie confirma-
tion of it, the Spirit, as unto the communication of gifts, was
received ; Gal. iii. 2. And herein is he the church's advo-
cate, justifying their cause openly and visibly by this dispen-
sation of his power towards them and in their behalf. Bu<
because we have treated separately and at large of the na-

170 THE WORK OF THE HOLY SPIRIT

ture and use of these spiritual gifts, I shall not here insist
on the consideration of them.

[3.] By internal efficacy in the dispensation of the word.
Herein also is he the advocate of the church against the
world, as he is declared, John xvi. 8 — 11. ' For when he is
come he will reprove the world of sin, and of righteousness,
and of judgment. Of sin, because they believe not on me.
Of righteousness, because I go to my Father, and ye see me
no more. Of judgment, because the prince of this world is
judged.' That which is ascribed unto him with respect unto
the world, is expressed by the word iXsy^ei : he shall reprove or
convince : iXiy^o) in the Scripture is used variously. Some-
times it is to manifest, or bring forth unto light. Eph. v. 13. ra
Se iravra IXEj^ofieva viro rov ({)WTog ^avtpowrat* * For all things
that are reproved, or discovered, are made manifest by the
light.' And it hath the same sense, John iii. 20. Sometimes it
is to rebuke and reprove ; 1 Tim. v. 20. tovq ajjiapTavovTag
Ivom'tov TravT(jjv tXeyxe. ' Those that sin rebuke before all.' So
also. Rev. iii. 19. Tit. i. 13. Sometimes it is so to convince
as in that, to stop the mouth of an adversary, that he shall
have nothing to answer or reply; John viii. 9. viro tJjc (twh-
S/jflTfwc IXejxofxevoi, ' Being convicted by their own con-
sciences, so as not having a word to reply, they deserted
their cause. So Tit. i.9. tovq avTiXiyovrag iXiyxetv, 'To con-
vince gainsayers,' is explained,' ver. 11. by lin(jTO}xi^Hv, 'to
stop their mouth,' namely, by the convincing evidence of truth.
^^Xiyxog, is an uncontrollable evidence, or an evident argu-
ment ; Heb. xi. 1 . Wherefore, iXiy\Hv here, is by undeniable
argument and evidence so to convince the world, or the adver-
saries of Christ and the gospel, as that they shall have nothing
to reply. This is the work and duty of an advocate, who
will absolutely vindicate his client when his cause will bear it.

And the effect hereof is twofold. For all persons upon
such an overpowering conviction take one of these two
ways: 1st. They yield unto the truth and embrace it, as find-
in"- no ground to stand upon in its refusal. Or, 2ndly. They
fly out into desperate rage and madness, as being obstinate
in their hatred against the truth, and destitute of all reason
to oppose it. An instance of the former way we have in those
Jews unto whom Peter preached on the day of Pentecost.
Reproving and convincing of them beyond all contradiction,
• they were pricked in their hearts, and cried out. Men and

AS A COMFORTER. 171

brethren, what shall we do V and therewithal came over unto
the faith ; Acts ii. 37. 41. Of the latter, we have many in-
stances in the dealing of our Saviour with that people: for when
he had atany time convinced them, and stopped their mouths
as to the cause in hand, they called him Beelzebub, cried out
that he had a devil, took up stones to throw at him, and con-
spired his death with all demonstration of desperate rage and
madness; John viii. 48. 58. x. 30, 31. 39. So it was in the
case of Stephen, and the testimony he gave unto Christ; Acts
vii. 56 — 58. And with Paul, Acts xxii. 22, 23. An instance
of bestial rage not to be paralleled in any other case; but in
this it has often fallen out in the world. And the same ef-
fects this work of the Holy Ghost, as the advocate of the
church, ever had, and still hath, upon the world. Many being
convicted by him in the dispensation of the word, are really
humbled and converted unto the faith. So God adds daily
to the church such as shall be saved. But the generality of
the world are enraged by the same work against Christ, the
gospel, and those by whom it is dispensed. Whilst the
word is preached in a formal manner, the world is well
enough contented that it should have a quiet passage among
them. But wherever the Holy Ghost puts forth a convincing
efficacy in the dispensation of it, the world is enraged by
it ; which is no less an evidence of the power of their con-
viction, than the other is of a better success.

The subject-matter, concerning which the Holy Ghost
raanageth his plea by the word against the world, as the ad-
vocate of the church, is referred unto the three heads of sin,
righteousness, and judgment, ver. 8. the especial nature of
them being declared, ver. 9 — 11.

(1st.) What sin it is in particular that the Holy Spirit
shall so plead with the world about, and convince them of,
is declared, ver. 9. ' Of sin, because they believe not in me.'
There are many sins whereof men may be convinced by the
light of nature; Rom. ii. 14, 15. More that they are re-
proved for by the letter of the law. And it is the work of
the Spirit also in general, to make these convictions efiec-
tual. But these belong not unto the cause vvliich he hath
to plead for the church against the world ; nor is that such
as any can be brought unto conviction about by the light
of nature, or sentence of the law ; but it is the work of the

172 THE WORK OF THE HOLY SPIRIT

Spirit alone by the gospel. And this, in the first place, is
unbelief, particularly not believing in Jesus Christ, as the
Son of God, the promised Messiah and Saviour of the world.
This he testified concerning himself, this his works evinced
him to be, and this both Moses and the prophets bare wit-
ness unto : hereon he tells the Jews, that if they believed
not that he was he, that is, the Son of God, the Messiah and
Saviour of the world, ' they should die in their sins ; John
viii. 5. 21 . 24. But in this unbelief, in this rejection of Christ,
the Jews and the rest of the world justified themselves, and
not only so, but despised and persecuted them who believed
in him. This was the fundamental difference between be-
lievers and the world, the head of that cause wherein they
were rejected by it as foolish, and condemned as impious.
And herein was the Holy Ghost their advocate : for he did
by such undeniable evidences, arguments, and testimonies,
convince the world of the truth and glory of Christ, and of
the sin of unbelief, that they were every where either con-
verted or enraged thereby. So some of them upon this con-
viction, ' gladly received the word, and were baptized ;' Acts
ii. 41. Others upon the preaching of the same truth by the
apostles, ' were cut to the heart, and took counsel to slay
them ;' chap. v. 33. In this work he still continueth. And it
is an act of the same kind whereby he yet in particular con-
vinceth any of the sin of unbelief, which cannot be done but
by the effectual, internal operation of his power.

(2ndly.) He thus convinceth the world of righteousness;
ver. 10. ' Of righteousness, because I go to my Father, and
ye see me no more.' Both the personal righteousness of
Christ, and the righteousness of his oflace, are intended.
For concerning both these the church hath a contest with
the world, and they belong unto that cause wherein the
Holy Spirit is their advocate. Christ was looked on by the
world as an evil doer ; accused to be a glutton, a wine-bib-
ber, a seditious person, a seducer, a blasphemer, a malefac-
tor, in every kind; whence his disciples were both despised
and destroyed for believing in such a one. And it is not to
be declared how they were scorned and reproached, and
what they suffered on this account. In the meantime they
pleaded and gave testimony unto his righteousness, that he
did no sin, nor was guile found in his mouth, that he ful-

AS A COMFORTER. 173

filled all righteousness, and was the Holy One of God. And
herein was the Holy Ghost their advocate, convincing the
world principally by this argument, that after all he did and
suffered in this world, as the highest evidence imaginable
of God's approbation of him and what he did, that he was
gone to the Father, or assumed up into glory. The poor
blind man, whose eyes were opened by him, pleaded this as
a forcible argument against the Jews that he was no sinner,
in that God heard him so as that he had opened his eyes ;
whose evidence and conviction they could not bear, but it
turned them into rage and madness ; John ix. 30 — 34. How
much more glorious and effectual must this evidence needs
be of hi^ righteousness and holiness, and God's approbation
of him, that after all he did in this world, he went unto his
Father, and was taken up into glory. For such is the mean-
ing of those words, * Ye shall see me no more :' that is, there
shall be an end put unto my state of humiliation, and of my
converse with you in this world, because I am to enter into
my glory. That the Lord Christ then went unto his Fa-
ther, that he was so gloriously exalted, undeniable testimony
was given by the Holy Ghost unto the conviction of the
world. So this argument is pleaded by Peter ; Acts ii. 33.
This is enough to stop the mouths of all the world in this
cause, that he sent the Holy Ghost from the Father to com-
municate spiritual gifts of all sorts unto his disciples. And
there could be no higher evidence of his acceptance, power,
and glory with him. And the same testimony he still con-
tinueth in the communication of ordinary gifts in the minis-
try of the gospel. Respect also may be had (which sense
I would not exclude) unto the righteousness of his office.
There ever was a great contest about the righteousness of
the world. This the Gentiles looked after by the light
of nature, and the Jews by the works of the law. In this
state the Lord Christ is proposed as the ' Lord our righ-
teousness,' as he who was to bring in, and had brought in,
everlasting righteousness ; Dan. ix. 24. Being ' the end of
the law for righteousness unto all that believe;' Rom. x. 4.
This the Gentiles rejected as folly; Christ crucified was fool-
ishness unto them ; and to the Jews it was a stumbling-
lock, as that which everted the Svhole law : and generally,
they all concluded, that he could not save himself, and
therefore, it was not probable that othnrs should be saved

174 THE M'ORK OF THE HOLY SPIRIT

by him. But herein also is the Holy Spirit the advocate of
the church. For in the dispensation of the word, he so
convinceth men of an impossibility for them to attain a
righteousness of their own, as that they must either submit
to the righteousness of God in Christ, or die in their sins.

(3rdly.) He convinceth the ' world of judgment; because
the prince ofthis world is judged.' Christ himself was judged
and condemned by the world. In that judgment Satan the
prince of this world had the principal hand ; for it was ef-
fected in the hour, and under the power, of darkness. And
no doubt but he hoped that he had carried his cause, when
he had prevailed to have the Lord Christ publicly judged
and condemned. And this judgment the world sought by
all means to justify and make good. But the whole of it is
called over again by the Holy Ghost pleading in the cause,
and for the faith, of the church. And he doth it so effectu-
ally, as that the judgment is turned on Satan himself. Judg-
ment, with unavoidable conviction, passed on all that super-
stition, idolatry, and wickedness, which he had filled the
world withal. And whereas he had borne himself under va-
rious masks, shades, and pretences, to be the god of this
world, the supreme niler over all, and accordingly, was wor-
shipped all the world over, he is now by the gospel laid
open and manifested to be an accursed apostate, a mur-
derer, and the great enemy of mankind.

Wherefore, taking the name Paracletus in this sense for
an advocate, it is proper unto the Holy Ghost in some part
of his work in and towards the church. And whensoever
we are called to bear witness unto Christ and the gospel,
we abandon our strength and betray our cause, if we do not
use all means appointed of God unto that end, to engage
him in our assistance.

But it is as a Comforter that he is chiefly promised unto
us, and as such is he expressed unto the church by this
name.

Fourthly, That he hath a peculiar work committed unto
him, suitable unto this mission, commission, and name, is
that which will appear in the declaration of the particulars
wherein it doth consist. For the present, we only assert, in
general, that his work it is to support, cherish, relieve, and
comfort the church in all trials and distresses. And this
is all that we intend when we say that it is his office so to do.

AS A COMFORTER. 175

CHAP. II.

General adjuncts or properties of the office of a Comforter as
exercised by the Holy Spirit.

To evidence yet farther the nature of this office and work,
we may consider and inquire into the general adjuncts of it
as exercised by the Holy Spirit. And they are four.

First, Infinite condescension. This is among those mys-
teries of the divine dispensation which we may admire, but
cannot comprehend. And it is the property of faith alone
to act and live upon incomprehensible objects. What rea-
son cannot comprehend, it will neglect as that which it hath
no concernment in, nor can have benefit by. Faith is most
satisfied and cherished with what is infinite and inconceiv-
able, as resting absolutely in divine revelation. Such is
this condescension of the Holy Ghost. He is by nature
over all, God blessed for ever. And it is a condescension
in the divine excellency to concern itself in a particular
manner, in any creature whatever. God humbleth himself
to behold the things that are done in heaven and in earth ;
Psal. cxiii. 5, 6. How much more doth he do so in sub-
mitting himself unto the discharge of an office in the behalf
of poor worms here below.

This, I confess, is most astonishing, and attended with the
most incomprehensible rays of divine wisdom and goodness
in the condescension of the Son. For he earned the term of
it unto the lowest and most abject condition that a rational
intellioent nature is capable of. So is it represented by the
apostle; Phil. ii. 6—8. For he not only took our nature
into personal union with himself, but became in it, in his out-
ward condition, as a servant, yea, as a wonn and no man, a
reproach of men, and despised of the people, and became sub-
ject to death, the ignominious, shameful death of the cross.
Hence this dispensation of God was filled up with infinite
wisdom, goodness, and grace. How this exinnnition of the
Son of God was compensated with the glory that did ensue,
we shall rejoice in the contemplation of unto all eternity.
And then shall the character of all divine excellencies be

176 THE WORK OF THE HOLY SPIRIT

more gloriously conspicuous on this condescension of the
Son of God, than ever they were on the works of the whole
creation, when this goodly fabric of heaven and earth was
brought by divine power and wisdom, through darkness and
confusion, out of nothing.

The condescension of the Holy Spirit unto his work and
office is not indeed of the same kind, as to the terminus ad
quern, or the object of it. He assumes not our nature, he ex-
poseth not himself unto the injuries of an outward state and
condition. But yet it is such as is more to be the object of
our faith in adoration, than of our reason in disquisition.
Consider the thing in itself; how one person in the Holy
Trinity, subsisting in the unity of the same divine nature,
should undertake to execute the love and grace of the other
persons, and in their names: what do w^e understand of it.?
This holy economy, in the distinct and subordinate actings
of the divine persons in these external works, is known only
unto, is understood only by, themselves. Our wisdom it is
to acquiesce in express, divine revelation : nor have they
scarcely more dangerously erred by whom these things are
denied, than those have done, who by a proud and con-
ceited subtilty of mind, pretend unto a conception of them,
which they express in words and terms, as they say, precise
and accurate ; indeed, foolish and curious, whether of other
men's coining or their own finding out. Faith keeps the
soul at a holy distance from these infinite depths of the di-
vine wisdom, where it profits more by reverence and holy
fear, than any can do by their utmost attempt to draw nigh
unto that inaccessible light wherein these glories of the
divine nature do dwell.

But we may more steadily consider this condescension
with respect unto its object; the Holy Spirit thereby be-
comes a Comforter unto us poor, miserable worms of the earth.
And what heart can conceive the glory of this grace ? what
tongue can express it? Especially will its eminency appear,
if we consider the ways and means whereby he doth so com-
fort us, and the opposition from us which he meets withal
therein, whereof we must treat afterward.

Secondly, Unspeakable love accompanieth the susception
and discharge of this office ; and that working by tenderness
and compassion. The Holy Spirit is said to be the divine,

AS A CO^ri-ORTER. 177

eternal, mutual love of the Father and the Son. And al-
though I know that much wariness is to be used in the de-
claration of those mysteries, nor are expressions concerninj^
them to be ventured on not warranted by the letter of the
Scripture, yet I j udge that this notion doth excellently express,
if not the distinct manner of subsistence, yet the mutual, in-
ternal operation of the persons of the blessed Trinity. For
we have no term for, nor notion of, that ineffable compla-
cence and eternal rest which is therein, beyond this of love.
Hence it is said that ' God is love;' 1 John iv. 8. 16. It doth
not seem to be an essential property of the nature of God
only, that the apostle doth intend. For it is proposed unto
us as a motive unto mutual love among ourselves: and this
consists not simply in the liabit or affection of love, but in
the actings of it in all its fruits and duties. For so is God
love, as that the internal actings of tiie holy persons which
are in and by the Spirit, are all the ineftable actings of love,
wherein the nature of the Holy Spirit is expressed unto us.
The apostle prays for the presence of the Spirit with the
Corinthians, under the name of the God of love and peace ;
2 Epist. xiii. 11. And the communication of the whole love
of God unto us is committed unto the Spirit, for * the love of
God is shed abroad in our hearts by the Holy Ghost which
is given unto us ;' Rom. v. 5. And hence the same apostle dis-
tinctly mentioneth the love of the Spirit, conjoining it with
all the effects of the mediation of Christ ; Rom. xv. 30. ' I
beseech you, brethren, for the Lord Jesus Christ's sake, and
for the love of the Spirit :' I do so on the account of the
respect you have unto Christ, and all that he hath done for
you, which is a motive irresistible unto believers. I do it
also for the love of the Spirit ; all that love which he acts,
and communicates unto you. Wherefore, in all the actings
of the Holy Ghost towards us, and especially in this of his
susception of an office in the behalf of the church, which is
the foundation of them all, his love is principally to be con-
sidered, and that he chooseth this way of acting and working
towards us to express his peculiar, personal character, as he is
the eternal love of the Father and the Son. And among all
his actings towards us, which are all acts of love, this is
most conspicuous in those wherein he is a Comforter.

Wherefore, because this is of great use unto us, as that

VOL. IV. N

178 THE WORK OF THE HOLY SPIRIT

which ought to have, and which will have, if duly apprehended,
a great influence on our faith and obedience, and is, more-
over, the spring of all the consolations we receive by and
from him, we shall give a little evidence unto it ; namely,
that the love of the Spirit is principally to be considered in
this oftice, and the discharge of it. For whatever good we
receive from any one, whatever benefit or present relief we
have thereby, we can receive no comfort or consolation in it,
unless we are persuaded that it proceeds from love ; and
what doth so, be it never so small, hath refreshment and sa-
tisfaction in it unto every ingenuous nature. It is love alone
that is the salt of every kindness or benefit, and which takes
out of it every thing that maybe noxious or hurtful. With-
out an apprehension hereof, and satisfaction herein, multi-
plied beneficial effects produce no internal satisfaction in
them that do receive them, nor put any real engagement ou
their minds; Prov. xxiii. 6 — 8. It is therefore of concern-
ment unto us to secure this ground of all our consolation ;
in the full assurance of faith, that there was infinite love in
the susception of this office by the Holy Ghost. And it is
evident that so it was,

1. From the nature of the work itself. For the consola-
tion or comforting of any who stand in need thereof, is an im-
mediate effect of love, with its inseparable properties of pity
and compassion. Especially it must be so where no advan-
tage redounds unto the Comforter, but the whole of what is
done respects entirely the good and relief of them that are
comforted. For what other affection of mind can be the
principle hereof, from whence it may proceed ? Persons
may be relieved under oppression by justice, under want by
bounty; but to comfort and refresh the minds of any, is a
peculiar act of sincere love and compassion : so, therefore,
must this work of the Holy Ghost be esteemed to be. I do
not intend only that his love is eminent and discernible in it,
but that it proceeds solely from love. And without a faith
hereof, w° cannot have the benefit of this divine dispensa-
tion, nor will any comforts that we receive be firm or stable.
But when this is once graciously fixed in our minds, that
there is not one drop of comfort or spiritual refreshment
administered by the Holy Ghost, but that it proceeds from
his infinite love ; then are they disposed into that frame

AS A COMFORTER. 179

which is needful to comply with him in his operations. And,
in particular, all the acts wherein the discharge of this office
doth consist, are all of them acts of the highest love, of that
which is infinite, as we shall see in the consideration of them.
2. The manner of the performance of this work is so ex-
pressed, as to evince and expressly demonstrate that it is a
work of love. So is it declared where he is promised unto
the church for this work; Isa. Ixvi. 13. 'As one whom his
mother comforteth, so will I comfort you, and ye shall be
comforted in Jerusalem.' He whom his mother comforteth
is supposed to be in some kind of distress : nor, indeed, is
there any, of any kind, that may befal a child, whose mother
is kind and tender, but she will be ready to administer unto
him all the consolation that she is able. And how, or in
what manner, will such a mother discharge this duty, it is
better conceived than it can be expressed. We are not in
things natural able to take in a conception of greater love,
care, and tenderness, than is in a tender mother, who com-
forts her children in distress. And hereby doth the prophet
graphically represent unto our minds the manner whereby
the Holy Ghost dischargeth this office towards us. Neither
can a child contract greater guilt, or manifest a more depraved
habit of mind, than to be regardless of the affections of a
mother endeavouring its consolation. Such children may,
indeed, sometimes, through the bitterness of their spirits,
by their pains and distempers, be surprised into frowardness,
and a present regardlessness of the mother's kindness and
compassion, which they know full well how to bear withal.
But if they continue to have no sense of it, if it make no im-
pression upon them, they are of a profligate constitution.
And so it may be sometimes with believers ; they may by
surprisals into spiritual frowardness, by weakness, by unac-
countable despondencies, be regardless of divine influences
of consolation. But all these things the greatComforter will
bear with and overcome. See Isa. Ivii. 15 — 20. ' For thus
saith the high and lofty One that inhabiteth eternity, whose
name is Holy, I dwell in the high and holy place; with him
also that is of a contrite and humble spirit, to revive the spi-
rit of the humble, and to revive the heart of the contrite ones.
For I will not contend for ever, neither will I be always
wroth : for the spirit should fail before me, and the souls

N 2

ISO THE AVORK OF TJIE llOl.V SPIRIT

which 1 have made. For tlie iniquity of his covetousness
was 1 wroth, and smote him: I hid me, and was wroth, and
he went on frowardly in the way of his heart. I have seen his
ways, and will heal him ; I will lead him also, and restore
comforts unto him, and to his mourners. I create the fruit
of the lips ; Peace, peace, to him that is far off, and to him
that is near, saith the Lord; and I will heal him.' Where
persons are under sorrows and disconsolations upon the ac-
count of pains and sickness, or the like, in a design of com-
fort towards them, it will yet be needful sometimes to make
use of means and remedies that may be painful and vexa-
tious. And these may be apt to irritate and provoke poor,
wayward patients. Yet is not a mother discouraged hereby,
but proceeds on in her way, until the cure be effected, and
consolation administered. So doth God by his Spirit deal
with his church. His design is ' to revive the spirit of the
humble, and to revive the heart of the contrite ones ;' ver. 15.
And he gives this reason of it, namely, that if he should not
act in infinite love and condescension towards them, but
deal with them after their deservings, they would utterly be
consumed ; the spirit would fail before him, and the souls
which he had made; ver. 16. However, in the pursuit of this
work, he must use some sharp remedies that were needful
for the curing of their distempers, and their spiritual reco-
very. Because of their iniquity, the iniquity of their covet-
ousness, which was the principal disease they laboured
under, he was wroth and smote them, and hid his face from
them, because his so doing was necessary to their cure ;
ver. 17. And how do they behave themselves under this
dealing of God with them? They grow peevish and froward
under his hand, choosing rather to continue in their disease,
than to be thus healed by him ; ' they went on frowardly in
the way of their hearts ;' ver. 17. How, therefore, doth this
Holy Comforter now deal with them? Doth he give them up
unto their frowardness ? Doth he leave and forsake them
under their distemper? No, a tender mother will not so deal
with her children. He manageth his work with that infinite
love, tenderness, and compassion, as that he will overcome
all their frowardness, and cease not until he hath effectually
administered consolation unto them; ver. 18. ' I have seen,'
saith he, all these ' his ways,' all his frowardness and mis-

AS A COMFORTER. 181

carriages, and yet, saith he, ' I will heal him;' I will not lor
all this be diverted from my work and the pursuit of my de-
sign ; before I have done, I will lead him into a right frame,
'and restore comforts unto him.' And that there may be no
failure herein, I will do it by a creating act of power; ver. 19.
'I create the fruit of the lips; Peace, peace.' This is the
method of the Holy Ghost in administering consolation unto
the church, openly evidencing that love and compassion from
whence it doth proceed. And without this method should
no one soul be ever spiritually refreshed under its dejections.
For we are apt to behave ourselves frowardly, more or less,
under the work of the Holy Ghost towards us. Infinite love
and compassion alone, working by patience and long-suffer-
ing, can carry it on unto perfection. But if we are not only
froward under particular occasions, temptations, and surpri-
sals, clouding our present view of the Holy Spirit in his
work, but are also habitually careless and negligent about
it, and do never labour to come under satisfaction in it, but
always indulge unto the peevishness and frowardness of un-
belief, it argues a most depraved unthankful frame of heart,
wherein the soul of God cannot be well pleased.

3. It is an evidence that his work proceedeth from, and
is wholly managed in, love, in that we are cautioned not to
grieve him ; Eph. iv. 30. And a double evidence of the great-
ness of his love herein is tendered unto us in that caution.
(1.) In that those alone are subject to be grieved by us, who
act in love towards us. If we comply not with the will and
rule of others, they may be provoked, vexed, instigated unto
wrath against us. But those alone who love us, are grieved
at our miscarriages. A severe schoolmaster may be more
provoked with the fault of his scholar, than the father is ;
but the father is grieved with it, when the other is not.
Whereas, therefore, the Holy Spirit is not subject or liable
unto the affection of grief, as it is a passion in us, we are
cautioned not to grieve him, namely, to teach us with what
love and compassion, with what tenderness and holy delight,
he performs his work in us and towards us. (2.) It is so in
that he hath undertaken the work of comforting them who
are so apt and prone to grieve him, as for the most part we
are. The great work of the Lord Christ was to die lor us.
But that which puts an eminence on his love, is, that he

182 THE WORK OF THE HOLY SPIRIT

died for us whilst we^were yet his enemies, sinners, and un-
godly ; Rom. V. 6—8. And as the work of the Holy Ghost
is to comfort us, so a lustre is put upon it by this, that he
comforts those who are very prone to grieve himself. For
although, it may be, we will not through a peculiar affection,
hurt, molest, or grieve them again by whom we are grieved;
yet who is it that will set himself to comfort those that grieve
him, and that when so they do. But even herein the Holy
Ghost commendeth his love unto us, that even whilst we
grieve him, by his consolations he recovers us from those
ways wherewith he is grieved.

This, therefore, is to be fixed as an important principle in
this part of the mystery of God, that the principal founda-
tion of the susception of this office of a Comforter by the
Holy Spirit, is his own peculiar and ineffable love. For both
the efficacy of our consolation and the life of our obedience
do depend hereon. For when we know that every acting of
the Spirit of God towards us, every gracious impression from
him on our understandings, wills, or affections, are all of them
in pursuit of that infinite, peculiar love whence it was that
he took upon him the office of a Comforter, they cannot but
all of them influence our hearts with spiritual refreshments.
And when faith is defective in this matter, that it doth not
exercise itself in the consideration of this love of the Holy
Ghost, we shall never arrive unto solid, abiding, strong con-
solation. And as for those by whom all these things are de-
spised and derided, it is no strait unto me whether I should
renounce the gospel or reject them from an interest in Chris-
tianity, for the approbation of both is inconsistent. Moreover,
it is evident how great a motive hence ariseth unto cheerful,
watchful, universal obedience. For all the actings of sin or
unbelief in us, are, in the first place, re-actions unto those of
the Holy Ghost in us and upon us. By them is he resisted
in his persuasions, quenched in his motions, and himself
grieved. If there be any holy ingenuity in us, it will excite
a vigilant diligence not to be overtaken with such wicked-
nesses against unspeakable love. He will walk both safely
and fruitfully whose soul is kept under a sense of the love
of the Holy Spirit herein.

Thirdly, Infinite power, is also needful unto, and accord-
ingly evident in, the discharge of this office. This we have

AS A COMFORTER. 183

fixed, that the Holy Ghost is and ever was the Comforter of
the church. Whatever, therefore, is spoken thereof, belongs
peculiarly unto him. And it is expressed as proceeding from
and accompanied with infinite power, as also the considera-
tion of persons and things declare it necessary that so it
should be. Thus we have the church's complaint in a deep
disconsolation : ' My way is hid from the Lord, and my j udg-
ment is passed over from my God;' Isa. xl. 27. It is not
so much her affliction and miseries, as an apprehension that
God regarded her not therein, which causeth her dejection.
And when this is added unto any pressing trouble, whether
internal cr external, it doth fully constitute a state of spiri-
tual disconsolation. For when faith can take a prospect of
the love, care, and concernment of God in us and our condi-
tion, however grievous things may be at present unto us, yet
can we not be comfortless. And what is it that in the con-
solation which God intendeth his church, he would have them
to consider in himself as an assured ground of relief and
refreshment? This he declares himself in the following verses :
ver. 28 — 31. * Hast thou not known, hast thou not heard, that
the everlasting God, the Creator of the ends of the earth,
fainteth not, nor is weary,' &c. The church seemetli not at
all to doubt of his power,but of his love, care, and faithfulness
towards her. But it is his infinite power that he chooseth
first to satisfy her in, as that which all his actings towards
her were founded in and resolved into, without a due consi-
deration whereof all that otherwise could be expected would
not yield her relief. And this being fixed on their minds,
he next proposeth unto them his infinite understanding and
wisdom ; ' there is no searching of his understanding.' Con-
ceive aright of his infinite power, and then leave things unto
his sovereign, unsearchable wisdom for the management of
them as to ways, degrees, times, and seasons. An apprehen-
sion of want of love and care in God towards them, was
that which immediately caused their disconsolation; but the
ground of it was in their unbelief of his infinite power and
wisdom. Wherefore, in the work of the Holy Ghost'for the
comforting of the church, his infinite power is peculiarly to
be considered. So the apostle proposeth it unto the weakest
believers for their supportment, and that which should as-
sure them of the victory in their conflict, that ' greater is he

184 THE A\ORK OF THE HOLY SPIRIT

that is in them, than he that is in the world ;' 1 John iv. 4.
That Holy Spirit which is bestowed on them, and dvvelleth
in them, is greater, more able and powerful, than Satan that
attempts their ruin in and by the world, seing he is of power
omnipotent. Thoughts of our disconsolation arise from the
impressions that Satan makes upon our minds and con-
sciences by sin, temptation, and persecution. For we find
not in ourselves such an ability of resistance as from whence
we may have an assurance of a conquest. This, saith the apo-
stle, you are to expect from the pov/er of the Holy Spirit,
which is infinitely above whatever Satan hath, to make oppo-
sition unto you, or to bring any disconsolation on you. This
will cast out all that fear which hath torment accompanying
of it. And however this may be disregarded by them who
are filled with an apprehension of their own self-sufficiency,
as unto all the ends of their living and obedience unto God ;
as likewise, that they have a never-failing spring of rational
considerations about them, able to administer all necessary
relief and comfort at all times: yet those who are really
sensible of their own condition, and that of other believers,
if they understand what it is to be comforted with the con-
solation of God, and how remote they are from those delu-
sions which men embrace under the name of their rational
considerations, will grant that the faith of infinite power is
requisite unto any solid, spiritual comfort. For,

1. Who can declare the dejections, sorrows, fears, de-
spondencies, and discouragements that believers are obnox-
ious unto, in the great variety of their natures, causes, ef-
fects, and occasions? What relief can be suited unto them,
but what is an emanation from infinite power ? Yea, such
is the spiritual frame and constitution of their souls, as that
they will oft-times reject all means of comfort that are not
communicated by an almighty efficacy. Hence God creates
'the fruit of the lips. Peace, peace ;' Isa. Ivii. 20. produceth
peace in the souls of men by a creating act of his power;
and directs us, in the place before mentioned, to look for it
only from the infinite excellency of his nature : none, there-
fore, was meet for this work of being the church's Com-
forter, but the Spirit of God alone. He only by his al-
mighty power can remove all their fears, and support them
under all their dejections, in all that variety wherewith they

AS A COMFORTER. 185

are attempted and exercised. Nothing but omnipotence
itself is suited to obviate those innumerable disconsolations
that we are obnoxious unto. And those whose souls are
pressed in earnest with them, and are driven from all the re-
liefs which not only carnal security and stout-heartedness
in adversity do offer, but also from all those lawful diver-
sions Avhich the world can administer, will understand that
true consolation is an act of the exceeding greatness of the
power of God, and without which it will not be wrought.

2. The means and causes of their disconsolation, direct
unto the same spring of their comfort. Whatever the power
of hell, of sin, and the world, separately or in conjunction
can effect, it is all levelled against the peace and comfort of
believers. Of how great force and efficacy they are in their
attempts to disturb and ruin tliem ; by what various ways
and means they work unto that end, would require great
enlargement of discourse to declare. And yet when we
have used our utmost diligence in an inquiry after them,
we shall come short of a full investigation of them ; yea, it
may be, of what many individual persons find in their own ex-
perience. Wherefore, with respect unto one cause and prin-
ciple of disconsolation, God declares that it is he who com-
forteth his people; Isa. li. 12—15. 'I, even I, am he that
comforteth you : who art thou, that thou shouldest be afraid
of a man that shall die, and of the son of man which shall
be made as grass ; and forgettest the Lord thy Maker, that
hath stretched forth the heavens, and laid the foundations
of the earth ; and hast feared continually every day, be-
cause of the fury of the oppressor, as if he were ready to de-
stroy ? And where is the fury of the oppressor ? iThe cap-
tive exile hasteneth that he may be loosed, and that he
should not die in the pit, nor that his bread should fail.
But I am the Lord thy God, that divided the sea, whose
waves roared: the Lord of hosts is his name.' He sees it
necessary to declare his infinite power, and to express in
sundry instances the effects thereof.

Wherefore, if we take a view of what is the state and con-
dition of the church in itself, and in the world : how weak
is the faith of most believers ! How great their fears ! How
many their discouragements ! As also, with how great temp-
tations, calamities, oppositions, persecutions, they are ex-

186 THE WORK OF THE HOLY SPIRIT

ercised ! How vigorously and sharply these things are se
on upon their spirits, according unto all advantages inward
and outward, that their spiritual adversaries can lay hold
upon ? It will be manifest how necessary it was that their
consolation should be intrusted with him with whom infinite
power doth always dwell. And if our own inward or out-
ward peace seems to abate of the necessity of this conside-
ration, it may not be amiss by the exercise of faith herein,
to lay in provision for the future, seeing we know not what
may befal us in the world. And should we live to see the
church in storms, as who knows but we may, our principal
supportment will be, that our Comforter is of almighty power,
wonderful in counsel, and excellent in operation.

Fourthly, This dispensation of the Spirit is unchange-
able. Unto whomsoever he is given as a Comforter, he abides
with them for ever. This our Saviour expressly declares in
the first promise he made of sending him as a Comforter in
a peculiar manner. John xiv. 16. 'I will pray the Father,
and he shall give you another Comforter, that he may abide
with you for ever.' The moment of this promise lieth in his
unchangeable continuance with the church. There was in-
deed a present occasion rendering necessary this declara-
tion of the unchangeableness of his abode. For in all this
discourse, our Saviour was preparing the hearts of his dis-
ciples for his departure from them, which was now at hand.
And whereas he lays the whole of the relief which in that
case he would afford unto them, upon his sending of the
Holy Ghost, he takes care not only to prevent an objection
which might arise in their minds about this dispensation of
the Spirit, but also in so doing to secure the faith and con-
solation of the church in all ages. For as he himself, who
had been their immediate, visible comforter during the whole
time of his ministry among them, was now departing from
them, and that so, as that the heavens were to receive him
until the time of the restitution of all things, they might be
apt to fear that this Comforter who was now promised unto
theiu might continue also only for a season, whereby they
should be reduced unto a new loss and sorrow. To assure
their minds herein, our Lord Jesus Christ lets them know
that this other Comforter should not only always continue
with thein unto the ends of their lives, work, and ministry.

AS A COMFORTER. 187

but abide with the church absolutely unto the consumma-
tion of all things. He is now given in an eternal and un-
changeable covenant; Isa. lix. 21. and he can no more de-
part from the church, than the everlasting, sure covenant of
God can be abolished.

But it may be objected, by such as really inquire into
the promises of Christ, and after their accomplishment, for
the establishment of their faith ; whence it i';, that if the
Comforter abide always with the church, that so great a
number of believers do in all ages spend, it may be, the
greatest part of their lives in troubles and disconsolation,
having no experience of the presence of the Holy Ghost
with them as a Comforter. But this objection is not of force
to weaken our faith as unto the accomplishment of this pro-
mise. For,

1. There is in the promise itself, a supposition of trou-
bles and disconsolations thereon to befal the church in all
ages. For with respect unto them it is that the Comforter
is promised to be sent. And they do but dream who fancy
such a state of the church in this world, as wherein it should
be accompanied with such an assurance of all inward and
outward satisfaction, as scarce to stand in need of this office
or work of the Holy Ghost. Yea, the promise of his abid-
ing with us for ever as a Comforter, is an infallible predic-
tion that believers in all ages shall meet with troubles, sor-
rows, and disconsolation.

2. The accomplishment of Christ's promises dotli not
depend as to its truth upon our experience, at least not on
what men sensibly feel in themselves under their distresses,
much less on what they express with some mixture of unbe-
lief. So we observed before from that place of the prophet
concerning the church; Isa. xli. 27. that her 'way was hid-
den from the Lord, and her judgment passed over from her
God.' As she complained also, * The Lord hath forsaken
me, and ray Lord hath forgotten me;' chap. xlix. 14. But
yet in both places God convinceth her of her mistake, and
that indeed her complaint was but a fruit of unbelief. And
so it is usual in great distresses, when persons are so swal-
lowed up with sorrow, or overwhelmed with anguish, that
they are not sensible of the work of the Holy Ghost in their
consolation.

188 THE WORK OF THE HOLY SPIRIT

3. He is a Comforter unto all believers at all times, and
on all occasions wherein they really stand in need of spi-
ritual consolation. But yet if we intend to have expe-
rience of his work herein, to have the advantage of it, or
benefit by it, there are sundry things required of ourselves
in a way of duty. If we are negligent herein, it is no won-
der if we are at a loss for those comforts which he is willing
to administer. Unless we understand aright the nature of
spiritual consolations, and value them both as sufficient and
satisfactory, we are not like to enjoy them, at least not to
be made sensible of them. Many under their troubles sup-
pose there is no comfort but in their removal: and know not
of any relief in their.sorrow, but in the taking away of their
cause. At best they value any outw^ard relief before internal
supports and refreshments. Such persons can never receive
the consolation of the Holy Spirit unto any refreshing ex-
perience. To look for all our comforts from him, to value
those things wherein his consolations do consist, above all
earthly enjoyments, to wait upon him in the use of all means
for the receiving of his influences of love and grace, to be
fervent in prayer for his presence with us, and the manifes-
tation of his grace, are required in all those towards whom
he dischargeth this office. And whilst we are found in these
ways of holy obedience and dependence, we shall find him a
Comforter, and that for ever.

These things are observable in the office of the Holy
Ghost, in general, as he is the Comforter of the church, and
the manner of his discharge thereof. What is farther con-
siderable unto the guidance of our faith, and the participa-
tion of consolation with respect hereunto, will be evident in
the declaration of the particulars that belong thereunto.

AS A COMFORTEn. 189

CHAP. III.

Unto whom the Holy Spirit is promised and given as a Comforter ; or
the object of his acting in this office.

We have considered the promise of Christ to send the Holy
Spirit to be the Comforter of the church, and unto that end
to abide with them for ever. The nature also of that office
and work in general, which hei'eon he undertakes and dis-
chargeth, with the properties of them, have been declared.
Our next inquiry is, unto whom this promise is made, and
towards whom it is infallibly fulfilled. How, and unto what
ends, in what order, as unto his effects and operations, the
Holy Spirit is promised unto any persons and received by
them, hath been already declared in our former Discourses,
book 4. chap. 3. We shall, therefore, here only declare in
particular, who he is promised unto and received by, as a
Comforter. And this is to all, and only unto, believers ;
those who are actually so. All his operations required unto
the making of them so to be, are antecedent hereunto. For
the promise of him unto this end, wherever it is recorded, is
made directly unto them, and unto them it is confined. Im-
mediately it was given unto the apostles ; but it was not
given unto them as apostles, but as believers and disciples
of Christ, with a particular respect unto the difficuUies and
causes of disconsolation which they were under, or should
meet withal, upon the account of their being so. See the
promises unto this purpose expressly, John xiv. 16, 17. Q6.
XV. 26. xvi. 7, 8. And it is declared withal that the world,
which in that place is opposed unto them that do believe,
cannot receive him; chap. xiv. 17. Other effectual opera-
tions he hath upon the world, for their conviction, and the
-conversion of many of them. But as a Spirit of consolation
he is neither promised unto them, nor can they receive him,
until other gracious acts of his have passed on their souls.
Besides, we shall see that all his actings and effects as a
Comforter, are confined unto them that believe, and do all
suppose saving faith, as antecedent unto them.

And this is the great fundamental privilege of true be-
lievers, whereby, through the grace of our Lord Jesus Christ,

190 THE WORK OF THE HOLY SPIRIT

they are exalted above all other persons in this world. And
this will the more evidently appear, when we shall consider
those especial Operations, acts, and effects whereby consola-
tion is administered unto them. That the life of man is the
subject of innumerable troubles is made evident and uncon-
trollable by catholic experience. That 'man is born to
trouble as the sparks fly upward,' has been the constant ac-
knowledgment of all that have been wise in all ages. And
those who have designed to drown the sense of them in se-
curity and sensuality of life, have been ever looked on as
greatly exorbitant from the principles of nature and dictates
of reason, voluntarily degenerating into the condition of
creatures brutish and irrational. Others who will not forego
the privilege of their being, have always made it a principal
inquiry, how or whence they might take and receive relief
and comfort for their supportment against their unavoidable
troubles, sorrows, and disconsolation. Yea, it is natural
and necessary unto all men so to do. All men cannot but
seek after rest and peace, not only out of choice, but instinct
of nature, trouble and sorrow being diametrically contrary
unto it in its being, and tending unto its dissolution. Where-
fore, they all naturally seek for consolation. Hence the
best and most useful part of the old philosophy consisted in
the prescription of the ways and means of comforting and
supporting the minds of men against things noxious and
grievous to nature, with the sorrows which ensue thereon.
And the topics they had found out unto this purpose, were
not to be despised, where men are destitute of spiritual light
and supernatural revelation. Neither did the wisdom or rea-
son of man ever arise unto any thing more useful in this
world, than to discover any rational considerations that
might allay the sorrows, or relieve the minds, of them that
are disconsolate. For things that are really grievous unto
the generality of mankind, do outweigh all the real satisfac-
tion which this life and world can afix)rd. And to place
either satisfaction or relief in the pursuit of sensual lusts, is
brutish. But yet what did all the spring and well-heads of
rational and philosophical consolation rise unto ? what re-
freshment did their streams afford ? The utmost they attain-
ed unto, was but to confirm and make obstinate the minds
of rtfen, in a fancy, an opinion, or persuasion, contrary unto

AS A COMFORTER. 191

what they felt and had experience of. For what they con-
tended for, was but this, that the consideration of the com-
mon lot of mankind, the unavoidableness of grieving acci-
dents, the shortness of human life, the true exercise of j^son
upon more noble objects, with others of the like Uaiire,
should satisfy men that the things which they endured were
not evil or grievous. But what doth all this amount unto
in comparison of this privilege of believers, of this provision
made for them in all their disconsolations, by him in whom
they do believe. This is a relief that never entered into the
heart of man to think of or conceive. Nor can it be under-
stood by any but those by whom it is enjoyed. For the
world, as our Saviour testifies, neither knovveth this Spirit
nor can receive him. And, therefore, what is spoken of him
and this work of his, is looked on as a fancy or the shadow
of a dream. And, although, the Sun of righteousness be
risen in this matter, and shine on all that dwell in the land
of Goshen, yet those that abide still in Egypt make use only
of their lanterns. But those who are really partakers of
this privilege, do know in some measure, what they do en-
joy, although they are not able to comprehend it in its ex-
cellency, nor value it in a due manner : for how can the heart
of man, or our poor, weak understandings, fully conceive this
glorious mystery of sending the Holy Ghost to be our Com-
forter; only they receive it by faith, and have experience of
it in its effects. There is, in my judgment, an unspeakable
privilege of those who are believers antecedent unto their
believing as they are elect; namely, that Christ died in their
stead alone. But this is like the wells which Isaac's servant
digged, that the Philistines strove about, as those which be-
longed unto them, which though fresh useful springs in
themselves, caused them to be called Esek and Sitna.
Mighty strivings there are to break down the inclosure of
this privilege, and lay it common unto all the world, that is
indeed waste and useless. For it is contended, that the
Lord Christ died equally for all and every one of mankind,
for believers and unbelievers, for those that are saved and
those that are damned. And to this purpose many pretences
are pleaded to shew how the most of them for whom Christ
died, have no real benefit by his death, nor is any thing re-

192 THE WORK OF THE HOLY SPIRIT

quired in them to evidence that they have an interest there-
in. But this privilege we now treat of, is like the well Re-
hoboth, Isaac kept it unto himself, and the Philistines strove
not about it. None contend that the Spirit is a Comforter
unto any but believers : therefore, is it by the world despised
and reproached, because they have no interest in it, nor
have the lest pretence to strive about it. Did believers,
therefore, duly consider how they are advanced hereby
through the love and care of Jesus Christ into an inexpres-
sible dignity above the residue of mankind, they would more
rejoice in it than in all that this world can supply them
withal. But we must proceed.

It appears from what hath been discoursed, that this is
not the first saving work of the Holy Spirit on the souls of
men. Regeneration and habitual sanctification do always
precede it. He comforteth none but those whom he hath be-
fore sanctified. Nor are any other but such capable of his
consolations. There is nothing in them that can discern his
acting, or value what he doth of this kind. And this is the
true reason why the whole work of the Holy Spirit as a Com-
forter, wherein consists the accomplishment of the most glo-
rious promise that ever Christ made to his church, and the
greatest evidence of his continued care thereof, is so neg-
lected, yea, despised amongst the generality of professed
Christians. A great evidence of the apostatized state of Chris-
tianity. They can have no concern in any work of his but
in its proper order. If men be not first sanctified by him,
they can never be comforted by him. And they will them-
selves prefer in their troubles any natural reliefs, before the
best and highest of his consolations. For, however they may
be proposed unto them, however they may be instructed in the
nature, ways, and means, of them, yet they belong not unto
them ; and why should they value that which is not theirs ?
The world cannot receive him. He worketh on the world
for conviction, John xvi. 8. and on the elect for conversion ;
John iii. 8. But none can receive him as a Comforter, but
believers. Therefore, is this whole work of the Holy Spirit
little taken notice of by the most, and despised by many.
Yet is it never the less glorious in itself, being fully de-
clared in the Scripture, nor the less useful to the church,

AS A COMFORTER. 193

being testified unto by the experience of them that truly
believe.

That which remaineth for the full declaration of this of-
fice and work of the Holy Ghost, is the consideration of
those acts of his which belong properly thereunto, and of
those privileges whereof believers are made partakers thereby.
And whereas many blessed mysteries of evangelical truth
are contained herein, they would require much time and di-
ligence in their explanation. But as to the most of them,
according unto the measure of light and experience which I
have attained, I have prevented myself the handling of them
in this place. For I have spoken already unto most of them
in two other discourses, the one concerning the perseverance
of true believers, and the other of our communion with God,
and of the Holy Spirit in particular. As, therefore, I shall
be sparing in the repetition of what is already in them pro-
posed unto public view, so it is not much that I shall add
thereunto. Yet what is necessary unto our present design,
must not be wholly omitted, especially seeing I find that
farther light and evidence may be added unto our former
endeavours in this kind.

VOL. IV.

194 THE WORK OF THE HOLY SPIRIT

CHAP. IV.

Inhabitation of the Spirit, the first thing promised.

The first thing whicli the Comforter is promised for unto
believers, is, that he should dwell in them, which is their
great fundamental privilege, and whereon all other do de-
pend. This, therefore, must in the first place be inquired
into.

The inhabitation of the Spirit in believers, is among
those things which we ought, as to the nature or being of it,
firmly to believe ; but as to the manner of it cannot fully
conceive. Nor can this be the least impeachment of its
truth unto any who assent unto the gospel, wherein we have
sundry things proposed as objects of our faith, which our
reason cannot comprehend. We shall, therefore, assert no
more in this matter, but what the Scripture directly and ex-
pressly goeth before us in. And where we have the express
letter of the Scripture for our warrant, we are eternally safe,
whilst we aSix no sense thereunto that is absolutely repug-
nant unto reason, or contrary unto more plain testimonies
in other places. Wherefore to make plain what we intend
herein, the ensuing observations must be premised.

First, This personal inhabitation of the Holy Spirit in
believers, is distinct and different from his essential omni-
presence, whereby he is in all things. Omnipresence is es-
sential ; inhabitation is personal. Omnipresence is a ne-
cessary property of his nature, and so not of him as a dis-
tinct person in the trinity, but as God essentially, one and
the same in being and substance with the Father and the
Son. To be every where, to fill all things, to be present with
them, or indistant from them» always equally existing in the
power of an infinite being, is an inseparable property of the
divine nature as such. But this inhabitation is personal, or
what belongs unto him distinctly as the Holy Ghost. Be-
sides it is voluntary, and that which might not have been,
whence it is the subject of a free promise of God, and wholly
depends on a free act of the will of the Holy Spirit himself.

Secondly, It is not a presence by virtue of a metonymical

AS A COMFORTER. 195

denomination, or an expression of the cause for the effect,
that is intended. The meaning of this promise, 'Tlie Spirit
shall dwell in you,' is not, he shall work graciously in you ;
for this he can without any especial presence. Beino- es-
sentially every where, he can work where and how hepleaseth,
without any especial presence. But it is the Spirit himself
that is promised, and his presence in an especial manner,
and an especial manner of that presence ; ' he shall be in you,
and dwell in you,' as we shall see. The only inquiry in this
matter is, whether the Holy Spirit himself be promised unto
believers, or only his grace, which we shall immediately in-
quire into.

Thirdly, The dwelling of the person of the Holy Spirit
in the persons of believers, of w hat nature soever it be, doth
not effect a personal union between them. That whicli we
call a personal union, is the union of divers natures in the
same person, and there can be but one person by virtue of
this union. Such is the hypostatical union in the person of
the Son of God. It was our nature he assumed, and not the
person of any. And it was impossible he should so assume
any more but in one individual instance : for if he could
have assumed another individual being of our nature, then
it must differ personally from that which he did assume.
For there is nothing that differs one man from another, but
a distinct personal subsistence of each. And it implies the
highest contradiction, that the Son of God could be hypos-
tatically united unto more than one : for if they are more
than one, they must be more persons than one : and many
persons cannot be hypostatically united, for that is to be one
person and no more. There may be a manifold union, mys-
tical and moral, of divers, of many persons, but a personal
union there cannot be of any thing but of distinct natures.
And as the Son of God could not assume many persons, so
supposing that human nature which he did unite to himself
to have been a person, that is, to have had a distinct sub-
sistence of its own antecedent unto its union, and there
could have been no personal union between it and the Son
of God. For the Son of God was a distinct person ; and if
the human nature had been so too, there would have been
two persons still, and so no personal union. Nor can it be
said, that although the human nature of Christ was a person

o 2

196 THE AVORK OF THE HOLY SPIRIT

in itself, yet it ceased so to be upon its union with the di-
vine ; and so two persons were conjoined and compounded
into one. For if ever human nature have in any instance a-
personal subsistence of its own, it cannot be separated from
it without the destruction and annihilation of the individual.
For to suppose otherwise, is to make it to continue what it
was, and not what it was; for it is what it is, distinct from
all other individuals, by virtue of its personality. Where-
fore, upon this inhabitation of the Spirit, wherein soever it
doth consist, there is no personal union ensuing between him
and believers, nor is it possible that any such thing should
be. For he and they are distinct persons, and must eter-
nally abide so whilst their natures are distinct. It is only
the assumption of our nature into union with the Son of God,
antecedent unto any individual, personal subsistence of its
own, that can constitute such a union.

Fourthly, The union and relation that ensues on this in-
habitation of the Spirit, is not immediate between him and
believers, but between them and Jesus Christ. For he is
sent to dwell in them by Christ, in his name, as his Spirit,
to supply his room in love and grace towards them, making
use of his things in all his effects and operations unto his
glory. Hence, I say, is the union of believers with Christ
by the Spirit, and not with the Spirit himself. For this
Holy Spirit dwelling in the human nature of Christ, mani-
festing and acting himself in all fulness therein, as hath been
declared, being sent by him to dwell in like manner, and act
in a limited measure in all believers, there is a mystical union
thence arising between them, whereof the Spirit is the bond
and vital principle.

On these considerations, I say, it is the person of the
Holy Ghost that is promised unto believers, and not only the
effects of his grace and power, and his person it is that al-
ways dwelleth in them. And as this, on the one hand, is an
argument of his infinite condescension in complying with
this part of his office and work, to be sent by the Father and
Son to dwell in believers, so it is an evident demonstration
of his eternal deity, that the one and self-same person should
at the same time inhabit so many thousands of distinct per-
sons as are, or were at any time, of believers in the world ;
which is fondness to imagine concerning any one that is not

AS A COMFOUTKU. 197

absolutely infinite. And, therefore, that which some oppose
as unmeet for him, and beneath his glory, namely, this his
inhabitation in the saints of God, is a most illustrious and
incontroUable demonstration of his eternal glory. For none
but he who is absolutely immense in his nature and omni-
presence, can be so present with, and indistant from, all be-
lievers in the world ; and none but he whose person by vir-
tue of his nature is infinite, can personally, equally inhabit
in them all. An infinite nature and person is required here-
unto. And in the consideration of the incomprehensibility
thereof are we to acquiesce as to the manner of his inhabita-
tion, which we cannot conceive.

1. There are very many promises in the Old Testament,
that God would thus give the Holy Spirit in and by virtue
of the New covenant; as Ezek. xxxvi. 27. Isa. lix. 21. Prov.
i. 23. And in every place God calls this promised Spirit, and
as promised,' his Spirit,"my Spirit ;' which precisely denotes
the person of the Spirit himself. It is generally apprehended,
I confess, that in these promises the Holy Spirit is intended
only as unto his gracious effects and operations, but not as
to any personal inhabitatioti. And I should not much contend
upon these promises only, although in some of them iiis per-
son as promised be expressly distinguished from all his gra-
cious effects : but the exposition which is given of them in
their accomplishment under the New Testament, will not
allow us so to judge of them. For,

2. We are directed to praj/ for the IJoli/ Spirit, and as-
sured that God will give him unto them that ask of him in a
due ?7iaiiner ; Luke xi. 13. If these words must be expounded
metonymically and not properly, it must be because either,
(1.) They agree not in the letter with other testimonies of
Scripture. Or, (2.) Contain some sense absurd and unrea-
sonable. Or, (3.) That which is contrary unto the expe-
rience of them that believe. The first cannot be said, for
other testimonies innumerable concur with it. Nor the se-
cond, as we shall shew. And for the third, it is that whose
contrary we prove. What is it that believers intend in that
request? I suppose, I may say, that there is no one petition
wherein they are more intense and earnest, nor which they
more frequently insist upon. As David 'prayed, that God
♦would not take his Holy Spirit from hnn ;' Psal. li. So do

198 THE WORK OF THE HOLY SPIRIT

they, that God would bestow him on them. For this they do>
and ought to do, even after they have received him. His
continuance with them, his evidencing and manifestation of
himself in and to them, are the design of their continual
supplications for him. Is it merely external operations of
the Spirit in grace that they desire hei'ein ? Do they not al-
ways pray for his ineffable presence and inhabitation ? Will
any thoughts of grace or mercy relieve or satisfy themx, if
once they apprehend that the Holy Spirit is not in them, or
doth not dwell with them? Although they are not able to
form any conceptions in their minds of the manner of his
presence and residence in them, yet is it that which they
pray for, and without the apprehension whereof by faith, they
can have neither peace nor consolation. The promise here-
of being confined unto believers, those that are truly and
really so, as we shewed before, it is their experience where-
by its accomplishment is to be judged; and not the pre-
sumption of such, by whom both the Spirit himself, and his
whole work, is despised.

3. And this inhabitation is that which principally our
Lord Jesus Christ directeth his disciples to expect in the
promise of him. ' He dwelleth with you, and shall be in
you ;' John xiv. 17. He doth so who is the 'Comforter, the
Spirit of truth ;' or, as it is emphatically expressed, chap.
xvi. 13. ' He is the Spirit of truth.' He is promised unto,
and he inhabits them that do believe. So it is expressly af-
firmed towards all that are partakers of this promise. Rom. viii.
9. ' Ye are not in the flesh, but in the Spirit, if so be that the
Spirit of God dwell in you.' Ver. 11. ' The Spirit of him that
raised up Jesus from the dead dwelleth in you.' ' The Holy
Spirit dwelleth in us;' 1 Tim. iii. 14. ' He that is in us, is
greater than he that is in the world ;' 1 John iv. 4. And many
other express testimonies there are unto the same purpose.
And whereas the subject of these promises and propositions
is the Holy Ghost himself, the person of the Holy Ghost, and
that so expressed as not to leave any pretence for any thing
else, and not his person to be intended : and whereas, nothing
is ascribed unto him that is unreasonable, inconvenient unto
him in the discharge of his office, or inconsistent with any
of his divine perfe6tions, but rather what is every way suit-
able unto his work, and evidently demonstrative of his di-

AS A COMFORTEK. 199

vine nature and subsistence : it is both irrational and un-
suitable unto the economy of divine grace to wrest these
expressions unto a lower, meaner, figurative signification ;
and I am persuaded, that it is contrary to the faith of the
catholic church of true believers so to do. For, however
some of them may not have exercised their minds about the
manner of the abode of the Holy Spirit with the church, and
some of them, when they hear of his personal indwelling,
wherein they have not been duly instructed, do fear it may
be that indeed that cannot be, which they cannot compre-
hend, and that some evil consequences may ensue upon the
admittance of it, although they cannot say what they are :
yet it is with them all even an article of faith, that the ' Holy
Ghost dwelleth in the church,' that is, them that truly be-
lieve ; and herein have they an apprehension of such a per-
sonal presence of his as they cannot conceive. This,
therefore, being so expressly, so frequently affirmed in the
Scripture, and the comfort of the church which depends
thereon being singular and eminent, it is unto me an impor-
tant article of evangelical truth.

4. Although all the principal actings of the Holy Spirit
in us, and towards us as a Comforter, do depend on this
head, or flow from this spring of his inhabitation, yet in the
confirmation of its truth, I shall here name one or two, by
which itself is evidenced, and its benefits unto the church
declared.

(1.) This is the spring of his gracious operations in us.
So our Saviour himself declares it. ' The water that I shall
give unto him, shall be in him a well of water springing up
into everlasting life;' John iv. 14. The water here promised
is the Holy Spirit, called the ' gift of God ;' ver. lU. This is
evident from that parallel place, John vii. 38, 39, where this
living water is plainly declared to be the Holy Ghost. And
this water which is given unto any, is to be /// him, and there
to abide, which is but a metaphorical expression of the in-
habitation of the Spirit. For it is to be in him as a well, as a
living fountain, which cannot be spoke of any gracious habit
whatever. No quality in our minds can be a spring (f living
water. Besides, all gracious habits are efiects of the opera-
tion of the Holy Spirit, and therefore they are not the well
itself, but belong unto the springing of it up in living waters.

200 THE WORK OF THE HOLY SPIRIT

So is the Spirit in his indwelling distinguished from all his
evangelical operations of grace, as the well is distinct from the
streams that flow from it. And as it is natural and easy for
a spring of living waters to bubble up, and put forth refresh-
ing streams ; so it belongs unto the consolation of believers,
to know how easy it is unto the Holy Spirit, how ready he is
on the account of his gracious inhabitation, to carry on and
perfect the work of grace, holiness, and sanctification in
them. And what instruction they may take for their own
deportment towards him, may be afterward spoken unto.
So in many other places is his presence with us (which we
have proved to be by the way of gracious inhabitation) pro-
posed as the cause and spring of all his gracious operations,
and so distinct from them. So the Holy Ghost that is given
us * sheds abroad the love of God in our hearts;' Rom. v. 5.
The Spirit of God that dwelleth in us, shall * quicken our
mortal bodies;' Rom. viii. 12. * He beareth witness with
our spirits that we are the sons of God;' Rom. viii. 16.
Which places have been elsewhere explained and vindicated.
(2.) This is the hidden spring and cause of that inexpressi-
ble distance and difference that is between believers and the
rest of the world. Our apostle tells us, that ' the life of be-
lievers is hid with Christ in God;' Col. iii. 3. A blessed
life they have whilst they are here, dead to the world, and
as dead in the world. A life that will issue in eternal glory:
but no such thing appears, no lustre of it is cast abroad into
the eyes of men : true, saith the apostle, for it is ' hid with
Christ in God.' It is so both in its causes, nature, opera-
tions, and means, of preservation. But by this hidden life
it is that they are differenced from the perishing world. And
it will not be denied, as I suppose, that this difference is real
and great ; for those who believe, do enjoy the especial love
and favour of God ; whereas those who do not, are under the
curse, and the ' wrath of God abideth on them.' They are
alive unto God, but these are dead in trespasses and sins.
And if men will not believe that there is so inexpressible a
difterence between them in this world, they will be forced to
confess it at the last day, when the decretory sentences of
' Come ye blessed,' and * Go ye cursed,' shall be openly de-
nounced. But, for the most part, there is no visible cause in
the eyes of the world of this inexpressible and eternal differ-

AS A COMFORTER. 201

ence between these two sorts of persons. For, besides that
for the most part the world doth judge amiss of all that be-
lievers are and do, and do rather, through an inbred enmity,
working by wicked and foolish surmises, suppose them to be
the worst, rather than absolutely the best of men ; there is
not for the most part such a visible, manifest difference in
outward actions and duties, on which alone a judgment may
be passed in man's day, as to be a just foundation of believ-
ing so unspeakable difference between their persons as is
spoken of. There is a difference in their works, which in-
deed ought to be far greater than it is; and so a greater tes-
timony given to the righteousness of God ; 1 John iii. 12.
There is yet a greater difference in internal, habitual grace,
whereby the minds of believers are transformed initially into
the image of God; Tit. i. 15. But these things will not bear
the weight of this inconceivable distance. Principally, there-
fore, it depends hereon, namely, the inhabitation of the Spi-
rit in them that believe. The great difference between the
two houses that Solomon built was, that God dwelt in the
one, and he himself in the other. Though any two houses
as unto their outward fabric make the same appearance, yet
if the king dwell in the one, and a robber in the other, the
one may be a palace, and the other a den. It is this inhabita-
tion of the Spirit whereon all the privileges of believers do
immediately depend, and all the advantages which they have
above the men of the world. And the difference which is
made hereby, or ensueth hereon, is so inconceivably great,
as a sufficient reason may thence be given of all the excel-
lent things which are spoken of them who are partakers of it.

202

THE WORK OF THE HOLY SPIRIT

CHAP. V.

Particular actings of the Holy Spirit as a Comforter,
How he is an unction.

The especial actings of the Holy Spirit towards believers
as their Comforter, with the privileges and advantages which
by them they are made partakers of, have been severally
spoken unto by many ; and I have also in other discourses
had occasion to treat concerning some of them. I shall,
therefore, be the more brief in the present discourses of them,
and, waving things commonly known and received, shall en-
deavour to state right conceptions of them, and to add far-
ther light unto what hath been already received.

The first of this sort which we shall mention, because, as
I think, the first in order of nature, is the unction, or anoint-
ing which believers have by him. So are they said to be
anointed ; 2 Cor. i. 21. and 1 John ii. 20. Ye have ro xpiafia,
an ' unction,' an unguent,' from the Holy One ;' ver. 27. • The
anointing which you have received abideth in you. And
the same anointing teacheth you of all things.' What this
Xptffjua is which we do receive, and wherein this anointing-
doth consist, we must, in the first place, inquire. For a dis-
tinct comprehension and knowledge of that which is so great
a privilege, and of so much use unto us, is our duty and ad-
vantage. It is so the more, because by the most these things
are neglected. That is an empty sound unto them, which
hath in itself the fulness of the blessing of the gospel of
Christ. Some things there are which pretend unto this
unction, or which some would have it to consist in, that we
must remove out of our way to render the truth more evident.

Some think that by this unction, the doctrine of the gos-
pel, or the truth itself, is intended. This Episcopius pleads
for, in his exposition of the place. That doctrine of the gos-
pel which they had received, was that which would preserve
them from the seducers, which in that place of the apostle,
1 John. ii. 20, believers are warned to beware of. But nei-
ther the context nor the text will admit of this interpreta-
tion. For, 1. The thing itself in question was, the doctrine
of the gospel. This the seducers pretended to be on their

AS A COMFORTER. 203

side, which the apostle denies. Now, although the doctrine
itself was that whereby this difference was to be determined;
yet is not the doctrine itself, but the advantage they had
for the right understanding of it, that which is proposed for
their relief and comfort .2. This unction is said to abide in
them who have received it; whereas we are said to abide in
the doctrine or the truth, and not that in us properly. 3.
This unction is said to teach us all things ; but the doctrine
of the truth is that which we are taught, and there must be
a difference between that which teacheth, and tliat which is
taught thereby. 4. Whereas, in all other places of the Scrip-
ture, either the Holy Ghost himself, or some especial opera-
tion of his, is hereby intended, there is no reason nor pretence
of any to be taken from the words or context, why another
signification should be here imposed on that expression. 5.
For the reason which he adds, that there is no mention, in
any other place of Scripture, of any peculiar internal act or
work towards any persons, in their teaching or reception of
the truth, it is so extremely remote from the truth, and is so
directly opposite unto express testimonies almost innume-
rable, that I wonder how any man could be so forgetful as to
affirm it. Let the reader satisfy himself in what hath been
discoursed on the head of spiritual illumination.

Secondly, The testimony given by the Holy Ghost unto
the truth of the gospel imparted unto them, is the exposition
of this unction in the paraphrase of another. This testimony
was by his miraculous operations, at his first effusion on the
apostles. But neither can this be the mind of the Holy
Ghost herein : for this unction which believers had, is the
same with their being anointed of God ; 2 Cor. i. 21. And
that was a privilege whereof they were all personally made
partakers. So, also, is that which is here mentioned ; namely,
that which was in them, which abode with them, and taught
them. Neither is this a tolerable exposition of these words :
you have an unction from the Holy One, abiding in you,
teaching of you ; that is, you have heard of the miraculous
operations of the Holy Ghost, in the confirmation of the
o-ospel, giving testimony unto the truth.

Thirdly, It is to no purpose to examine the pretences of
some of the Romanists, that respect is had herein to the
chrism or unguent that they use in baptism, confirmation.

204 THE WORK OF THE HOLY SPIRIT

and in their fictitious sacraments of order and extreme unc-
tion. For besides that all their unctions are inventions of
their own, no institution of Christ, nor of any efficacy unto
the ends for which this unction is granted unto believers, the
more sober of their expositors take no notice of them on this
occasion. Those who would know what respect they have
thereunto, may find it in the commentaries of A. Lapide on
this place.

These apprehensions being removed, as no way suiting
the mind of the Holy Ghost, nor expressing the privilege in-
tended, nor the advantage which we have thereby, we shall
follow the conduct of the Scripture in the investigation of
the true nature of it. And to this end we may observe,

1 . That all persons and things that were dedicated or con-
secrated unto God under the Old Testament, were anointed
with material oil : so were the kings of the people of God, so
were priests and prophets : in like manner, the sanctuary,
the altar, and all the holy utensils of divine worship, were
anointed. And it is confessed, that among all the rest of
mosaical institutions, those also concerning unction were
typical and figurative of what was to come.

2. That all these types had their first, proper, and full
signification and accomplishment in the person of Jesus
Christ. And because every person and thing that was made
holy to God was so anointed, he who was to be the most
holy, the only spring and cause of holiness in and unto others,
had his name and denomination from thence. Both Messiah
in the Old Testament, and Christ in the New, are as much as
the Anointed One. For he was not only in his person typi-
fied in the anointed kings, priests, and prophets, but also in
his mediation by the tabernacle, sanctuary, altar, and temple.
Hence his unction is expressed in those words, tinp JlTl^b
D'Wlp, Dan. ix. 24. ' To anoint the holy of holies,' who was
prefigured by all the holy anointed ones before. This be-
came his name as he was the hope of the church under the
Old Testament, the Messiah; and the immediate object of the
faith of the saints under the New, the Christ. Here, there-
fore, in the first place, we must inquire into the nature of this
unction ; that of believers being an emanation from thence,
and to be interpreted by analogy thereunto. For (as it is
usually expressed by way of allusion) it is as the oil, which

AS A COMFORTER. 205

being poured on the head of Aaron, went down to the skirts
of his garments.

3. That the Lord Christ was anointed, and how, is de-
clared, Isa. Ixi. 1. 'The Spirit of the Lord God is upon me,
because the Lord hath anointed me.' His unction consisted
principally in the communication of the Spirit unto him.
For he proves that the Spirit of the Lord was upon him, be-
cause he was anointed. And this gives us a general rule,
that the anointing with material oil under the Old Testa-
ment, did prefigure and represent the effusion of the Spirit
under the New, which now answers all the ends of those ty-
pical institutions. Hence the 2;ospel in opposition unto
them all in the letter, outwardly, visibly, and materially, is
called the 'ministration of the Spirit;' 2 Cor. iii.6. 8. So is
the unction of Christ expressed, Isa. xi. 2. *Tlie Spirit of
the Lord shall rest upon him, the Spirit of wisdom and un-
derstanding, the Spirit of counsel and might, the Spirit of
knowledge and of the fear of the Lord.*

4. Whereas the unction of Christ did consist in the full
communication of the Spirit unto him, not by measure, in all
his graces and gifts, needful unto his human nature or his
work, though it be essentially one entire work, yet was it
carried on by several degrees and distinctions of time. For,
(1.) He was anointed by the Spirit in his incarnation in the
womb ; Luke i. 35. the nature of which work we have at
large before explained. (2.) He was so at his baptism, and
entrance into his public ministry, when he was anointed to
preach the gospel ; as Isa. Ixi. 1. ' And the Holy Ghost de-
scended on him in the shape of a dove; Matt. iii. 17. The
first part of his unction more peculiarly respected a fulness
of the grace, the latter of the gifts, of the Spirit. (3.) He
was peculiarly anointed unto his death and sacrifice, in that
divine act of his, whereby he sanctified himself thereunto;
John xvii. 19. which hath also been before declared. (4.)
He was at his ascension, when he received of the Father the
promise of the Spirit, pouring him forth on his disciples;
Acts ii. 23. And in this latter instance he was anointed with
the oil of gladness, which includes his glorious exaltation
also. For this was absolutely peculiar unto him, whence he
is said to be so anointed above his fellows. For although
in some other parts of this anointing, he hath them wlio par-

206 THE WORK OF THE HOLY SPIRIT

take of them, by and from him in their measure, yet in this
of receiving the Spirit with a power of communicating him
unto others, herein he is singular, nor was ever any other
person sharer with him therein in the least degree. See the
Exposition on Heb. i. 8, 9. Now, although there be an in-
conceivable difference and distance between the unction of
Christ and that of believers, yet is his the only rule of the
interpretation of theirs, as to the kind thereof. And,

5. Believers have their unction immediately from Christ.
So is it in the text ; ' Ye have an unction from the Holy
One.' So is he called. Acts iii. 14. Rev. iii. 7. ' These things
saith he that is holy.' He himself was anointed as the most
holy; Dan. ix. 24. And it is his Spirit which believers do
receive ; Eph. iii. 16. Phil. i. 19. It is said, that he who
anointeth us is God ; 2 Cor. i. 21. And I do take God there
personally for the Father, as the same name is in the verse
foregoing. ' For all the promises of God in him,' that is, in
Christ, ' are yea, and in him amen.' Wherefore, the Father
is the original, supreme cause of our anointing, but the Lord
Christ, the Holy One, is the immediate efficient cause thereof.
This himself expresseth when he affirms, that he will send
the Spirit from the Father. The supreme donation is from
the Father ; the immediate collation from the Son.

6. It is therefore manifest, that the anointing of believers
consisteth in the communication of the Holy Spirit unto
them from and by Jesus Christ. It is not the Spirit that
doth anoint us, but he is the unction wherewith we are
anointed by the Holy One. This the analogy unto the unc-
tion of Christ makes undeniable; for, as he was anointed, so
are they in the same kind of unction, though in a degree in-
ferior unto him. For they have nothing but a measure and
portion from his fulness as he pleaseth ; Eph. iv. 7, Our
unction, therefore, is the communication of the Holy Spirit,
and nothing else. He is that unction which is given unto
us, and abideth with us. But this communication of the
Sp'nt is general, and respects all his operations. It doth not
yet appear wherein the especial nature of it doth consist, and
whence this communication of him is thus expressed, by an
unction. And this can be no otherwise learned but from the
effects ascribed unto him as he is an unction, and the rela-
tion with the resemblance that is therein, unto the unction

AS A COMFORTER. 207

of Christ. It is, therefore, some particular grace and privi-
lege which is intended in this unction ; 2 Cor. i. 21. It is
mentioned only neutrally, without the ascription of any ef-
fects unto it, so that therein we cannot learn its especial na-
ture. But there are two effects elsewhere ascribed unto it.
The first is teaching with a saving, permanent knowledge
of the truth thereby produced in our minds. This is fully
expressed, 1 John ii. 20. 27. * Ye have an unction from the
Holy One, and ye know all things ;' that is, all those things
of the fundamental, essential truths of the gospel, all you
need to know that you may obey God truly, and be saved
infallibly. This you have by this unction. For this anoint-
ing which you have received abideth in you, and teacheth
you all things. And we may observe, that it is spoken of in
an especial manner with respect unto our permanency and
establishment in the truth, against prevalent seducers and
seductions; so it is joined with establishing in that other
place ; 2 Cor. i. 21.

Wherefore, in the first place, this anointing with the
Holy Ghost, is the communication of him unto us with re-
spect unto that gracious work of his in the spiritual, saving
illumination of our minds, teaching us to know the truth,
and to adhere firmly unto it in love and obedience. This is
that which is peculiarly ascribed unto it ; and we have no
way to know the nature of it, but by its effects.

The anointing then of believers with the Spirit consists
in the collation of him upon them, to this end ; that he may
graciously instruct them in the truths of the gospel, by the
saving illumination of their minds, causing their souls firmly
to cleave unto them with joy and delight, and transtbrming
them in the whole inward man into the image and likeness
of it. Hence it is called the ' anointing of our eyes with eye-
salve that we may see ;' Rev. iii. 18. So doth it answer that
unction of the Lord Christ with the Spirit, which madt: him
' quick of understanding in the fear of the Lord ;' Isa. xi. 3.
Let these things, therefore, be fixed in the first place ; namely,
that the to \plafia, the unction which believers receive from
the Holy One, is the Spirit himself; and that his first, pecu-
liar, especial effect as an unction, is his teaching of us the
truths and mysteries of the gospel by saving illumination,
in the manner before described.

208 THE WORK OF THE HOLY SPIRIT

Hereunto also is referred what is said of believers being
made kings and priests ; Rev. i. 5. For there is an allusion
therein unto the anointing of those sorts of persons nnder
the Old Testament. Whatever was typical therein was fully
accomplished in the unction of Christ unto his office,
wherein he was the sovereign King, Priest, and Prophet of
the church. Wherefore, by a participation in his unction,
they are said to be made kings and priests ; or a royal priest-
hood, as it is, 1 Pet. ii. 9. and this participation of his unc-
tion consists in the communication of the same Spirit unto
them wherewith he was anointed. Whereas, therefore, these
titles denote the dignity of believers in their especial rela-
tion unto God, by this unction they are peculiarly dedicated
and consecrated unto him.

It is manifest, therefore, first, that this unction we re-
ceive from the Holy One, is the Holy Spirit, which he hath
promised unto all that believe in him ; and then that we
have these two things by virtue thereof: 1. Spiritual instruc-
tion, by saving illumination in the mind of God, and the
mysteries of the gospel ; 2. An especial dedication unto God,
in the way of a spiritual privilege.

What remains, is to inquire, 1. What benefit or advan-
tage we have by this unction : 2. How this belongs unto our
consolation, seeing the Holy Spirit is thus bestowed on us,
as he is promised to be the Comforter of the church.

1. As unto the first head, it is hereon that our stability in
believing doth depend. For it is pleaded unto this purpose in
a peculiar manner by the apostle 5 1 John ii. 20. 27. It was
the unction from the Holy One, which then kept believers
from being carried from the faith by the craft of seducers.
Hereby he makes men, according unto their measure, of
quick understanding in the fear of the Lord. Nor will any
thing else give assurance in this case. Temptations may
come as a storm or tempest, which will quickly drive men
from their greatest fleshly confidences. Hence oftentimes
those who are forwardest to say. Though all men should for-
sake the truth, yet would not they so do ; are the forwardest
upon trials so to do. Neither will men's skill, cunning, or
disputing abilities, secure them from being at one time or
other inveigled with fair pretences, or entangled with the
cunning sleights of them who lie in wait to deceive. Nor

AS A COMFOKTF.K. -iUfJ

v/ill the best defences of flesh and blood stand firii ly nn.i
unshaken against powerful allurements on the one himd, and
fierce persecutions on the other, the present artillery of the
patrons and promoters of apostacy. None of these things
doth the apostle prescribe or recommend unto believers, as
an effectual means of their preservation, when a trir.l of their
stability in the truth shall befal them. But this unction
he assures them will not fail, neither shall they fail be-
cause of it.

And to this end we may consider, (1.) The nature of the
teaching which we have by this anointing; 'The anointing
teacheth you.' It is not merely an external, doctrinal in-
struction, but an internal, eflfectual operation of the Holy
Ghost. Herein doth God give unto us the ' Spirit of wisdom
and revelation in the knowledge of him, that the eyes of
our understanding being enlightened, we may know what is
the hope of his calling ;' Eph. i. 17, 18. He maketh use in-
deed of the outward means of instruction by the word, and
teacheth nothing but what is revealed therein. But he
gives us an understanding that we may know him that is
true, and openeth our eyes that we may clearly and spiritu-
ally see the wondrous things that are in his law. And there
are no teachinos like unto his. None so abiding, none so
effectual. When spiritual things, through tjiis anointing,
are discovered in a spiritual manner, then do they take up
an immoveable possession in the minds of men. As God
will destroy every oppressing yoke because of the anointing
of Christ; Isa. x. 27. so will he break every snare of seduc-
tion by the anointing of Christians. So it is promised that
under the gospel, wisdom and knowledge shall be the stabi-
lity of the times ; Isa. xxxiii. 6. Nothing will give stability
in all seasons, but the wisdom and knowledge which are the
effects of this teaching, when God gives us the Spirit of
wisdom and revelation in the knowledge of him.

(2.) What it is that it teacheth ; and that is ' all things ;'
'the same anointing teacheth you all things.' So was the
promise that he should 'teach us all things,' and 'bring all
thinos to our remembrance' that Christ hath said unto us ;
John xiv. 26. and 'guide us into all truth ;' chap. xvi. 13. It
is not all things absolutely that is intended, for they are re-
strained unto those of one certain kind, wen the thinga

VOL. IV. P

210 THE WORK OF THE HOLY SPIRIT.

which Christ had spoken, that is, such as belonged unto'
the kino-dom of God. Neither are they all of them abso-
hxtely intended, especially as to the degrees of the knovv-
ledo-e of them. For in this life we know but in part, and
see all things darkly as in a glass. But it is all things and
all truth with respect unto the end of this promise and
teaching. In the promise the whole life of faith, with joy
and consolation thereon, is the end designed. All things
necessary thereunto, this unction teacheth us. And in the
other place of the apostle, it respects the great fundamental
truths of the gospel which the seducers opposed, from whose
seduction this unction doth secure believers. Wherefore, it
teacheth all that are made partakers of it, all that truth, all
those things, all that Christ hath spoken that are necessary
unto these ends that they may live unto God in the conso-
lation of faith, and be delivered from all attempts to draw
them into error.

The degrees of this knov/ledge which are exceeding va-
rious, both with respect unto the clearness and evidence of
conception, and the extent of the things knovv^n, depend on
the various measures whereby the Spirit acteth accoi'ding
unto his own will, and the different use of the external means
of knowledge which we do enjoy. But what is necessary
unto the ends mentioned, none shall come short of who en-
joy this anointing. And where its teachings are complied
withal in a way of duty, where we obstruct them not by pre-
judices and sloth, where we give up ourselves unto their di-
rective efficacy in a diligent, impartial attendance unto the
word whereby alone we are to be taught, we shall not fail of
that knowledge in the whole counsel of God, and all the
parts of it, which he will accept and bless. And this gives
stability unto believers, when trials and temptations about
the truth do befal them ; and the want hereof in the un-
cured darkness of their minds, and ignorance of the doctrine
of the gospel, is that which betrays multitudes into a defec-
tion from it in seasons of temptation and persecution.

(3.) It so teacheth as to give withal an approbation of,
and love unto, the things that are taught. These are the next
principle and cause of practice, or the doing of the things
that we know, which is the only cement of all the means
of our security rendering them firm and stable. The mind

AS A COMFORTER. 211

may discern spiritual truths, but if the will and affections be
not wrought over to love them and delight in them, we shall
never conform ourselves unto them in the diligent exercise
and practice of what they do require. And what we may do
on the solitary efficacy of light and conviction without the
adherence of love and delight, will neither be acceptable
unto God, nor shall we be permanent and stable therein.
All other means in the world without the love and practice
of the truth, will be insufficient unto our preservation in the
saving profession of it. And this is the characteristical
note of the teachings by this unction. It gives and com-
municates with it the love of that truth wherein we are in-
structed, and delight in obedience unto what it doth require.
Where these are not, however raised our minds may be, or
our understandings enlarged in the apprehension of objec-
tive truths, whatever sublime notions or subtile conceptions
about them we may have, though we could master and ma-
nage all the speculations and niceties of the schools in their
most pretended accuracy of expression, yet as to the power
and benefit of religion, we should be but as sounding brass
and tinkling cymbals. But when this Holy Spirit doth in
and by his teaching breathe into our hearts a holy, divine
love unto, and complacency in, the things we are taiiorfit,
when he enables us to taste how gracious the Lord is in
them, rendering them sweeter unto us than the honey or the
honeycomb, when he makes them our delight and joy, ex-
citing and quickening the practical principles of our minds
unto a compliance with them in holy obedience, then have
we that unction from the Holy One which will both sanctify
and secure our souls unto the end.

And hereby may we know, whether we have ourpelves
received of this anointing. Some would fain put it off unto
what was peculiar unto the times of the apostles, and would
suppose another kind of believers in those days, than any are
now in the world, or need to be ; though what our Saviour
prayed for them, even for the apostles themselves, as to the
Spirit of grace and consolation, he prayed also fi^r all them
who should believe on him through their word unto the end
of the world. But take away the promise of the Spirit, and
the privileges thereon depending, from Christians, and in
truth they cease so to be. Some neglect it, as if it were an

p 2

212 THE WORK OF THE HOLY SPIRIT

empty expression, and either wholly insignificant, or at best
intended somewhat wherein they need not much concern
themselves; and whatever it be, they doubt not but to se-
cure the pretended ends of it in their preservation from se-
duction by their own skill and resolutions. On such pre-
tences are all the mysteries of the gospel by many despised,
and a religion is formed wherein the Spirit of Christ hath no
concernment. But these things are otherwise stated in the
minds of the true disciples of Christ. They know and own
of how great importance it is to have a share in this unction ;
how much their conformity unto Christ, their participation
of him, and the evidence of their union with him ; how much
their stability in profession, their joy in believing, their love
and delight in obedience, with their dignity in the sight of
God and all his holy angels, do depend thereon. Neither
do we look upon it as a thing obscure or unintelligible, that
which no man can know whether he hath or no. For if it
were so, a thing so thin, aerial, and imperceptible, as that no
spiritual sense or experience could be had of it, the apostle
would not have referred all sorts and degrees of believers,
fathers, young men, and little children, unto it for their relief
and encouragement in the times of danger. Wherefore, it
evidenceth itself in the way and manner of its acting, ope-
ration, and teaching before declared. And as by those in-
stances they satisfy themselves as unto what experience they
have of it ; so it is their duty to pray continually for its in-
crease, and farther manifestation of its power in them ; yea,
it is their duty to labour, that their prayers for it may be
both fervent and effectual. For the more express and eminent
the teachings of this anointing in them are, the more fresh
and plentiful is their unction, the more will their holiness and
consolation abound.

And whereas this is that by which, as it immediately
proceeds from the Holy Spirit, they have their peculiar de-
dication unto God, being made kings and priests unto him,
they are highly concerned to secure their interest therein.
For it may be they are so far from being exalted, promoted,
and dignified in the world by their profession, as that they
are made thereby the scorn of men, and the outcasts of the
people. Those indeed whose kingdom and priesthood, their
dignity and honour in Christianity, their approximation unto

AS A COMFORTER. 213

God and Christ in a peculiar manner, consist in secular titles,
honour, power, and grandeur, aS it is in the papacy, may
content themselves with their chrism, or greasy unction of
their outward, ceremonious consecration, without much in-
quiry after, or concern in, this spiritual anointing. But those
who get little or nothing in this world, that is, of the world,
by their profession, but labour, pain, travail of soul and body,
with scorns, reproaches, and persecutions, had need look
after that which gives them a dignity and honour in the
sight of God, and which brings in satisfaction and peace
unto their own souls : and this is done by that anoint-
ing alone whereby they are made kings and priests unto
God, having honour before him, and a free, sacred access
unto him.

2. I shall only add, that whereas we ascribe this anoint-
ing in a peculiar manner unto the Holy Ghost, as the Com-
forter of the church, we may easily discern wherein the
consolation which we receive by it doth consist. For who
can express that satisfaction, refreshment, and joy, which
the mind is possessed with, in those spiritual, effectual
teachings which give it a clear apprehension of saving truth
in its own nature and beauty, and enlarge the heart with
love unto it, and delight in it. It is true, that the greatest
part of believers are oft-times either at such a loss as unto a
clear apprehension of their own spiritual state, or so un-
skilled in making a right judgment of the causes and means
of divine consolations, or so confused in their own experi-
ences, or so negligent in their inquiries into these things ;
or are so disordered by temptations, as that they receive not
a refreshing sense of those comforts and joys, whii !i are
really inseparable from this anointing. But still it is in it-
self that spring from whence their secret refreshments and
supportments do arise. And there is none of them but upon
o-uidance and instruction are able to conceive, how their
chiefest joys and comforts, even those whereby they are sup-
ported in and against all their troubles, are resolved into that
spiritual understanding which they have into the mysteries
of the will, love, and grace of God in Christ, with that in-
effable complacency and satisfaction which they find in them,
whereby their wills are engaged into an unconquerable con-
stancy in their choice. And there is no small consolation

214 THE WORK OF THE HOLY SPIRIT

in a due apprehension of that spiritual dignity which ensues
hereon. For when they meet with the greatest troubles, and
the most contemptuous scorns in this world, a due appre-
hension of their acceptance with God, as being made kings
and priests unto him, yield them a refreshment which the
world knows nothing of, and which themselves are not able
to express.

CHAP. VI.

The Spirit a seal; and hoic.

Secondly, Another effect of the Holy Spirit as the Com-
forter of the church is, that by him believers are sealed ;
2 Cor. i. 21, 22. ' He who anointed us is God, who hath also
sealed us.' And how this is done, the same apostle declares,
Eph. i. 13. 'In whom also after ye believed, ye were sealed
with that Holy Spirit of promise,' And chap. iv. 30. ' And
grieve not the Holy Spirit of God, whereby ye are sealed to
the day of redemption.' In the first place, it is expressly
said, that we are sealed with the Spirit, whereby the Spirit
himself is expressed as this seal, and not any of his especial
operations ; as he is also directly said himself to be the
pledge of our inheritance. In the latter, the words are, Iv
(^ kacppa-yia^nTt, 'in whom,' in and by the receiving of whom,
* ye are sealed.' Wherefore, no especial act of the Spirit, but
only an especial effect of his communication unto us, seems
to be intended hereby.

The common exposition of this sealing is taken from the
nature and use of sealing among men. The sum whereof is
this ; sealing may be considered as a natural or moral action,
that is, either with respect unto the act of it as an act, or
with respect unto its use and end. In the first way it is the
communication of the character or image that is on the seal
unto the thing that is sealed, or that the impression of the
seal is set unto. In answer hereunto, the sealing of the
Spirit should consist in the communication of his own spi-
ritual nature and likeness unto the souls of believers ; so
this sealing should materially be the same with our sanctifi-

AS A COMFORTER. 215

cation. The end and use of sealing among men is twofold :

1. To give security unto the performance of deeds, grants,
promises, testaments, and wills, or the like engaging signi-
fication of our minds. And in answer hereunto, we may be
said to be sealed when the promises of God are confirmed
and established unto our souls, and we are secured of them
by the Holy Ghost. But the truth is, this were to seal the
promises of God, and not believers. But it is persons, and
not promises, that are said to be sealed. 2. It is for the
safe-keeping or preservation of that which a seal is set upon.
So things precious and highly valuable, are sealed up, that
they may be kept safe and inviolable. So, on the other hand,
when Job expressed his apprehension that God would keep
an everlasting remembrance of his sin, that it should not be
lost or out of the way, he saith, 'his transgression was sealed
up in a bag;' chap. xiv. 17. And so it is that power which
the Holy Ghost puts forth in the preservation of believers,
which is intended. And in this respect they are said to be
•sealed unto the day of redemption.'

These things have been spoken unto and enlarged on by
many, so that there is no need again to insist upon them.
And what is commonly delivered unto this purpose, is good
and useful in the substance of it, and I have on several oc-
casions long since myself made use of them. But upon re-
newed thoughts and consideration I cannot fully acquiesce
in them. For, 1. I am not satisfied that there is such an al-
lusion herein unto the use of sealing among men, as is pre-
tended. And if there be, it will fall out as we see it hath
done, that there being so many considerations of seals and
sealincr, it will be hard to determine on any one particular
which is principally intended. And if you take in more, as
the manner of the most is to take in all tiiey can think of,
it will be unavoidable that acts and effects of various kinds,
will be assigned unto the Holy Ghost under the term of
sealino-, and so we shall never come to know what is that one
determinate act and privilege which is intended therein.

2. All things which are usually assigned as those wherein
this sealing doth consist, are acts or ettects of the Holy
Ghost upon us whereby he seals us ; whereas it is not said
that the Holy Spirit seals us, but that we are sealed with him.
He is God's seal unto us.

216 THE WOKK OF THE HOLY SPIRIT

All our spiritual privileges, as they are immediately com-
municated unto us by Christ, so they consist wholly in a
participation of that head, spring, and fulness of them which
is in him. And as they proceed from our union with him, so
their principal end is conformity unto him. And in him
in whom all things are conspicuous, we may learn the nature
of those things, which in lesser measure, and much darkness
in ourselves, we are made partakers of. So do we learn our
unction in his. So must we inquire into the nature of our
being sealed by the Spirit in his sealing also. For as it is
said, that *he who hath sealed us is God;' 2 Cor. i. 21,22.
so of him it is said emphatically, 'For him hath God the
Father sealed ;' John. vi. 27. And if we can learn aright how
God the Father sealed Christ, we shall learn how we are
sealed in a participation of the same privilege.

I confess there are variety of apprehensions concerning
the act of God whereby Christ was sealed, or what it is that
is intended thereby. Maldonate, on the place, reckons up
ten several expositions of the words among the fathers, and
yet embraceth no one of them. It is not suited unto my de-
sign to examine or refute the expositions of others, whereof
a large and plain field doth here open itself unto us. 1 shall
only give an account of v.hat I conceive to be the mind of
the Holy Ghost in that expression. And we may observe.

First, That this is not spoken of Christ with respect unto
his divine nature. He is, indeed, said to be the character of
the person of the Father in his divine person as the Son, be-
cause there are in him, communicated unto him from the
Father, all the essential properties of the divine nature ; as
the thing sealed receiveth the character or image of the seal.
But this communication is by eternal generation and not by
sealino-. But it is an external, transient act of God the
Father on the human nature, with respect unto the discharge
of bis office. For it is given as the reason why he should
be complied withal and believed in, in that work. * Labour
for that bread which the Son of man shall give unto you; for
him hath God the Father sealed.' It is the ground whereon
he persuades them to faith and obedience unto himself.

Secondly, It is not spoken of him with an especial respect
unto his kingly oihce.as some conceive. For this sealing of
Christ they would have to be his designation of God unto

AS A COMFORTER. 217

his kingdom, in opposition unto what is affirmed, ver, 15.
That the people designed to come and make him a king by
force. For that is only an occasional expression of the sense
of the people, the principal subject treated on is of a nobler
nature. But whereas the people did dock after him on the
account of a temporal benefit received by him, in that they
were fed, filled, and satisfied with the loaves which he had mi-
raculously increased, ver. 26. he takes occasion from thence
to propose unto them the spiritual mercies that he had to
tender unto them. And this he doth in answer unto the
bread that they had eat, under the name of 'meat/ and 'bread
enduring to everlasting life,' which he would give unto them.
Under this name and notion of meat he did comprise all the
spiritual nourishment in his doctrine, person, mediation, and
grace that he had prepared for them. But on what grounds
should they look for these things from him ? how might it
appear that he was authorized and enabled thereunto.' In
answer unto that inquiry, he gives this account of himself,
' For him hath God the Father sealed ;' namely, unto this end.
Thirdly, Wherefore the sealing of God unto this end and
purpose must have two properties, and two ends also an-
nexed unto it: 1. There is in it a communication of autho-
rity and ability. For the inquiry is, how he could give them
that meat ' which endured unto everlasting life :' as after-
wards they ask expressly, ' How can this man give us his flesh
to eat?' ver. 52. To this it is answered, that God the Father
had sealed him; that is, he it was who was enabled of God
the Father to give and dispense the spiritual food of the
souls of men. This, therefore, is evidently included in this
sealing. 2. It must have evidence in it also; that is, some-
what whereby it may be evinced that he was thus authorized
and enabled by God the Father. For whatever authority or
ability any one may have unto any end, none is obliged to
make application unto him for it, or depend upon him therein,
unless it be evidenced that be hath that authority and ability.
This the Jews immediately inquired after. 'What sign,' say
they, ' dost thou then,'that we may see and believe thee .' What
dost thou work ?' ver. 30. How shall it be demonstrated
unto us that thou art authorized and enabled to give us the
spiritual food of our souls ? This also belonged unto his
sealinii ; for therein thore was such an express representation

2-18 THE WORK OF THE HOLY SPIRIT

of divine power communicated unto him, as evidently mani-
fested that he w^as appointed of God unto this work. These
two properties, therefore, must be found in this sealing of
the Lord Christ with respect unto the end here mentioned;
namely, that he might be the promuscoiidus, or principal dis-
penser of the spiritual food of the souls of men.

Fourthly, It being God's seal, it must also have two
ends designed in it: 1. God's owning; of him to be his.
Him hath God the Father sealed unto this end, that all may
know and take notice of his owning and approbation of him.
He would have him not looked on as one among the rest of
them that dispensed spiritual things, but as him whom he
had singled out and peculiarly marked for himself. And
therefore this he publicly and gloriously testified at the en-
trance, and again, a little before the finishing, of his ministry :
for upon his baptism there 'came a voice from heaven, say-
ing, This is my beloved Son, in whom I am well pleased;'
Matt. iii. 17. which was nothing but a public declaration that
this was he whom God had sealed, and so owned in a pecu-
liar manner. And this testimony was afterward renewed
again at his transfiguration in the mount ; Matt. xvii. 5.
' Behold a voice out of the cloud, which said, This is my be-
loved Son, in whom I am well pleased, hear ye him :' this is
he whom I have sealed. And this testimony is pleaded by
the apostle Peter, as that whereinto their faith in him, as the
sealed one of God, was resolved; 2 Pet. i. 17, 18. 2. To ma-
nifest that God would take care of him, and preserve him in
his work unto the end; Isa. xlii.

Fifthly, Wherefore, this sealing of the Son is the commu-
nication of the Holy Spirit in all fulness unto him, authorizing
him unto, and acting his divine power in, all the acts and du-
ties of his ofiice, so as to evidence the presence of God with
him, and approbation of him, as the only person that was to
distribute the spiritual food of their souls unto men. For
the Holy Spirit, by his powerful operations in him and by
him, did evince and manifest, that he was called and ap-
pointed of God to this work, owned by him, and accepted
with him; which w^as God's sealing of him. Hence the sin
of them who despised this seal of God, was unpardonable.
For God neither will nor can give greater testimony unto
his approbation of any person, than by the great seal of his

AS A COMFORTER. 219

Spirit. And this was given unto Christ in all the fulness of
it. He was 'declared to be the Son of God according to the
Spirit of holiness ;' Rom. i. 4. and justified in the Spirit, or
by his power evidencing that God was with him; 1 Tim. iii.
16. Thus did God seal the head of the church with the
Holy Spirit ; and thence undoubtedly may we best learn
how the members are sealed with the same Spirit, seeing we
have all our measures out of his fulness, and our conform-
ity unto him is the design of all gracious communications
unto us.

Sixthly, Wherefore, God's sealing of believers with the
Holy Spirit, is his gracious communication of the Holy Ghost
unto them, so to act his divine power in them, as to enable
them unto all the duties of their holy calling, evidencing
them to be accepted with him both unto themselves and
others, and asserting their preservation unto eternal salvation.
The effects of this sealing are gracious operations of the Holy
Spirit in and upon believers; but the sealing itself is the
communication of the Spirit unto them. They are sealed
with the Spirit. And farther to evidence the nature of it with
the truth of our declaration of this privilege, we may observe,
1. That when any persons are so effectually called as to
become true believers, they are brought into many new re-
lations, as to God himself, as his children, unto Jesus Christ,
as his members, unto all saints and angels, in the families of
God above and below; and are called to many new works,
duties, and uses, which before they knew nothing of. They
are brought into a new world, erected by the new creation,
and which way soever they look or turn themselves, they say,
'Old things are passed away, behold all things are become
new.' So it is with every one that is made a new creature
in Christ Jesus ; 2 Cor. v. 17. In this state and condition^
wherein a man hath new principles put within him, new re-
lations contracted about him, new duties presented unto
him, and a new deportment in all things required of him.
how shall he be able to behave himself aright, and answer
the condition and holy station wherein he is placed? This
no man can do of himself, for who is sufficient for these
things ? Wherefore,

2. In this state God owns them and communicates unto
them his Holy Spirit, to tit them for their relations, to enable

220 THE WORK OF THE HOLY SPIRIT

them unto their duties, to act their new principles, and every
way to discharge the work they are called unto, even as their
head the Lord Christ was unto his. God doth not now give
unto them the spirit of fear, but of power, of love, and of a
sound mind ; 2 Tim. i. 7. And hereby doth God seal them.
For,

(1.) Hereby he gives his testimony unto them that they
are his, owned by him, accepted with him, his sons or chil-
dren ; which is his seal. For if they were not so, he would
never have given his Holy Spirit unto them. And herein
consists the greatest testimony that God doth give, and the
only seal that he doth set, unto any in this world. That this
is God's testimony and seal, the apostle Peter proveth ; Acts
XV. 8, 9. For on the debate of that question, whether God
approved and accepted of the humble believers, although
they observed not the rites of Moses, he confirmeth that he
did, with this argument ; ' God,' saith he, ' which kuoweth
their hearts, bare them witness.' How did he do it? how did
he set his seal to them as his ? Saith he, ' by giving them the
Holy Ghost, even as he did unto us.' Hereby God gives
testimony unto them. And lest any should suppose that it
was only the gifts and miraculous operations of the Holy
Ghost which he had respect unto, so as that this sealing of
God should consist therein alone, he adds, that his gracious
operations also were no less an effect of this witness which
God gave unto them ; ' and put no difference between us and
them, purifying their hearts by faith.' This therefore is that
whereby God giveth his testimony unto believers, namely,
when he seals them with his Spirit, or by the communication
of the Holy Spirit unto them. And this he doth in two re-
spects. For,

(2.) This is that whereby he giveth believers assurance
of their relation unto him, of their interest in him, of his love
and favour to them. It hath been generally conceived that
this sealing with the Spirit, is that which gives assurance
unto believers ; and so indeed it doth, although the way
whereby it doth it, hath not been rightly apprehended. And
therefore, none have been able to declare the especial nature
of that act of the Spirit whereby he seals us, whence such
assurance should ensue. But it is indeed not any act of the
Spirit in us that is the ground of our assurance, but the com-

AS A COMFORTER. 221

munication of the Spirit unto us. This the apostle plainly
testifieth ; 1 John iii. 24. ' Hereby we know that he abideth in
us, by the Spirit which he hath given us.' That God abideth
in us and we in him, is the subject-matter of our assurance:
'this we know,' saith the apostle; which expresseth the high-
est assurance we are capable of in this world. And how do
w^e knoAv it? Even by the Spirit which he hath given unto
us. But it may be, the sense of these words may be, that
the Spirit which God gives us doth by some especial work of
his, effect this assurance in us; and so it is not his being given
unto uSjbut some especial work of his in us, thatis the ground
of our assurance, and consequently our sealing. I do not
deny such an especial work of the Spirit, as shall be after-
ward declared ; but I judge that it is the communication of
the Spirit himself unto us that is here intended. For so the
apostle declares his sense to be ; chap. iv. 13. ' Hereby know
we that we dwell in God, and he in us, because he hath given
us of his Spirit.' This is the great evidence, the great ground
of assurance which we have, that God hath taken us into a
near and dear relation unto himself, because he hath given
us of his Spirit; that great and heavenly gift which he will
impart unto no others. And indeed on this one hinge de-
pends the whole case of that assurance which believers are
capable of. If the Spirit of God dwell in us, we are his;
' but if any man have not the Spirit of Christ he is none of
his ;' Rom. viii. 9. Hereon alone depends the determination
of our especial relation unto God. By this, therefore, doth
God seal believers; and therein gives them assurance of his
love. And this is to be the sole rule of your self-examina-
tion whether you are sealed of God or no.

(3.) Hereby God evidenceth them unto the w orUl, which
is another end of sealing. He marks them so hereby for his
own, as that the world cannot but in general take notice of
them. For where God sets this seal in the communication
of his Spirit, it will so operate, and produce such effects, as
shall fall under the observation of the world. As it did in
the Lord Christ, so also will it do in believers, according unto
their measure. And there are two ways whereby God's
sealing doth evidence them unto the world. The one is by
the effectual operation of the Spirit, communicated unto them
both in gifts and graces. Though the world is blinded with

222 THE M-OllK OF THE HOLY SPIIIIT

prejudices, and under the power of a prevalent enmity against
sjDiritual things, yet it cannot but discover what a change
is made in the most of those whom God thus sealeth, and
how by the gifts and graces of the Spirit which they hate,
they are differenced from other men. And this is that which
keeps up the difference and enmity that is in the world be-
tween the seeds. For God's sealing of believers with his
Spirit evidenceth his especial acceptance of them, which fills
the hearts of them who are acted with the spirit of Cain,
with hatred and revenge. Hence many think, that the re-
spect which God had unto the sacrifice of Abel was testified
by some visible sign, which Cain also might take notice of.
And that there was an zfitrvpiafioq, the kindling of his sacri-
fice by fire from heaven, which was the type and resem-
blance of the Holy Ghost, as hath been shewed. All other
causes of difference are capable of a composition, but this
about the seal of God can never be composed. And that
which followeth from hence is, that those who are thus
sealed with the Spirit of God, cannot but separate themselves
from the most of the world, whereby it is more evidenced
unto whom they do belong.

(4.) Hereby God seals believers unto the day of redemp-
tion, or everlasting salvation. For the Spirit thus given unto
them is, as we have shewed already, to abide with them for
ever, as a 'well of water in them, springing up into everlast-
ing life;' John vii.

This, therefore, is that seal which God grants unto be-
lievers, even his Holy Spirit for the ends mentioned; which,
according unto their measure, and for this work and end, an-
swers that great seal of heaven which God gave unto the
Son, by the communication of the Spirit unto him in all its
divine fulness, authorizing and enabling him unto his whole
work, and evidencing him to be called of God thereunto.

AS A COMFORTER. 223

CHAP. VII.

The Spirit an earnest ; and how.

Again, the Holy Spirit as thus communicated unto us, is
said to be an earnest. 'Apjoa/Swv, the word in the orio:inal
is no where used in the New Testament but in this matter
alone; 2 Cor. ii. 22. v. 5. Eph. i. 14. The Latin translator
renders this word by p%n//s, a pledge. But he is corrected
therein by Hierom on Eph. i. ' Pignus,' saith he ' Latinus
interpres pro arrhabone posuit. Non id ipsum autem arrha-
bo quod pignus sonat, Arrhabo enim futurse eraptioni quasi
quoddam testimonium, et obligamentum datur. Pignus
vero, hoc est ivixopov pro mutua pecunia apponitur, ut quum
ilia reddita fuerit, reddenti debitum pignus a creditore red-
datur.' And this reason is generally admitted by expositors.
For a pledge is that which is committed to, and left in the
hand of another, to secure him that money which is borrowed
thereon shall be repaid, and then the pledge is to be received
back again. Hence it is necessary that a pledge be more in
value than the money received, because it is taken in secu-
rity for repayment. But an earnest is apart only of what is
to be given or paid, or some lesser thing that is given to se-
cure somewhat that is more or greater in the same or an-
other kind. And this difference must be admitted if we are
obliged to the precise signification and common use of pledges
and earnests among men, which we must inquire into. The
word is supposed to be derived from the Hebrew mj^ ; and
the Latins make use of it also, Arrhabon, and Arrha. It is
sometimes used in other authors ; as Plutarch in Galba.
E00aicEt '!rQou\r]^ioq appa(5Co(n fd^yaXoig tov OjStvtov* he pre-
possessed Obinius with great sums of money as an earnest of
what he would do afterward. Hesychius explains it by irpo-
Sojua, a gift beforehand. As to what I apprehend to be the
mind of the Holy Ghost in this expression, I shall declare it
in the ensuing observations.

First, It is not any act or work of the Holy Spirit on us
or in us, that is called his being an earnest. It is he himself
who is this earnest. This is expressed in every place where

224 THi; WORK OF Tin: holy spirit

there is mention made of it. 2 Cor. i. 22. cove tov appu(5u>-
va Tov TTvBvfxaTog' ' the earnest of the Spirit;' that earnest
which is the Spirit, or the Spirit as an earnest; as Austin
reads the words, * arrhabona Spiritum.' Chap. v. 5. 'Who
hath also given unto us the earnest of the Spirit.' The giving
of this earnest is constantly assigned to be the act of God the
Father, who, according to the promise of Christ, would send
the Comforter unto the church. And in the other place,
Eph. i. 14. it is expressly said, that the Holy Spirit is the
earnest of our inheritance. Every where the article is of the
masculine gender, oglanv appa^wv and irvivfia, the Spirit, is
of the neuter. Some would have it to refer unto Christ; ver.
12. But as it is not unusual in Scripture that the subjunc-
tive article and relative should agree in gender with the fol-
lowing substantive, as 6g here doth with a^opa/Bajv; so the
Scripture, speaking of the Holy Ghost, though 7rv£u//a be of
the neuter gender, yet having respect unto the thing, that is,
the person of the Spirit, it subjoins the pronoun of the mas-
culine gender unto it, as John xiv. 26. Wherefore, the Spirit
himself is the earnest, as given unto us from the Father by
the Son. And this act of God is expressed by giving or put-
ting him into our hearts ; 2 Cor. i. 22. How he doth this,
hath been before declared, both in general, and with respect
in particular to his inhabitation. The meaning, therefore,
of the words is, that God gives unto us his Holy Spirit to
dwell in us and to abide with us as an earnest of our future
inheritance.

Secondly, It is indifferent whether we use the name of
an earnest, or a pledge, in this matter. And although I
choose to retain that of an earnest, from the most usual ac-
ceptation of the word, yet I do it not upon the reason alleged
for it, which is taken from the especial nature and use of an
earnest in the dealings of men. For it is the end only of
an earnest whereon the Holy Ghost is so called, which is
the same with that of a pledge ; and we are not to force the
similitude or allusion any farther. For precisely among men
an earnest is the confirmation of a bargain and contract
made on equal terms between buyers and sellers, or ex-
chano-ers. But there is no such contract between God and
us. It is true there is a supposition of an antecedent cove-
nant, but not as a bargain or contract between God and us.

AS A COMFORTER. 225

The covenant of God as it respects the dispensation of the
Spirit, is a mere free gratuitous promise ; and the stipulation
of obedience on our part is consequential thereunto. Again,
he that giveth an earnest in a contract or bargain, doth not
principally aim at his own obligation to pay such or such
a sum of money, or somewhat equivalent thereunto, though
he do that also ; but his principal design is to secure unto
himself that which he hath bargained for, that it may be
delivered up unto him at the time appointed. But there is
nothing of this nature in the earnest of the Spirit, wherein
God intends our assurance only and not his own. And
sundry other things there are wherein the comparison will
not hold, nor is to be urged, because they are not intended.

The general end of an earnest or a pledge, is all that is
alluded unto : and this is to give security of somewhat that
is future or to come. And this may be done in a way of free
bounty, as well as upon the strictest contract. As if a man
have a poor friend or relation, he may of his own accord
give unto him a simi of money, and bid him take it as a
pledge or earnest of what he will yet do for him. So doth
God in a way of sovereign grace and bounty give his Holy
Spirit unto believers ; and withal lets them know, that it is
with a design to give them yet much more in his appointed
season. And here is he said to be an earnest. Other things
that are observed from the nature and use of an earnest in
civil contracts and bargains between men, belong not here-
unto ; though many things are occasionally spoken and dis-
coursed from them of good use unto edification.

Thirdly, In two of the places wherein mention is made
of this matter, the Spirit is said to be an earnest, but where-
in, or unto what end, is not expressed ; 2 Cor. i. 22. v. 5.
The third place affirms him to be an ' earnest of our inherit-
ance ;' Eph. i. 14. What that is, and how he is so, may be
briefly declared. And,

1 . We have already manifested that all our participation
of the Holy Spirit in any kind, is upon the account of Jesus
Christ, and we do receive him immediately as the Spirit of
Christ. ' For to as many as receive Christ, the Father gives
power to become the sons of God ;' John i. 12. ' And be-
cause we are sons, he sends forth the Spirit of his Son into
our hearts ;' Gal. iv. 6. And as we receive the Spirit from

VOL. IV. Q

226 THE WORK OF TIFF. HOLY SPIRIT

him, and as his Spirit, so he is given unto us to make us
conformable unto him, and to give us a participation of his
gifts, graces, and privileges.

2. Christ himself, in his own person, is the heir of all
things. So he was appointed of God ; Heb. i.2. and there-
fore, the whole inheritance is absolutely his. What this in-
heritance is, what is the glory and power that is contained
therein, I have at large declared in the exposition of that
place.

3. Man by his sin had universally forfeited his whole
right unto all the ends of his creation, both on the earth be-
low and in heaven above. Death and hell were become all
that the whole race of mankind had either right or title unto.
But yet all the glorious things that God had provided were
not to be cast away, an heir was to be provided for them.
Abraham when he was old and rich had no child, complained
that his steward, 'a servant was to be his heir;' Gen, xv. 3, 4.
but God lets him know that he would provide another heir
for him of his own seed. When man had lost his right unto
the whole inheritance of heaven and earth, God did not so
take the forfeiture, as to seize it all into the hands of justice
and destroy it : but he invested the whole inheritance in his
Son, making him the heir of all. This he was meet for, as
being God's eternal Son by nature, and hereof the donation
was free, gratuitous, and absolute. And this grant was con-
firmed unto him by his unction with the fulness of the. Spi-
rit. But,

4. This inheritance as to our interest therein lay under a
forfeiture ; and as unto us it must be redeemed and pur-
chased, or we can never be made partakers of it. Where-
fore the Lord Christ, who had a right in his own person unto
the whole inheritance by the free grant and donation of the
Father, yet was to redeem it from under the forfeiture, and
purchase the possession of it for us : thence is it called the
purchased possession. How this purchase was made, what
made it necessary, by what means it was effected, are de-
clared in the doctrine of our redemption by Christ, the price
which he paid, and the purchase that he made thereby.
And hereon the whole inheritance is vested in the Lord
Christ, not only as unto his own person, and his right unto
the whole, but he became the great trustee for the whole

AS A COMFORTER. 227

church, and had their interest in this inheritance committed
unto him also. No man, therefore, can have a right unto
this inheritance, or to any part of it, not unto the least share
of God's creation here below, as a part of the rescued or
purchased inheritance, but by virtue of an interest in Christ,
and union with him. Wherefore,

Fourthly, The way whereby we come to have an interest
in Christ, and thereby a right unto the inheritance, is by the
participation of the Spirit of Christ, as the apostle fully de-
clares, Rom. viii. 14 — 17. For it is by the Spirit of adop-
tion, the Spirit of the Son, that we are made children. Now
saith the apostle, ' If we are children, then heirs, heirs of
God, and joint heirs with Christ.' Children are heirs unto
their Father. And those who are children of God are heirs
of that inheritance which God hath provided for his chil-
dren. 'Heirs of God.' And all the good things of grace and
glory which believers are made partakers of in this world, or
that which is to come, are called their inheritance, because
they are the effects of free, gratuitous adoption. They are
not things that themselves have purchased, bargained for,
earned, or merited, but an inheritance depending on and fol-
lowing solely upon their free, gratuitous adoption. But how
can they become heirs of God, seeing God hath absolutely
appointed the Son alone to be heir of all things ; Heb. i. 2.
He was the heir unto whom the whole inheritance belonged.
Why, saith the apostle, by the participation of the Spirit of
Christ, we are made joint heirs with Christ. The whole in-
heritance as unto his own personal right was entirely his
by the free donation of the Father, all power in heaven and
earth beino- o-iven unto him. But if he will take others into
a joint right with him, he must purchase it for them, which
he did accordingly.

Fifthly, Hence it is manifest, how the Holy Spirit be-
comes the earnest of our inheritance. For by him, that is,
by the communication of him unto us, we are made joint
heirs with Christ, which gives us our right and title, where
by our names are, as it were, inserted into the assured con-
veyance of the great and full inheritance of grace and glory.
In the giving of his Spirit unto us, God making of us co-
heirs with Christ, we have the greatest and most assured
earnest and pledge of our future inheritance. And he is to

Q 2

228 THE WORK OF THE HOLY SPIRIT

be thus an earnest until, or unto the redemption of the pur-
chased possession. For after that a man hath a good and
firm title unto an inheritance settled in him, it may be a
long time before he can be admitted into an actual posses-
sion of it, and many difficulties he may have in the mean
time to conflict withal. And it is so in this case. The ear-
nest of the Spirit given unto us, whereby we become co-
heirs with Christ, whose Spirit we are made partakers of,
secures the title of the inheritance in and unto our whole
persons. But before we can come unto the full possession
of it, not only have we many spiritual trials and temptations
to conflict withal in our souls, but our bodies also are liable
unto death and corruption. Wherefore, whatever first fruits
we may enjoy, yet can we not enter into the actual possession
of the whole inheritance, until not only our souls are delivered
from all sins and temptations, but our bodies also are rescued
out of the dust of the grave. This is the full redemption of
the purchased possession, whence it is signally called the 're-
demption of the body;' Rom. viii. 23.

Thus as the Lord Christ himself was made heir of all
things by that communication of the Spirit unto him, where-
by he was anointed unto his office ; so the participation of
the same Spirit from him and by him, makes us co-heirs
with him, and so he is an earnest given us of God of the fu-
ture inheritance. It belongs not unto my present purpose
to declare the nature of that inheritance, whereof the Holy
Spirit is the earnest. In brief, it is the highest participa-
tion with Christ in that glory and honour that our natures
are capable of.

And in like manner we are said to receive a7rap-)(r}v row
TTvsvjuaroc ; Rom. viii. 23. That is, the Spirit himself as the
first fruits of our spiritual and eternal redemption. God had
appointed that the first fruits, which are called n*iyi and
CDntDn should be a nonn, an offering unto himself. Here-
unto aTTnpx^'/ answereth, and is taken generally for that which
is first in any kind; Rom. xvi. 5. 1 Cor. xv. 20. James i. 18.
Rev. xiv. 4. And the first fruits of the Spirit must be either
what he first worketh in us, or all his fruits in us with re-
spect unto the full harvest that is to come ; or the Spirit
himself, as the beginning and pledge of future glory. And
the latter of these is intended in this place. For the apostle

AS A COMFORTER. 229

discourseth about the liberty of the whole creation from that
state of bondage whereunto all things were subjected by
sin. With respect hereunto, he saith, that believers them-
selves having not as yet obtained a full deliverance, as he
had expressed it, chap. vii. 24. do groan after its perfect
accomplishment. But yet, saith he, we have the beginning
of it, the first fruits of it, in the communication of the Spirit
unto us : ' For where the Spirit of God is, there is liberty ;'
2 Cor. iii. 17. For, although, we are not capable of the full
and perfect estate of the liberty provided for the children of
God, whilst we are in this world, conflicting with the re-
mainders of sin, pressed and exercised with temptations, our
bodies also being subject unto death and corruption, yet
where the Spirit of God is, where we have that first fruit of
the fulness of our redemption, there is liberty in the real be-
ginning of it, and assured consolation, because it shall be
consummated in the appointed season.

These are some of the spiritual benefits and privileges
which believers enjoy by a participation of the Holy Ghost,
as the promised Comforter of the church: these things he
is unto them, and as unto all other things belonging unto
their consolation, he works them in them, which we must in
the next place inquire into. Only something we may take
notice of from what we have already insisted on. As, 1. That
all evangelical privileges whereof believers are made par-
takers in this world, do centre in the person of the Holy
Spirit. He is the great promise that Christ hath made unto
his disciples, the great legacy which he hath bequeathed
unto them. The grant made unto him by the Father, when
he had done all his will, and fulfilled all righteousness, and
exalted the glory of his holiness, wisdom, and grace, was
this of the Holy Spirit to be communicated by him unto the
church. This he received of the Father as the complement
of his reward, wherein he saw of the ' travail of his soul and
was satisfied.' This Spirit he now gives unto believers, and
no tongue can express the benefits which they receive there-
by. Therein are they anointed and sealed, therein do they
receive the earnest and first fruits of immortality and glory.
In a word, therein are they taken into a participation with
Christ himself in all his honour and glory. Hereby is their
condition rendered honourable, safe, comfortable, and the

^30 THE WORK OF THE HOLY SPIRIT

whole inheritance is unchangeably secured unto them. In
this one privilege, therefore, of receiving the Spirit, are ail
others inwrapped. For, 2. no one way, or thing, or simili-
tude, can express or represent the greatness of this privilege.
It is anointing, it is sealing, it is an earnest and first fruit,
every thing whereby the love of God, and the blessed se-
curity of our condition may be expressed or intimated unto
us. For what greater pledge can we have of the love and
favour of God? What greater dignities can we be made par-
takers of? What greater assurance of a future, blessed con-
dition, than that God hath given us of his Holy Spirit ? And,
3. hence also is it manifest how abundantly willing he is,
that the heirs of promise should receive strong consolation
in all their distresses, when they fly for refuge unto the hope
that is set before them.

THE

APPLICATION

OF THE

FOREGOING DISCOURSE.

With respect unto the dispensation of the Spirit towards
believers, and his holy operations in them and upon thera,
there are sundry particular duties, whereof he is the imme-
diate object, prescribed unto them. And they are those
whereby on our part we comply with him in his work of
grace, whereby it is carried on, and rendered useful unto us.
Now, whereas this Holy Spirit is a divijie person, and he acts
in all things towards us as a free agent, according unto his
own will, the things enjoined us with respect unto liim, are
those whereby we may carry ourselves aright towards such a
one, namely, as he is a hob/, divine, intel/igent person, work-
ing freely in and towards us for our good. And they are of
two sorts ; the first whereof are expressed in prohibitions of
(hose things which are unsuited unto him, and his dealings

AS A COMFORTER.

231

with us ; the latter in commands for our attendance unto
such duties as are peculiarly suited unto a compliance with
him in his operations; in both which our obedience is to be
exercised with a peculiar regard unto him. I shall begin
with the first sort, and go over them in the instances given
us in the Scripture.

I. We have a negative precept to this purpose, Eph. iv.
30. fxrj XvTTHTe TO TTvevfxa to ayiov, ' Grieve not the Holy Spi-
rit.' Consider who he is, what he hath done for you, how
great your concern is in his continuance with you ; a,nd
withal, that he is a free, infinitely wise, and holy agent in all
that he doth, who came freely unto you, and can withdraw
from you, — and grieve him not. It is the person of the Holy
Spirit that is intended in the words, as appears, 1. From the
manner of the expression, to -Kvivfia to ayiov, that' Holy Spi-
rit,' 2. By the work assigned unto him; for by him we are
* sealed unto the day of redemption ;' him we are not to
grieve. The expression seems to be borrowed from Isa. Ixiii.
10. where mention is made of the sin and evil here prohi-
bited, itt'ip nn-DK nifyi no nom, ' but they rebelled, and
v€xed his Holy Spirit.' 2Vp is to ' trouble' and to ' grieve/
and it is used when it is done unto a great degree. The LXX
render it here by ira^o^vvu), which is so to grieve, as also to
irritate and provoke to anger and indignation, because it
hath respect unto the rebellions of the people in the wilder-
ness, which our apostle expresseth by TrapairiKpaivu) and wa-
pa-jriKpacTfiog, words of the same signification. To vex, there-
fore, is the heightening of grieving by a provocation unto
anger and indignation ; which sense is suited to the place
and matter treated of, though the word signify no more but
to ' grieve,' and so it is rendered by Xvwio) ; Gen. xlv. 5.
1 Kings xix. 2.

Now grief is here ascribed unto the Holy Spirit as it is
elsewhere unto God absolutely. Gen. vi. 6. ' It repented the
Lord that he had made man on the earth, and it grieved him
at his heart.' Such affections and perturbations of mind are
not ascribed unto God or the Spirit but metaphorically.
That intended in such ascriptions is to give us an apprehen-
sion of things as we are able to receive it. And the measure
we take of them is their nature and effects in ourselves.
What may justly grieve a good man, and what he will do

232 THE WORK OF THE HOLY SPIRIT

when he is unjustly or undeservedly grieved, represent unto
us what we are to understand of our own condition with re-
spect unto the Holy Ghost when he is said to be grieved by
us. And grief in the sense here intended, is a trouble of
mind arising from an apprehension of unkindness not de-
served, of disappointments not expected, on the account of a
near concernment in those by whom we are grieved. We
may, therefore, see hence, what it is we are warned of, when
we are enjoined not to grieve the Holy Spirit. As,

1. There must be unkindness in what we do. Sin hath
various respects towards God, of guilt, and filth, and the like.
These several considerations of it, have several effects. But
that which is denoted when it is said to ' grieve him,' is un-
kindness, or that defect of an answerable love unto the fruits
and testimonies of his love which we have received, that it is
accompanied withal. He is the Spirit of love, he is love.
All his actings towards us and in us, are fruits of love, and
they all of them leave an impression of love upon our souls.
All the joys and consolation we are made partakers of in
this world, arise from a sense of the love of God, communi-
cated in an endearing way of love unto our souls. This re-
quires a return of love and delight in all duties of obedience
on our part. When instead hereof, by our negligence and
carelessness, or otherwise, we fall into those things or ways
which he most abhors, he greatly respects the unkindness
and ingratitude which is therein, and is therefore said to be
grieved by us.

2. Disappointment in expectation. It is known that
no disappointment properly can befal the Spirit of God.
It is utterly inconsistent with his prescience and omni-
cience. But we are disappointed, when things fall not out
according as we justly expected they would, in answer unto
the means used by us for their accomplishment. And when
the means that God useth towards us, do not, by reason of
our sin, produce the effect they are suited unto, God pro-
poseth himself as under a disappointment. So he speaks of
his vineyard, * I looked that it should bring forth grapes,
and it brought forth wild grapes ;' Isa. v. 2. Now disappoint-
ment causeth grief. As when a father hath used all means
for the education of a child in any honest way or course, and
expended much of his estate therein, if he through dissolute-

AS A COMFORTER. 233

ness or idleness fail his expectation, and disappoint him, it
fills him with grief. They are great things which are done
for us by the Spirit of God. These all of them have their
tendency unto an increase in holiness, light, and love.
Where they are not answered, where there is not a suitable
effect, there is that disappointment that causeth grief. Es-
pecially is this so with respect unto some signal mercies.
A return in holy obedience is justly expected on their ac-
count. And where this is not, it is a thing causing grief.
This are we here minded of, * Grieve not the Spirit whereby
ye are sealed unto the day of redemption.' So great a kind-
ness should have produced other effects, than those there
mentioned by the apostle.

3. The concernment of the Holy Spirit in us, concur to
his being said to be grieved by us. For we are grieved by
them in whom we are particularly concerned. The miscar-
riages of others we can pass over without any such trouble.
And there are three things that give us an especial concern-
ment in others. (1.) Relation, as that of a father, and hus-
band, a brother. This makes us to be concerned in, and
consequently to be grieved for the miscarriages of them that
are related unto us. So is it with the Holy Spirit: he hath
undertaken the office of a Comforter towards us, and stands
in that relation to us. Hence he is so concerned in us, as
that he is said to be grieved with our sins, when he is not so
at the sins of them unto whom he stands not in especial re-
lation. (2.) Love gives concernment, and makes way for
grief upon occasion of it. Those whom we love we are
grieved for, and by : others may provoke indignation, but
they cause not grief, I mean on their own account; for
otherwise we ought to grieve for the sins of all. And what
is the especial love of the Holy Ghost towards us, hath been
declared.

From what hath been spoken, it is evident what we are
warned of, what is enjoined unto us, when we are cautioned
not to grieve the Holy Spirit, and how we may do so. For
we do it,

(1.) When we are not influenced by his love and kind-
ness, to answer his mind and will, in all holy obedience, ac-
companied with joy, love, and delight. This he deserves at
our hands, this he expects from us ; and where it is neg-

234 THE WORK OF THE HOLY SPIRIT

lected, because of his concernment in us, we are said to
grieve him. For he looks not only for our obedience, but
also that it be filled up with joy, love, and delight. When
we attend unto duties with an unwilling mind ; when we ap-
ply ourselves unto any acts of obedience in a bondage or ser-
vile frame, we grieve him, who hath deserved other things
of us.

(2.) When we lose and forget the sense and impressions
of signal mercies received by him. So the apostle, to give
efficacy unto his prohibition, adds the signal benefit which
we receive by him, in that he seals us to the day of redemp-
tion ; which, what it is, and wherein it doth consist, hath
been declared. And hence it is evident, that he speaks of
the Holy Spirit as dwelling in believers : for as such he seals
them. Whereas, therefore, in and by sin, we forget the great
grace, kindness, and condescension, of the Holy Spirit in his
dwelling in us, and by various ways communicating of the
love and grace of God unto us ; we may be well said to grieve
him. And certainly this consideration, together with that
of the vile ingratitude, and horrible folly, there is in neglect-
ing and defiling his dwelling-place, with the danger of his
withdrawing from us on the continuance of our provocation,
ought to be as effectual a motive unto universal holiness,
and constant watchfulness therein, as any can be proposed
unto us.

(3.) Some sins there are, which in an especial manner
above others, do grieve the Holy Spirit. These our apostle
expressly discourseth of, 1 Cor. iii. 15 — 20. And by the
connexion of the words in this place, he seems to make
corrupt communication, which always hath a tendency unto
corruption of conversation, to be a sin of this nature ;
ver. 29, 30.

Secondly, That which we have rendered to 'vex him/ Isa.
Ixiii. 10. is but the heightening and aggravation of his being
grieved by our continuance, and it may be obstinacy, in those
ways whereby he is grieved. For this is the progress in
these things. If those whom we are concerned in, as chil-
dren, or other relations, do fall into miscarriages and sins,
we are first grieved by it. This grief in ourselves is attended
with pity and compassion towards them, with an eamest
endeavour for their recovery. But if, notwithstanding all our

AS A COMFORTER. 235

endeavours, and the application of means for their reduce-
ment, they continue to go on frowardly in their ways, then
are we vexed at them ; which inchides an addition of anger
and indignation unto our former sorrow or grief. Yet in this
posture of things we cease not to attempt their cure for a
season, which if it succeed not, but they continue in their
obstinacy, then we resolve to treat with them no more, but
to leave them to themselves. And not only so, but upon our
satisfaction of their resolution for a continuance in ways of
sin and debauchery, we deal with them as their enemies, and
labour to bring them unto punishment. And for our better
understanding of the nature of our sin and provocation, this
whole scheme of things is ascribed unto the Holy Ghost with
respect unto them. How he is said to be grieved, and on
what occasion, hath been declared. Upon a continuance in
those ways wherewith he is grieved, he is said to be vexed ;
that we may understand there is also anger and displeasure
towards us ; yet he forsakes us not, yet he takes not from
us the means of grace, and our recovery. But if we discover
an obstinacy in our ways, and an untreatable perverseness,
then he will cast us off, and deal with us no more for our
recovery : and woe unto us, when he shall depart from us !
So when the old world would not be brought to repentance
by the dispensation of the Spirit of Christ in the preaching
of Noah, 1 Pet.iii. 19, 20. God said thereon, that his Spirit
should give over, and not always 'contend with man;' Gen.
vi. 3. Now the cessation of the operatiojis of the Spirit to-
wards men obstinate in ways of sin, after he hath been long
grieved and vexed, compriseth three things : 1. A subduc-
tion from them of the means of grace, either totally, by the
removal of their light and candlestick, all ways of the reve-
lation of the mind and will of God unto them ; Rev. ii. 5, or
as unto the efficacy of the word towards them, where the
outward dispensation of it is continued, *so that hearing
they shall hear, but not understand ;' Isa. vi. 9. John xii. 40.
For by the word it is that he strives with the souls and minds
of men. 2. A forbearance of all chastisement, out of a gra-
cious design to heal and recover them ; Isa. i. 6. 3. A giving
of them up unto themselves, or leaving them unto their own
ways ; which although it seems only a consequent of the two
former, and to be included in them, yet is there indeed in it

236 THE WORK OF THE HOLY SPIRIT

a positive act of the anger and displeasure of God, which
directly influenceth the event of things, for they shall be so
given up unto their own hearts' lusts, as to be bound in them
as in 'chains of darkness' unto following- vengeance, Rom. i.
26. 28. But this is not all ; he becomes at length a professed
enemy unto such obstinate sinners; Isa. Ixiii. 10. * They re-
belled and vexed his Holy Spirit, therefore he was turned to
be their enemy, and he fought against them.' This is the
length of his proceeding against obstinate sinners in this
world. And herein also, three things are included : 1. He
comes upon them as an enemy to spoil them. This is the
first thing that an enemy doth, when he comes to fight
against any ; he spoils them of what they have. Have such
persons had any light, or conviction, any gift, or spiritual
abilities, the Holy Spirit being now become their professed
enemy, he spoils them of it all : ' From him that hath not
shall be taken away, even that which he seemeth to have.'
Seeing he neither had nor used his gifts or talent unto any
saving end, being now at an open enmity with him who lent
it him, it shall be taken away. 2. He will come upon them
with spiritual judgments, smiting them with blindness of
mind, and obstinacy of will, filling them with folly, giddiness,
and madness, in their ways of sin, which sometimes shall
produce most doleful effects in themselves and others. 3. He
will cast them out of his territories ; if they have been mem-
bers of churches, he will order that they shall be cut off,
and cast out of them. 4. He frequently gives them in this
world a foretaste of that everlasting vengeance which is
prepared for them. Such are those horrors of conscience,
and other terrible effects of an utter desperation, which he
justly, righteously, and holily sends upon the minds and
souls of some of them. And these things will he do, as to
demonstrate the greatness and holiness of his nature ; so
also that all may know what it is to despise his goodness,
kindness, and love.

And the consideration of these things belongs unto us.
It is our wisdom and duty to consider as well the ways and
degrees of the Spirit's departure from provoking sinners, as
those of his approach unto us, with love and grace.

These latter have been much considered by many as to
all his great works towards us, and that unto the great ad-

AS A COMFORTER. 237

vantage and edification of those concerned in them. For
thence have they learned both their own state and condition,
as also what particular duties they were on all occasions to
apply themselves unto, as in part we have manifested before,
in our discourses about regeneration and sanctification.

And it is of no less concernment unto us to consider
aright the ways and degrees of his departure, which are ex-
pressed to give us that godly fear and reverence wherewith
we ought to consider and observe him. David on his sin
feared nothing more than that God would take his Holy
Spirit from him ; Psal. li. 11. And the fear hereof, should
influence us into the utmost care and diligence against sin.
For although he should not utterly forsake us, which as to
those who are true believers is contrary to the tenor, pro-
mise, and grace, of the new covenant, yet he may so with-
draw his presence from us, as that we may spend the re-
mainder of our days in trouble, and our years in darkness
and sorrow. ' Let him,' therefore, ' thatthinketh he standeth,'
on this account also *take heed lest he fall.' And as for them
with whom he is, as it were, but in the entrance of his work
producing such effects in their minds, as being followed and
attended unto, might have a saving event, he may upon their
provocations, utterly forsake them in the way and by the
degrees before mentioned. It is therefore the duty of all to
serve him with fear and trembling on this account. And,

Secondly, It is so, to take heed of the very entrances of
the course described. Have there been such evils in any of
us, as wherein it is evident that the Spirit is grieved ? as we
love our souls we are to take care that we do not vex him by
a continuance in them. And if we do not diligently and
speedily recover ourselves from the first, the second will en-
sue. Hath he been grieved by our negligence in or of duties,
by our indulgence unto any lust, by compliance with, or con-
formity to, the world ; let not our continuance in so doing,
make it his vexation. Remember that whilst he is but
grieved, he continues to supply us with all due means for
our healing and recovery. He will do so also when he is yet
vexed. But he will do it with such a mixture of anger and
displeasure, as shall make us know, that what we have done,
is an evil thing and a bitter. But have any proceeded far-
ther, and continued long thus to vex him, and have refused

238 THE WORK OF THE HOLY SPIRIT, &C.

his instructions, when accompanied, it may be, with sore af-
flictions, or inward distresses that have been evident tokens
of his displeasure? let such souls rouse up themselves to lay
hold on him, for he is ready to depart, it may be for ever.
And,

Thirdli/, We may do well to consider much the miserable
condition of those who are thus utterly forsaken by him.
When we see a man who hath lived in a plentiful and flou-
rishing condition, brought to extreme penury and want,
seeking his bread in rags from door to door, the spectacle is
sad, although we know, he brought this misery on himself by
profuseness or debauchery of life. But how sad is it to think
of a man, whom, it may be, we knew to have had a great light
and conviction, to have made an amiable profession, to have
been adorned with sundry useful spiritual gifts, and had in
estimation on this account, now to be despoiled of all his or-
naments, to have lost light, and life, and gifts, and profes-
sion, and to lie as a poor withered branch on the dunghill of
the world ! And the sadness hereof will be increased, when
we shall consider, not only that the Spirit of God is departed
from him, but also is become his enemy, and fights against
him, whereby he is devoted unto irrecoverable ruin.

A DISCOURSE

SPIRITUAL GIFTS.

CHAP. I.

Spiritual gifts ; their names and signification.

The second part of the dispensation of the Spirit in order
unto the perfecting of the new creation, or the edification of
the church, consists in his coynmunication of spiritual gifts
unto the members of it, according as their places and sta-
tions therein do require. By his work of saving grace (which.
in other discoui'ses we have given a large account of) he
makes all the elect living stones ; and, by his communication
of spiritual gifts, he fashions and builds those stones into a
temple for the living God to dwell in. He spiritually unites
them into one mystical body under the Lord Christ, as a head
of influence by faith and love ; and he unites them into an or-
ganical body under the Lord Christ as a head of rule, by gifts
and spiritual abilities. Their nature is made one and the
same by grace ; their use is various by gifts. Every one is
a part of the body of Christ, of the essence of it, by the same
quickening, animating spirit of grace; but one is an eye, an-
other a hand, another afoot, in the body, by virtue of peculiar
gifts. 'For unto every one of us is gjyen grace according
to the measure of the gift of Christ;' Eph. iv. 7.

These gifts are not saving sanctifying graces ; those were
not so in themselves which made the most glorious and as-
tonishing appearance in the world, and which were most
eminently useful in the foundation of the church, and propa-
gation of the gospel. Such as were those that were extra-
ordinary and miraculous. There is something of the divine
nature in the least grace, that is not in the most glorious gift
which is only so. It will therefore be part of our work, to
shew wherein the essential difference between these gifts and
sanctifying graces doth consist; as, also, what is their na-
ture and use must be inquired into. For although they are
not grace, yet they are that without which the church cannot

240 A DISCOURSE OF SPIRITUAL GIFTS.

subsist in the world, nor can believers be useful unto one
another, and the rest of mankind, unto the glory of Christ,
as they ought to be. They are the powers of the world to
come; those effectual operations of the power of Christ,
whereby his kingdom was erected and is preserved.

And hereby is the church state under the 'New Testament
differenced from that under the Old. There is, indeed, a
great difference between their orduiauces and ours ; theirs
being suited unto the dark apprehensions which they had of
spiritual things ; ours accommodated unto the clearer light
of'the gospel, more plainly and expressly representing heavenly
things unto us; Heb. x. 1, But our ordinances with their
spirit would be carnal also. The principal difference lies in
the administration of the Spirit, for the due performance of
gospel worship, by virtue of these gifts bestowed on men for
that very end. Hence the whole of evangelical worship is
called the ministration of the Spirit, and thence said to be
glorious: 2 Cor. iii. 8. And where they are neglected, I see
not the advantage of the outward worship and ordinances of
the gospel, above those of the law. For although their in-
stitutions are accommodated unto that administration of
grace and truth which came by Jesus Christ; yet they must
lose their whole glory, force, and efficacy, if they be not dis-
pensed, and the duties of them performed, by virtue of these
spiritual gifts. And therefore, no sort of men by whom they
are neglected, do or can content themselves with the pure
and unmixed gospel institutions in these things, but do rest
principally in the outward part of divine service in things of
their own finding out. For as gospel gifts are useless without
attending unto gospel institutions ; so gospel institutions are
found to be fruitless and unsatisfactory, without the attain-
ing and exercising of gospel gifts.

Be it so, therefore, that these gifts we intend are not in
themselves saving graces ; yet are they not to be despised.
For they are, as we shall shew, the poioers of the world to
come, by means whereof the kingdom of Christ is preserved,
carried on, and propagated in the world. And although
they are not grace, yet are they the great means whereby all
grace is ingenerated and exercised. And although the spi-
ritual life of the church doth not consist in them, yet the
order and edification of the church depends wholly on them.

A DISCOURSE OF SPIRITUAL GIFTS. 241

And therefore are they so frequently mentioned in the Scrip-
ture as the great privilege of the New Testament ; directions
being multiplied in the writings of the apostles, about their
nature and proper use. And we are commanded earnestly
to desire and labour after them, especially those which are
most useful and subservient unto edification; 1 Cor. xii. 31.
And as the neglect of internal saving grace, wherein the power
of godliness doth consist, hath been the bane of Christian
profession as to obedience, issuing in that form of it which
is consistent with all manner of lusts ; so the nealect of these
gifts hath been the ruin of the same profession as to worship
and order, which hath thereon issued in fond superstition.

The great and signal promise of the communication of
these gifts, is recorded, Psal. Ixviii. 18. ' Thou hast ascended
on high, thou hast led captivity captive, thou hast received
gifts for men.' For these words are applied by the apostle
unto that communication of spiritual gifts from Christ, where-
by the church was founded and edified ; Eph. iv. 8. And
whereas it is foretold in the Psalm, that Christ should remt^e
gifts, that is, to give them unto men, as that expression is ex-
pounded by the apostle; so he did this by receiving of the
Spirit, the proper cause and immediate author of them all,
as Peter declares, Acts ii. 23. ' Therefore being by the right
hand of God exalted, and having received of the Father the
promise of the Holy Ghost, he hath shed forth this which ye
now see and hear;' speaking of the miraculous gifts conferred
on the apostles at the day of Pentecost, For these gifts are
from Christ, not as God absolutely, but as mediator, in which
capacity he received all from the Father in a way of free do-
nation. Thus, therefore, he received the Spirit as the author
of all spiritual gifts. And whereas all the powers of the
world to come consisted in them, and the whole work of the
building and propagation of the church depended on them,
the apostles after all the instructions they had received from
Christ, whilst he conversed with them in the days of his flesh,
and also after his resurrection, were commanded not to go
about the great work which they had received commission
for, until they had received power hy the coming of the Holy
Ghost upon them in the communication of those gifts; Acts
i. 4. 8. And as they neither might nor could do any thing
in their peculiar work, as to the laying of the foundation of

VOL. IV. R

242 A DISCOURSE OF SPIRITUAL GIFTS,

the Christian church, until they had actually received those
extraordinary gifts which gave them power so to do ; so if
those who undertake in any place, degree, or office, to carry
on the edification of the church, do not receive those more
ordinary gifts which are continued unto that end, they have
neither right to undertake that work, nor poiuer to perform it
in a due manner.

The things which we are to inquire into concerning these
gifts, are, I. Their name; II. Their nature in general, and
therein how they agree with and differ from saving graces ;
III. Their distinction : IV. The particular natU7'e oi thexxi; and,
V. Their use in the church of God.

I. The general name of those spiritual endowments which
we intend is SofiaTa; so the apostle renders m3no, Eph. iv.
8. from Psal. Ixviii. 18. dona, gifts. That is, they are free
and undeserved effects of divine bounty. In the minds of
men on whom they are bestowed, they are spiritual powers
and endowments with respect unto a certain end. But as
to their original and principal cause, they Q.Yefree,undese7-ved
gifts. Thence the Holy Spirit, as the author of them, and
with respect unto them, is called Swpca tov Oiov, the * gift of
God ;' John iv. 10. And the effect itself is also termed Stopta
TOV ayiov -nvEVfiaTOQ, the ' gift of the Holy Ghost;' Acts x. 46.
The ' gift of God;' Acts viii. 20. The * gift of the grace of
God;' Eph. iii. 7. The 'gift of Christ;' Eph. iv. 7. The
'heavenly gift;' Heb. vi. 4. All expressing the freedom of
their communication on the part of the Father, Son, and
Spirit. And in like manner on the same account are they
called xa/oiffjU"'""' that is, 'gracious largesses;' gifts proceeding
from mere bounty. And therefore saving graces are also ex-
pressed by the same name in general, because they also are
freely and undeservedly communicated unto us; Rom. xi. 28.
But these gifts are frequently and almost constantly so ex-
pressed ; Rom. xii. 6. 1 Cor. i. 7. vii. 7. xii. 4. 9. 28. 30. 1 Pet
iv. 14. 2 Tim. i. 6. And it is absolute freedom in the bestower
of them that is principally intended in this name. Hence he
hath left his name as a curse unto all posterity, who thought
this free gift of God might be purchased with money; Acts
viii. 20. A pageantry of which crime the apostate ages of
the church erected, in applying the name of that sin to the
purchase of hcnefices and dignities, whilst the gift of God was

A DISCOURSE OF SPIRITUAL GIFTS. 243

equally despised on all hands. And indeed this was that
whereby in all ages countenance was given unto apostacy
and defection from the power and truth of the gospel. The
names of spiritual things were still retained, but applied to
outward forms and ceremonies, which thereby were substi-
tuted insensibly into their room, to the ruin of the gospel
in the minds of men. But as these gifts were not any of
them to be bought, no more are they absolutely to be at-
tained by the natural abilities and industry of any, whereby
an image of them is attempted to be set up by some, but
deformed and useless. They will do those things in the
church by their own abilities, which can never be acceptably
discharged but by virtue of those free gifts which they de-
spise ; whereof we must speak more afterward. Now the
full signification of these words in our sense is peculiar unto
the New Testament. For although in other authors they
are used for a gift or free grant, yet they never denote the
endoivments or abilities of the minds of men who do receive
them, which is their principal sense in the Scripture.

With respect unto their especial nature, they are called
irvivfiaTiKa : sometimes absolutely ; 1 Cor, xii. 1. Trspi de twv
TTvevfiaTiKwv,' but concerning spirituals;' that is, spiritual gifts.
And so again, chap. xiv. 1. ^rjXourera TTvevixaTiKci, ' desire spi-
rituals ;' that is, gifts; for so it is explained; chap. xii. 31.
^rjXowTE TO. -xapianaTa ra KpdrTova, 'covet earnestly the best
gifts.' Whenever therefore, they are called TrvevfjiaTiKa, there
XapiafxaTa, denoting their general nature, is to be supplied : and
where they are called x'^9'-<^f^fiTo- only. TrvEu/iaTtica is to be un-
derstood, as expressing their especial difference from all others.
They are neither 7iatural, nor moral, but spiritual endow-
ments. For both their author, nature, and object, are re-
spected herein. Their author is the Holy Spirit ; their na-
ture is spiritual ; and the object about which they are exer-
cised, are spiritual things.

Again, with respect unto the manner of their communi-
cation they are called fxtpiafxoi rov Trvevfiarog ayiov ; Heb.
ii.4. 'Distributions, or partitions of the Holy Ghost ;' not
whereof the Holy Ghost is the subject, as though he were
parted or divided, as the Socinians dream on this place ; but
whereof he is the author, the distributions which he makes.
And they are thus called divisions, partitions, or distribu-

R 2

244 A DISCOURSE OF SPIRITUAL GIFTS.

tions, because they are of divers sorts and kinds, according
as the edification of the church did require. And they were
not, at any time, all of them given out unto any one person,
at least so, as that others should not be made partakers of
the same sort. From the same inexhaustible treasure of
bounty, grace, and power, these gifts are variously distri-
buted unto men. And this variety, as the apostle proves,
gives both ornament and advantage to the church. ' If the
whole body were an eye, where were the hearing, &c. 1 Cor.
xii. 16 — 25. It is this juifjiafiog, this various distribution of
gifts, that makes the chui'ch an organical body; and in this
composure, with the peculiar uses of the members of the
body, consists the harmony, beauty, and safety of the whole.
Were there no more but one gift, or gifts of one sort, the
whole body would be but one member : as where there is
none, there is no animated body but a dead carcass.

And this various distribution, as it is an act of the Holy
Spirit, produceth dudpiaiv : diaipiaBig ^apKTfiuTiov elal, ' There
are diversities of gifts;' 1 Cor. xii. 4. 1\\& gifts thus dis-
tributed in the church are divers as to their sorts and kinds,
one of one kind, another of another : an account hereof is
given by the apostle particularly, ver. 8 — 10. in a distinct
enumeration of the sorts or kinds of them. The edification
of the church is the general end of them all ; but divers,
distinct, different gifts are required thereunto.

These gifts being bestowed, they are variously expressed
with regard unto the nature and manner of those operations
which we are enabled unto by virtue of them. So are they
termed ^laKov'iag, ' ministrations ;' 1 Cor. xii. 5. That is,
powers and abilities whereby some are enabled to administer
spiritual things unto the benefit, advantage, and edification
of others : and ivepyiifxciTa, ver. 6. ' effectual workings' or
operations, efficaciously producing the effects which they
are applied unto. And lastly, they are comprised by the
apostle in that expression, (pavipuxrig tov TrvevfiaTog, ' The
manifestation of the Spirit ;' ver. 7. In and by them doth
the Holy Spirit evidence and manifest his power. For the
effects produced by them, and themselves in their own na-
ture, especially some of them, do evince, that the Holy Spirit
is in them, that they are given and wrought by him, and are
the ways whereby he acts his own power and grace.

A DISCOURSE OF SPIRITUAL GIFTS. 245

These things are spoken in the Scripture as to the names
of these spiritual gifts : and it is evident, that if we part
with our interest and concern in them, we must part with no
small portion of the New Testament. For the mention of
them, directions about them, their use, and abuse, do so
frequently occur, that if we are not concerned in them, we
are not so in the gospel.

CHAP. II.

Differences hetween spiritual gifts and saving grace.

Their nature in general, which in the next place we inquire
into, will be much discovered in the consideration of those
things wherein these gifts do agree with saving graces, and
wherein they differ from them.

First, There are three things wherein spiritual gifts ^md
saving graces do agree.

1. They are both sorts of them the purchase of Christ for
his church, the especial fruit of his mediation. We speak
not of such gifts or endowments of men's minds as consist
merely in the improvement of their natural faculties. Such
are ivisdom, learning, skill in arts and sciences, which those may
abound and excel in who are utter strangers to the church
of Christ ; and frequently they do so, to their own exalta-
tion and contempt of others. Nor do I intend abilities for
actions moral, civil, or political ; 2iS fortitude, skill in (govern-
ment or rule, and the hke. For although these are gifts of
the power of the Spirit of God, yet they do belono- unto
those operations which he exerciseth in upholding or ruling
of the world, or the old creation as such, whereof I have
treated before. But I intend those alone which are con-
versant about the gospel, the things and duties of it, the
administration of its ordinances, the propagation of its doc-
trine and profession of its ways. And herein also I put a
difference between them, and all those gifts of the Spirit
about sacred things, which any of the people of God en-
joyed under the Old Testament. For we speak only of those
which are powers of the world to come. Those others were

246 A DISCOURSE OF SPIRITUAL GIFTS.

suited to the economy of the old covenant, and confined with
the light which God was pleased then to communicate unto
his church. Unto the gospel state they were not suited, nor
would be useful in it. Hence the prophets, who had the
most eminent gifts, did yet all of them come short of John
the Baptist ; because they had not by virtue of their gifts
that acquaintance with the person of Christ, and insight
into his work of mediation, that he had ; and yet also, he
came short of him that is least in the kingdom of heaven, be-
cause his gifts were not purely evangelicol. Wherefore these
gifts whereof we treat, are such as belong unto the kingdom
of God erected in an especial manner by Jesus Christ after
his ascension into heaven : for he was exalted that he might
Jill all things, ra iravra, that is, the whole church with these
effects of his power and grace. The power, therefore, of
communicating these gifts, was granted unto the Lord Christ
as mediator by the Father, for the foundation and edification
of his church, as it is expressed. Acts ii. 33. And by them
was his kingdom both set up and propagated, and is pre-
served in the world. These were the weapons of warfare
which he furnished his disciples withal, when he gave them
commission to go forth and siihdne the world unto the obedi-
ence of the gospel ; Acts i. 4. 8. And mighty were they
through God unto that purpose ; 2 Cor. x. 3 — 6. In the use
and exercise of them did the gospel run, and zvas glori/ied,
to the ruin of th-e kingdom of Satan and darkness in the
world. And that he was ever able to erect it again under
another form than that of Gentilism, as he hath done in the
antichristian apostacy of the church visible, it was from a
neglect and contempt of these gifts, with their due use and
improvement. When men began to neglect the attaining of
these spiritual gifts, and the exercise of them, in praying,
in preaching, in interpretation of the Scripture, in all the
administrations and whole worship of the church, betaking
themselves wholly to their own abilities and inventions, ac-
commodated unto their ease and secular interest, it was an
easy thing for Satan to erect again his kingdom, though not
in the old manner, because of the light of the Scripture
which had made impression on the minds of men, which he
could not obliterate. Wherefore he never attempted openly
any more to set up Heathenism or Paganism, with the gods of

A DISCOURSE OF SPIRITUAL GIFTS. 247

the old world and their worship ; but he insensibly raised
another kingdom, which pretended some likeness unto and
compliance with the letter of the word, though it came at last
to be in all things expressly contrary thereunto. This was
his kingdom of apostacy and darkness under the papal anti-
christianism, and woful degeneracy of other Christians in
the world. For when men who pretend themselves intrusted
with the preservation of the kingdom of Christ, did wilfully
cast away those weapons of their warfare whereby the world
was subdued unto him, and ought to have been kept in sub-
jection by them, what else could ensue ?

By these gifts, I say, doth the Lord Christ demonstrate
his power, and exercise his rule. External force and carnal
weapons were far from his thoughts, as unbecoming his ab-
solute sovereignty over the souls of men, his infinite power
and holiness. Neither did any ever betake themselves unto
them in the affairs of Christ's kingdom, but either whea
they had utterly lost and abandoned these spiritual weapons,
or did not believe that they are sufficient to maintain the in-
terest of the gospel, though originally they were so to intro-
duce and fix it in the world ; that is, that although the gifts of
the Holy Ghost were sufiicient and effectual to bring in the
truth and doctrine of the gospel against all opposition, yet
are they not so to maintain it ; which they may do well once
more to consider. Herein, therefore, they agree with saving
graces: for that they are peculiarly from Jesus Christ the
mediator, is confessed by all ; unless it be by such as by
whom all real internal grace is denied. But the sanctifying
operations of the Holy Spirit, with their respect unto the
Lord Christ as Mediator, have been sufficiently before con-
firmed.

2. There is an agreement between saving graces and spi-
ritual gifts, with respect unto their immediate efficient cause.
They are both sorts of them wrought by the power of the Holi/
Ghost. As to what concerneth the former or saving grace,
I have already treated of that argument at large ; nor will
any deny that the Holy Ghost is the author of these graces, but
those that deny that there are any such. That these gifts
are so wrought by him is expressly declared wherever there
is mention of them in general or particular. Wherefore,
when they acknowledge that there were such gifts, all con-

248 A DISCOURSE or spiritual gifts.

fess him to be their author ; by whom he is denied so to be,
it is only because they deny the continuance of any such gifts
in the church of God, But this is that which we shall dis-
prove.

3. Herein also they agree, that both sorts of them are de-
signed unto the good, benefit, ornament, and glonj of the church.
The church is the proper seat and subject of them, to it are
they granted, and in it do they reside. For Christ is given
to be the * head over all things unto the church, which is his
body, the fulness of him that filleth all in all ;' Eph. i. 22,
23. But this church falls under a double consideration.
First, as it is believing; Secondly, as it is professing. In the
first respect absolutely it is invisible, and as such is the pe-
culiar subject of saving grace. This is that church which
Christ ' loved and gave himself for it, thathe might sanctify and
cleanse it, and present it unto himself a glorious church, not
having spot or wrinkle, or any such thing, but that it should be
holy and without blemish ;' Eph, v. 26, 27. This is the work
of saving grace, and by a participation thereof do men be-
come members of this church, and not otherwise. And herel^y
is the professing church quickened and enabled unto profes-
sion in an acceptable manner. For the elect receive grace
unto this end in this world, that they may glorify Christ and
the gospel in the exercise of it; Col. i, 6. John xv. 8, But
gifts are bestowed on the professing church, to render it vi-
sible in such a way as whereby God is glorified, Grace gives
an invisible life to the church ; gifts give it a visible profession.
For hence doth the church become organical and disposed
into that order which is beautiful and comely. Where any
church is organized merely by outward rules, perhaps of their
own devising, and makes profession only in an attendance
unto outward order, not following the leading of the Spirit
in the communication of his gifts, both as to order and dis-
charge of the duties of profession, it is but the image of a
church wanting an animating principle and form. That pro-
fession which renders a church visible according to the mind
of Christ, is the orderly exercise of the spiritual gifts bestowed
on it, in a conversation evidencing the invisible principle of
saving grace. Now these gifts are conferred on the church
in order unto the edif cation of itself in love ; Eph, iv. 16. as
also the propagation of its profession in the world, as shall

A DISCOURSE OF SPIRITUAL GIFTS. 249

be declared afterward. Wherefore, both of these sorts have
in general the same end, or are given by Christ unto the same
purpose, namely, the good and benefit of the church, as they
are respectfully suited to promote them.

It may also be added, that they agree herein, that they
have both the same respect unto the bounty of Christ. Hence
every grace is a gift, that which is given and freely bestowed
on them that have it; Matt. xiii. 11. Phil. i. 29. And al-
though on the other side every gift be not a grace, yet pro-
ceeding from gracious favour and bounty, they are so called ;
Rom. xii. 6. Eph. iv. 7. How, in their due exercise they
are mutually helpful and assistant unto each other, shall be
declared afterward.

Secondly, We may consider wherein the difference lies
or doth consist, which is between these spiritual gifts and
sanctifying graces. And this may be seen in sundry in-
stances. As,

1. Saving graces are icapTroc, the ' fruit or fruits of the
Spirit;' Gal. v. 22. Eph. v. 9. Phil. i. 11. Now fruits pro-
ceed from an abiding root and stock of whose nature they
do partake. There must be a * good tree' to bring forth
' good fruit ;' Matt. xii. 33. No external watering or appli-
cations unto the earth, will cause it to bring forth useful
fruits, unless there are roots from which they spring and are
educed. The Holy Spirit is as the root unto these fruits ;
the root which bears them, and which they do not bear, as
Rom. xi. 18. Therefore, in order of nature is he given unto
men before the production of any of these fruits. Thereby
are they ingrafted into the olive, are made such branches in
Christ the true vine, as derive vital juice, nourishment, and
fructifying virtue from him even by the Spirit. So is he ' a
well of water spinging up unto everlasting life;' John iv. 14.
He is a spring in believers, and all saving graces are but
waters arising from that living overflowing spring. From him
a root or spring, as an internal virtue, power, or principle, do
all these/n/zVs come. To this end doth he chcell in them and
abide with them according to the promise of our Lord Jesus
Christ; John xiv. 17. Rom. viii. 11. 1 Cor. iii. 16. whereby
the Lord Christ effecteth his purpose in ordaining his disci-
ples to ' bring forth fruit that should remain;' John xv. 16.
In the place of his holy residence he worketh these effects

250 A DISCOURSE OF SPIRITUAL GIFTS.

freely according to his own will. And there is nothing that
hath the true nature of saving grace, but what is so a, fruit of
the Spirit. We have not first these graces, and then by virtue
of them receive the Spirit^ (for whence should we have them
of ourselves ?) but the Spirit bestowed on us, worketh them
in us ; and gives them a spiritual divine nature in conformity
unto his own.

With gij'ts singly considered, it is otherwise. They are
indeed works and effects, but not properly fruits of the Spirit,
nor are any where so called. They are effects of his opera-
tion upon men, not fruits of his working in them. And,
therefore, many receive these gifts, who never receive the
Spirit as to the principal ends for which he is promised.
They receive him not to sanctify and make them temples unto
God ; though metonymically with respect unto his outward
effects they may be said to be made partakers of him. This
renders them o^^l different nature and kind from saving graces.
For, whereas there is an agreement and coincidence between
them in the respects beforementioned, and whereas the seat
and subject of them, that is, of gifts absolutely, and princi-
pally of graces also, is the mind, the difference of their nature
proceeds from the different manner of their communication
from the Holy Spirit.

2. Saving grace proceeds from, or is the effect and fruit
of, electing love. This I have proved before in our inquiry
into the nature of holiness. See it directly asserted, Eph.
i. 3, 4. 2Thess. ii. 13. Acts ii. 41. xiii. 48. Whom God
graciously chooseth and designeth unto eternal life, them he
prepares for it by the communication of the means which are
necessary unto that end ; Rom. viii. 28 — 30. Hereof sanc-
tification, or the communication of saving grace,'is compre-
hensive ; for we are ' chosen unto salvation through the
sanctification of the Spirit;' 2 Thes. ii. 13. For this is that
whereby we are made * meet for the inheritance of the saints
in light;' Col. i. 12. The end of God in election is the son-
ship and salvation of the elect, unto the ' praise of the glory
of his grace;' Eph. i. 5, 6. And this cannot be, unless his
image be renewed in them in holiness or saving graces.
These, therefore, he works in them, in pursuit of his eternal
purpose therein. But gifts on the other hand which are no
more but so, and where they are solitary or alone, are only

A DISCOURSE OF SPIRITUAL GIFTS. 251

the effects of a temporary election. Thus God chooseth some
men into some ojfice in the church, or unto some work in the
world. As this includeth a preferring them before or above
others, or the using them when others are not used, we call it
election; and in itself it is their fitting for, and separation
unto, their office or work. And this temporary/ election is the
cause and rule of the dispensation of glhs. So he chose Saul
to be king over his people, and give him thereon another
spirit, or gifts fitting him for rule and government. So our
Lord Jesus Christ chose and called at the first ttvelve to be
his apostles, and gave unto them all alike miraculous gifts.
His temporary choice of them was the ground of his commu-
nication of gifts unto them. By virtue hereof no saving
graces were communicated unto them, for one of them never
arrived unto a participation of them. * Have not I,' saith our
Saviour unto them, ' chosen you, twelve, and one of you is a
devil?' John vi. 70, He had chosen them unto their oflSce,
and endowed them with extraordinary gifts for the discharge
thereof, but one of them being not chosen unto salvation before
the foundation of the world, being not ordained unto eternal
life, but on the other side being the son of perdition, or one
certainly appointed unto destruction, or before of old or-
dained unto that condemnation, he continued void of all
sanctifying graces, so as unto any acceptation with God, he
was in no better condition than the devil himself, whose
work he was to do. Yet was he, by virtue of this choice
unto the office of apostleship for a season, endowed with the
same spiritual gifts that the other was: and this distinction
our Saviour himself doth plainly lay down. For, whereas
he says, John vi. 70. ' I have chosen you twelve,' that is,
with a temporary choice unto oflSce; John xiii. 18. he saith,
' I speak not of you all, I know whom I have chosen,' so ex-
cepting Judas from that number, as is aftei-ward expressly
declared. For the election which here he intends, is that
which is accompanied with an ' infallible ordination unto
abiding fruit-bearing;' chap. xv. 16. that is, eternal election
wherein Judas had no interest.

And thus it is in general and in other instances. When
God chooseth any one to eternal life, he will in pursuit of
that purpose of his, communicate saving grace unto them.
And although all believers have gifts also sufficient to enable

252 A DISCOURSE OF SPIRITUAL GIFTS.

them unto the discharge of their duty in their station or con-
dition in the church, yet they do not depend on the decree of
election. And where God calleth any, or chooseth any iinto
an office, charge, or work in the church, he always furnisheth
them with gifts suited unto the end of them. He doth not so
indeed unto all that will take any office unto themselves ; but
he doth so unto all whom he calls thereunto. Yea his call
is no otherwise known but by the gifts which he communi-
cates for the discharge of the work or office, whereunto any
are called. In common use I confess all things run contrary
hereunto. Most men greatly insist on the necessity of an
outward call unto the office of the ministry, and so far no
doubt they do well ; for ' God is the God of order ;' that is, of
his own. But, whereas they limit this outward call of theirs
unto certain persons, ways, modes, and ceremonies of their
own, without which they will not allow that any man is
rightly called unto the ministry, they do but contend to op-
press the consciences of others by their power and with their
inventions. But their most pernicious mistake is yet remain-
ing : so that persons have or do receive an outward call in
their mode and way, which what it hath of a call in it I know
not, they are not solicitous whether they are called of God
or no. For they continually admit of them unto their out-
waid call, on whom God hath bestowed no spiritual gifts to
fit them for their office ; whence it is as evident as if written
with the beams of the sun, that he never called them there-
unto. They are as watchful as they are able, that God him-
self shall impose none on them besides their way and order,
or their call. For, let a man be furnished with ministerial
gifts never so excellent, yet if he will not come up to their
call, they will do what lies in them for ever to shut him out
of the ministry : but they will impose upon God without his
call every day. For if they ordain any one in their way unto an
office, though he have no more of spiritual gifts than Balaam's
ass, yet if you will believe them, Christ must accept of him
for a minister of his whether he will or no. But let men
dispose of things as they please, and as it seemeth good unto
them, Christ hath no other order in this matter, but as ' every
one hath received the gift, so let them minister as good
stewards of the grace of God ;' 1 Pet. iv. 10. and Rom. xii.
6 — 8. It is true, that no man ought to take upon him the

A DISCOURSE OF SPIRITUAL GIFTS. 253

office of the ministry, but he that is, and until he be, so-
lemnly called and set apart thereunto by the church : but it
is no less true, that no church hath either rule or right so to
call or set apart any one to the ministry, whom Christ hath
not previously called by the communication of spiritual gifts
necessary to the discharge of his office ; and these things
must be largely insisted on afterward.

3. Saving grace is an effect of the covenant, and be-
stowed in the accomplishment, and by virtue of the pro-
mises' thereof. This hath been declared elsewhere at large,
where we treated of regeneration and sanctification. All that
are taken into this covenant are sanctified and made holy.
There is no grace designed unto any in the eternal purpose of
God, none purchased or procured by the mediation of Christ,
but it is comprised in, and exhibited hy the promises of the co-
venant. Wherefore, they only who are taken into that cove-
nant are made partakers of saving grace, and they are all so.
Things are not absolutely so with respect unto spiritual
gifts, although they also in some sense belong unto the co-
venant. For the promises of the covenant are of two sorts.
(1.) Such as belong unto the internal form and essence of it.
(2.) Such as belong unto its outward administration; that is,
the ways and means whereby its internal grace is made ef-
fectual. Saving grace proceedeth from the former; gifts re-
late unto the latter. For all the promises of the plentiful
effusion of the Spirit under the New Testament, which are fre-
quently applied unto him as he works and effects evangelical
gifts extraordinary and ordinary in men, do belong unto the
new covenant; not as unto its internal essence and form, but
as unto its outward administration. And if you overthrow
this distinction, that the covenant is considered either with
respect unto its internal grace, or its external administration,
every thing in religion will be cast into confusion. Take
away internal grace as some do, and the whole is rendered a
mere outside appearance : take away the outward administra-
tion, and all spiritual gifts and order thereon depending must
cease. But as it is possible that some may belong unto the
covenant with respect unto internal grace, who are no way
taken into the external administration of it, as elect infants
who die before they are baptized; so it is frequent that some
may belong to the covenant, with respect to its outward ad'

254 A DISCOURSE OF SPIRITUAL GIFTS.

viiuistration by virtue of" spiritual gifts, who are not made
partakers of its inward effectual grace.

4. Saving grace hath an immediate respect \xntoi\ve priestly
office of Jesus Christ, with the discharge thereof, in his oblation
and intercession. There is, I acknowledge, no gracious
communication unto men that respects any one ofSce of
Christ exclusively unto the other. For his whole mediation
hath an influence into all that we receive from God in a way
of favour or grace. And it is his person as vested with all
his offices, that is the immediate fountain of all grace unto
us. But yet something may, yea, sundry things do pecu-
liarly respect some one of his offices, and are the immediate
effects of the virtue and efficacy thereof. So is our reconcilia-
tion and peace with God the peculiar effect of his oblation,
which as a priest he offered unto God. And so in like man-
ner is our sanctijication also, wherein we are ' washed and
cleansed from our sins in his blood ;' Eph. v. 25, 26. Tit.
ii. 14. And, although grace be wrought in us by the ad-
ministration of the kingly power of Christ, yet it is in the pur-
suit of what he had done for us as spriest, and the making of it
effectual unto us. For by his kingly power he makes effectual
the fruits of his oblation and intercession: but gifts proceed
solely from the regal office and power of Christ. They have
a remote respect unto, and foundation in the death of Christ,
in that they are all given and distributed unto, and for the
good of that church which he purchased with his own blood;
but immediately they are effects only of his kingly power.
Hence authority to give and dispose them is commonly
placed as a consequent of his exaltation at the right hand
of God, or with respect thereunto; Matt, xxviii. 18. Acts ii.
33. This the apostle declares at large; Eph. iv. 7 — 11.
Christ being exalted at the right hand of God, all power in
heaven and earth being given unto him, and he being given
to be head over all things unto the church, and having for
that end received the promise of the Spirit from the Father,
he gives out these gifts as it seemeth good unto him. And
the continuation of their communication, is not the least
evidence of the continuance of the exercise of his kingdom:
for besides the faithful testimony of the word to that purpose,
there is a threefold evidence thereof, giving us experience of it.
(1.) His communication of saving grace in the regeneration.

A DISCOURSE OF SPIRITUAL GIFTS. 255

conversion, and sanctification of the elect. For these things
he worketh immediately by his kingly power. And whilst
there are any in the world savingly called and sanctified, he
leaves not himself without witness as to his kingly power
over all flesh, whereon he gives ' eternal life unto as many as
the Father hath given him;' John xvii. 2. But this evidence
is wholly invisible unto the world, neither is it capable of
receiving; it when tendered, because it cannot ' receive the
Spirit, nor seeth him, nor knoweth him ;' John xiv. 17. Nor
are the things thereof, exposed to the judgment of sense or
reason ; 1 Cor. ii. 9, 10. (2.) Another evidence hereof, is
given in the judgmetits that he executes in the world, and the
outward protection which he affords unto his church. On
both these there are evident impressions of the continued
actual exercise of his divine power and authority : for, in the
judgments that he executes on persons and nations that
either reject the gospel or persecute it, especially in some
signal and uncontrollable instance, as also in the guidance,
deliverance, and protection of his church, he manifests that
' though he was dead yet he is alive, and hath the keys of
hell and death.' But yet because he is on the one hand
pleased to exercise great patience towards many of his open
stubborn adversaries, yea, the greatest of them, suffering
them to walk and prosper in their own ways, and to leave his
church unto various trials and distresses, his power is much
hid from the world at present in these dispensations, (3.)
The third evidence of the continuance of the administration
of his mediatory kingdom, consists in his dispensations of
these spiritual gifts, which are properly the powers of the neio
world. For such is the nature of them and their use, such
the sovereignty that appears in their distribution, such their
distinction and difference from all natural endowments, that
even the world cannot but take notice of them, though it
violently hate and persecute them ; and the church is abun-
dantly satisfied with the sense of the power of Christ in
them. Moreover, the principal end of these gifts is, to ena-
ble the officers of the church unto the due administration of
all the laws and ordinances of Christ unto its edification.
But all these laws and ordinances, these offices and officers,
he gives unto the church as the Lord over his own house
as the sole sovereign lawgiver and ruler thereof.

25G A DISCOURSE OF SPIRITUAL GIFTS,

5. They differ as unto the event even in this world they
may come unto, and oft-times actually do so accordingly.
For all gifts, the best of them, and that in the highest degree
wherein they may be attained in this life, may be utterly
lost or taken away. The law of their communication is, that
who improveth not that talent or measure of them which he
hath received, it shall be taken from him. For, whereas,
they are given for no other end, but to trade withal accord-
ing to the several capacities and opportunities that men have
in the church, or their families, or their own private exercise,
if that be utterly neglected, to what end should they be left
unto rust and uselessness in the minds of any ? Accordingly
we find it to come to pass. Some neglect them, some reject
them, and from both sorts they are judicially taken away.
Such we have amongst us. Some there are who had received
considerable spiritual abilities for evangelical administra-
tions : but after a while they have fallen into an outward
state of things, wherein, as they suppose, they shall have no
advantage by them ; yea, that their exercise would turn to
their disadvantage, and thereon do wholly neglect them : by
this means they have insensibly decayed, until they become
as devoid of spiritual abilities, as if they never had experi-
ence of any assistance in that kind. They can no more either
pray, or speak, or evidence, the power of the Spirit of God
in any thing unto the edification of the church. ' Their arm
is dried up, and their right eye is utterly darkened ;' Zech.
xi. 17. And this sometimes they come to be sensible of,
yea, ashamed of, and yet cannot retrieve themselves. But
for the most part they fall into such a state, as wherein the
profession and use of them becomes as they suppose incon-
sistent with their present interest, and so they openly re-
nounce all concernment in them : neither for the most part
do they stay here, but after they have rejected them in them-
selves, and espoused lazy, profitable outward helps in their
room, they blaspheme the author of them in others, and de-
clare them all to be delusions, fancies, and imaginations.
And, if any one hath the confidence to own the assistance
of the Holy Spirit in the discharge of the duties of the gos-
pel unto the edification of the church, he becomes unto them
a scorn and reproach. These are branches cut off from the
vine, whom men gather ; or those whose miserable condition

A DISCOURSE OF SPIRITUAL GIFTS. 257

is described by the apostle; Heb. vi. 4 — 6. But one way
or other, these gifts may be utterly lost or taken away from
them, who have once received them, and that whether they
be ordinarii or extraordinary . There is no kind of them, no
degree of them, that can give us any security, that they shall
be always continued with us, or at all beyond our diligent
attendance unto their use and exercise. With mvins srace
it is not so. It is, indeed, subject unto various decays in us ;
and its thriving or flourishing in our souls, depends upon,
and answers unto our diligent endeavour in the use of all
means of holiness, ordinarily; 2 Pet. i. 5 — 10. For besides
that, no man can have the least evidence of any thing of this
grace in him, if he be totally negligent in its exercise, and
improvement; so no man ought to expect that it will thrive
or abound in him, unless he constantly and diligently attend
unto it, and give up himself in all things to its conduct. But
yet, as to the continuance of it in the souls of the elect, as
to the life and being of its principle, and principal effect in
habitual conformity unto God and his will, it is secured in
the covenant of grace.

6. On whomsoever saving grace is bestowed, it is so firstly
and principally for himself and his own good. It is a fruit
of the especial love and kindness of God unto his own soul;
Jer. xxxi. 3. This both the nature and all the ends of it do
declare. For it is given unto us to renew the image of God
in us, to make us like unto him, to restore our nature, enable
us unto obedience, and to make us meet for the inheritance
of the saints in light. But yet we must take heed that we
think not that grace is bestowed on any merely for themselves.
For, indeed, it is that wherein God designeth a good unto all,
*Vir bonus commune Bonum.' — 'A good man is a good to
all :' Mic. v. 7. And, therefore, God in the communication
of saving grace unto any, hath a three-fold respect unto
others, which it is the duty of them that receive it diligently
to consider and attend unto. (1.) He intends to give an
example by it of what is his will, and what he approveth of:
and, therefore, he requires of them in whom it is, such fruits
in holy obedience, as may express the example of a holy life
in the world, according to the will of God and unto his glory.
Hereby doth he farther the salvation of the elect; 1 Pet. iii.
1, 2. 1 Cor. vii. 16. convince the unbelieving world at

VOL. IV. s

258 A DISCOURSE OF SPIRITUAL GIFTS.

present, 1 Pet. ii. 12. 15. iii. 16. and condemn it here-
after ; Heb. xi. 7. and himself is glorified; Matt. v. 16.
Let therefore no man think, that because grace is firstly and
principally given him for himself and his own spiritual ad-
vantage, that therefore he must not account for it also w^ith
respect unto those other designs of God. Yea, he who in
the exercise of what he esteems grace, hath respect only unto
himself, gives an evidence that he never had any that was
genuine and of the right kind. (2.) Fruitful ness unto the
benefiting of others is hence also expected. Holy obedience,
the eflfect of saving grace, is frequently expressed in the
Scripture by fruits and fruitfulness. See Col. i. 10. And
these fruits, or the things which others are to feed upon and
to be sustained by, are to be born by the plants of the Lord,
the trees of righteousness. The fruits of love, charity, bounty,
mercy, wisdom, are those whereby grace is rendered useful in
the world, and is taken notice of as that which is lovely and
desirable, Eph. ii. 10. (3.) God requires, that by the ex-
ercise of grace the doctrine of the gospel be adorned and
propagated. This doctrine is from God ; our profession is
our avowing of it so to be : what it is the world knows not,
but takes its measures of it from what it observes in them
by whom it is professed. And it is the unprofitable flagitious
lives of Christians that have almost thrust the gospel out of
the world with contempt. But the care that it be adorned,
that it be glorified, is committed of God unto every one on
whom he bestows the least of saving grace. And this is to
be done only by the guidance of a holy conversation in con-
formity thereunto. And many other such blessed ends there
are, wl^erein God hath respect unto the good and advantage
of other men in the collation of saving grace upon any. And
if gracious persons are not more useful than others in all
things that may have a real benefit in them unto mankind,
it is their sin and shame. But yet, after all, grace is prin-
cipally and in the first place given unto men for themselves,
their own good and spiritual advantage, out of love to their
souls, and in order unto their eternal blessedness ; all other
eff'ects are but secondary ends of it. But as unto these spi-
ritual gifts it is quite otherwise. They are not in the first
place bestowed on any for their own sakes, or their own good
but for the good and benefit of others. So the apostle ex-

A DISCOURSE OF SPIRITUAL GIFTS. 259

pressly declares, 1 Cor. xii. 7. 'The manifestation of the
Spirit is given to every man to profit withal.' These gifts
whereby the Spirit evidenceth and manifesteth his power,
are bestowed on men for this very end, that they may profit
and benefit others in their edification. And yet also where
they are duly improved, they tend much to the spiritual ad-
vantage of them on whom they are bestowed, as we shall see
afterward. Wherefore as grace is primarily given unto us
for ourselves, and secondarily for the good of others ; so
gifts are bestowed in the first place for the edification of
others, and secondly for our own spiritual advantage also.

7, The principal difference between them is in their na-
ture and kind, discovering itself in their different subjects,
operations, and effects. For those already insisted on, are
principally from external causes and considerations. And,
(1.) As to the different subjects of them, spiritual gifts are
placed and seated in the mind or understanding only, whe-
ther they are ordinary or extraordinary they have no other
hold nor residence in the soul. And they are in the mind
as it is notional and theoretical, rather than as it is practical.
They are intellectual abilities and no more. I speak of them
which have any residence in us ; for some gifts, as miracles
and tongues, consisted only in a transient operation of an ex-
traordinary power. Of all others illumination is the founda-
tion, and spiritual light their matter. So the apostle declares
in his order of expression, Heb. vi. 4. The will, and the
affections, and the conscience, are unconcerned in them.
Wherefore they change not the heart with power, although
they may reform the life by the eflScacy of light. And al-
though God doth not ordinarily bestow them on flagitious
persons, nor continue them with such as after the reception
of them become flagitious ; yet they may be in those who
were unrenewed, and have nothing in them to preserve men
absolutely from the worst of sins. But saving grace pos-
sesseth the whole soul; men are thereby 'sanctified throughout
in the whole spirit, soul, and body,' 1 Thess. v. 17. as hath
been at large declared. Not the mind only is savingly en-
lightened, but there is a principle of spiritual life infused into
the whole soul, enabling it in all its powers and faculties to
act obedientially unto God, whose nature hath been fully
explained elsewhere. Hence, (2.) They differ in their opera-

s 2

260 A DISCOURSE OF SPIRITUAL cVlFTS.

tiom. For grace changeth and transformeth the whole soul
into its own nature, Isa. xi. 6 — 8. Rom. vi. 17. xii. 2.
2 Cor. iii, 18. It is a new, a divine nature unto the soul,
and is in it a habit disposing, inclhiing and enabling of it
unto obedience. It acts itself in faith, love, and holiness, in
all things. But gifts of themselves have not this power nor
these operations. They may and do, in those who are pos-
sessed of them in and under their exercise, make great im-
pression on their own affections, but they change not the
heart, they renew not the mind, they transform not the soul
into the image of God. Hence where grace is predominant,
every notion of light and truth which is communicated unto
the mind, is immediately turned into practice, by having the
whole soul cast into the mould of it ; vi'here only gifts bear
sway, the use of it in duties unto edification is best where-
unto it is designed. (3.) As to effects or consequents, the
great difference is, that on the part of Christ; Christ doth
thereby dwell and reside in our hearts ; when concerning
many of those who have been made partakers of these other
spiritual endowments, he will say, 'Depart from me, I never
knew you,' which he will not say of any one whose soul he
hath inhabited.

These are some of the principal agreements and differences
between saving graces and spiritual gifts ; both sorts of them
being wrought in believers by that 'one and self-same Spirit
which divideth to every one as he will.' And for a close of
this discourse I shall only add, that where these graces and
gifts in any eminency or good degree are bestowed on the
same persons, they are exceedingly helpful unto each other.
A soul sanctified by saving grace, is the only proper soil for
gifts to flourish in. Grace influenceth ^ifts unto a due ex-
ercise, prevents their abuse, stirs them up unto proper occa-
sions, keeps them from being a matter of pride or contention,
and subordinates them in all things unto the glory of God.
When the actings of grace and gifts are inseparable, as when
in prayer the Spirit is a Spirit of grace and supplication, the
grace and gift of it working together, when utterance in
other duties is always accompanied with faith and love, then
is God glorified, and our OAvn salvation promoted. Then
have edifying gifts a beauty and lustre upon them, and ge-
nerally are most successful, when they are clothed and

A DISCOURSE OF SPIRITUAL GIFTS. 261

adorned with humility, meekness, a reverence of God, and
compassion for the souls of men. Yea, when there is no
evidence, no manifestation of their being accompanied with
these and the like graces, they are but as a parable or wise
saying in the mouth of a fool. Gifts on the other side ex-
cite and stir up grace unto its proper exercise, and opera-
tions. How often is faith, love, and delight in God excited
and drawn forth unto especial exercise in believers by the
use of their own gifts. And thus much may suffice as to
the nature of these gifts in general ; we next consider them
under their most general distributions.

CHAP. III.

Of gifts and offices extraordinary : and first of offices.

The spiritual gifts whereof we treat, respect either poivers
and duties in the church, or duties only. Gifts that respect
jwzvers and duties are of two sorts, or there have been, or are
at any time, two sorts of such powers and duties : the first ,
whereof was extraordinary, the latter ordinary, and conse-
quently the gifts subservient unto them must be of two sorts
also, which must farther be cleared.

Whexe\ ex power is given by Christ imto his churches, and
duties are required in the execution of that potver, unto the
ends of his spiritual kingdom, to be performed by virtue
thereof, there is an office in the church. For an ecclesiasti-
cal office is an especial power given by Christ unto any per-
son or persons for the performance of especial duties belong-
ing unto the edification of the church in an especial manner.
And these offices have been of two sorts. First, extraordi-
nary. Secondly, ordinary. Some seem to deny that there
was ever any such thing as extraordinary poiver or extraordi-
nary offices in the church. For they do provide successors
unto all who are pleaded to have been of that kind; and
those such as look how far short they come of them in other
things, do exceed them in power and rule. I shall not con-
tend about words, and shall therefore, only inquire what it
was that constituted them to be officers of Christ in his
church whom thence we call extraordinary ; and then, if

262 A DISCOURSE OF SPIRITUAL GIFTS.

others can duly lay claim unto them, they may be allowed
to pass for their successors.

There are four things which constitute an extraordinary
officer in the church of God, and consequently are required
in, and do constitute, an extraordinary office. 1, An ex-
traordinary call unto an office, such as none other have or
can have by virtue of any law, order, or constitution what-
ever. 2. An extraordinary power communicated unto per-
sons so called, enabling them to act what they are so called
unto, wherein the essence of any office doth consist. 3. Ex-
traordinary ^j/?s for the exercise and discharge of that power.
4. Extraordinary employment as to its extent and measure,
requiring extraordinary labour, travail, zeal, and self-denial.
AH these do and must concur in that office, and unto those
offices which we call extraordinary.

Thus was it with the apostles, prophets and evangelists
at the first, which were all extraordinary teaching officers in
the church, and all that ever were so ; 1 Cor. xii. 28. Eph.
iv. 11. Besides these, there were at the first planting of
the church, persons endued with extraordinary gifts, as of
miracles, healing, and tongues, which did not of themselves
constitute them officers, but do belong to the second head
of gifts which concern duties only. Howbeit these gifts
were always most eminently bestowed on them who were
called unto the extraordinary offices mentioned ; 1 Cor.
xiv. 18. ' I thank my God I speak with tongues more than
you all.' They had the same gift some of them, but the
apostle had it in a more eminent degree. See Matt. x. 8.
And we may treat briefly in our passage of these several
sorts of extraordinary officers.

First, For the apostles, they had a double call, missioi,
and commission, or a twofold apostleship. Their first call
was unto a subserviency unto the personal ministry of Jesus
Christ. For he was a 'minister of the circumcision for the
truth of God, to confirm the promises made unto the fathers ;'
E-om. XV. 8. In the discharge of this his personal ministry
it was necessary that he should have peculiar servants and
officers under him to prepare his way and work, and to at-
tend him therein. So he ' ordained twelve that they should
be with him, and that he might send them forth to preach ;'
Mark iii. 14. This was the substance of their first call and

A DISCOURSE OF SPIRITUAL GIFTS. 263

work, namely, to attend the presence of Christ, and to go
forth to preach as he gave them order. Hence because he
was in his own person, as to his prophetical office, the mi-
nister only of the circumcisio?i, being therein according to all
the promises sent only to the ' lost sheep of the house of
Israel,' he confined those who were to be thus assistant unto
him in that his especial work and ministry, and whilst they
were so, unto the same persons and people, expressly prohi-
biting them to extend their line or measure any farther. * Go
not,' saith he, ' into the way of the Gentiles, and into any
city of the Samaritans enter you not ; but go rather unto
the lost sheep of the house of Israel ;' Matt. x. 5. This ra-
ther was absolutely exclusive of the others during his per-
sonal ministry, and afterward included only the pre-eminence
of the Israelites, that they were to have the gospel offered
unto them in the first place. 'It was necessary the word of
God should be first spoken unto them ;' Acts xiii. 46.

And this, it may be, occasioned that difference which
was afterward among them, whether their ministry extended
unto the Gentiles or no ; as we may see. Acts x. and xi. But
whereas our Saviour in that commission, by virtue whereof
they were to act after his resurrection, had extended their
office and power expressly to ' all nations ;' Matt, xxviii. 19.
or to ' every creature in all the world ;' chap. xvi. 15. A
man would wonder whence that uncertainty should arise.
I am persuaded that God suffered it so to be, that the call-
ing of the Gentiles might be more signalized, or made more
eminent thereby. For whereas this was the great * mystery
which in other ages was not made known but hid in God,
namely, that the Gentiles should be fellow-heirs, and of the
same body, and partakers of his promise in Christ,' that is,
of the promise made unto Abraham by the gospel ; Eph.
iii. 5 — 10. it being now to be laid open and displayed, he
would by their hesitation about it have it searched into, ex-
amined, tried, and proved, that the faith of the church might
never be shaken about it in after ages. And in like manner
when God at any time suffereth differences and doubts about
the truth, or his worship, to arise in the church, he doth it
for holy ends, although for the present we may not be able
to discover them. But this ministry of the apostles with
its powers and duties, this apostleship which extended only

264 A DISCOURSE OF SPIRITUAL GIFTS.

unto the church of the Jews, ceased at the death of Christ,
or at the end of his own personal ministry in this world.
Nor can any, I suppose, pretend unto a succession to them
therein. Who or what peculiar instruments he will use and
employ for the final recovery of that miserable lost people,
whether he will do it by an ordinary or an extraordinary
ministry, by gifts miraculous, or by the naked efficacy of
the gospel, is known only in his own holy wisdom and coun-
sel ; the conjectures of men about these things are vain and
fruitless. For although the promises under the Old Testa-
ment for the calling of the Gentiles were far more clear and
numerous than those which remain concerning the recalling
of the Jews, yet because the manner, way, and all other cir-
cumstances were obscured, the whole is called a mystery hid
in God from all the former ages of the church; much more,
therefore, may the way and manner of the recalling of the
Jews be esteemed a hidden mystery ; as indeed it is not-
withstanding the dreams and conjectures of too many.

But these same apostles, the same individual persons,
Judas only excepted, had another call unto that office of
apostleship which had respect unto the whole work and in-
terest of Christ in the world. They were now to be made
princes in all lajids, rulers, leaders in spiritual things, of all
the inhabitants of the earth ; Psal. xlv. 16. And to make
this call the more conspicuous and evident, as also because
it includes in it the institution and nature of the office itself
whereunto they were called, our blessed Saviour proceedeth
in it by sundry degrees. For, 1. he gave unto them ^pro-
mise ofpotcer for their office, or office-power ; Matt. xvi. 19.
So he promised unto them, in the person of Peter, the keys of
the kingdom of heaven, or a power of spiritual binding and
loosing of sinners, of remitting or retaining sin by the doc-
trine of the gospel; Matt, xviii. 18. John xx. 23. 2. He
actually collated a right unto that power upon them, ex-
pressed by an outward pledge; John xx. 21 — 23. 'Jesus
saith to them again. Peace be unto you : as my Father hath
sent me, even so send I you. And when he had said this, he
breathed on them, and saith unto them. Receive ye the Holy
Ghost. Whose soever sins ye remit, they are remitted unto
them ; and whose soever sins ye retain, they are retained.'
And this communication of the Holy Ghost was such as gave

A DISCOURSE OF SPIRITUAL GIFTS. 265

them a peculiar right and title unto their office, but not a
right and power unto its exercise. 3. He sealed, as it were,
their commission, which they had for the discharge of their of-
fice, containing the whole warranty they had to enter upon
the world, and subdue it unto the obedience of the gospel;
Matt.xxviii. 18—20. 'Go teach, baptize, command.' But yet,
4. all these things did not absolutely give them a present
power for the exercise of that office whereunto they were
called, or at least a limitation was put for a season upon it.
For, under all this provision and furniture they are com-
manded to stay at Jerusalem, and not address themselves unto
the discharge of their office, until that were fulfilled which
gave it its completeness and perfection ; Acts i. 4. 6. Where-
fore it is said, that after his ascension into heaven, he gave
' some to be apostles ;' Eph, iv. 8.11. He gave not any co7n-
pkteli/ to be apostles until then. He had before appointed the
cf/'ice, designed the persons, gave them their commission with
the visible ;:»/ec?g-e of the power they should afterward receive.
But there yet remained the communication o^ extraordinary
gifts unto them to enable them unto the discharge of their
office. And this was that, which after the ascension of Christ
they received on the day of Pentecost, as it is related. Acts
ii. And this was so essentially necessary unto their office,
that the Lord Christ is said therein to give some to be apo-
stles. For without these gifts they were not so, nor could
discharge that office unto his honour and glory. And these
things all concurred to the constitution of this office, with
the call of any persons to the discharge of it. The office it-
self was instituted by Christ, the designation and call of the
persons unto this office was an immediate act of Christ. So
also was their commission and power, and the extraordinary gifts
which he endowed them withal. And, whereas the Lord Christ
is said to give this office and these officers after his ascen-
sion, namely, in the communication of the gifts of the Holy
Ghost unto those officers for the discharge of that office, it is
evident that all office-power depends on the communication
of gifts whether extraordinary or ordinary. But where any
of these is wanting, there is no apostle, nor any successor of
one apostle. Therefore, when Paul was afterward added
unto the twelve in the same power and office, he was careful
to declare how he received both call, coinmission, and power

266 A DISCOURSE OF SPIRITUAL GIFTS.

immediately from Jesus Christ. ' Paul an apostle, not of
men, neither by men, but by Jesus Christ, and God the Fa-
ther who raised him from the dead;' Gal i. 1. Whereas,
those who pretend to be their successors, if they will speak
the truth must say, that they are what they are, neither of
Jesus Christ, nor God the Father, but of men and by men.
However they neither dare nor will pretend so to be of God
and Christ, as not to be called by the ministry of man, which
evacuates the pretence of succession in this office.

Furthermore, unto the q^ce described there belongs the
measure and extent of its power objectively, and the power it-
self intensively or subjectively. For the first, the object of
apostolical power was twofold: (1.) The world to be con-
verted. (2.) The churches gathered of those that were con-
verted, whether Jews or Gentiles. For the first; their com-
mission extended to all the world ; and every apostle had
right, power, and authority to preach the gospel to * every
creature under heaven,' as he had opportunity so to do ;
Matt, xxviii. 18—20. Mark xvi. 15. Rom. x. 15—18. Now
whereas it was impossible that any one person should pass
through the whole world in the pursuit of this ri^ht and
power ; and, whereas, for that cause our Lord had ordained
twelve to that purpose, that the work might the more effec-
tually be carried on by their endeavours, it is highly probable
that they did by agreement distribute the nations into cer-
tain lots and portions which they singly took upon them to
instruct. So there was an agreement between Paul on the
one hand with Barnabas, and Peter, James, and John on the
other, that they should go to the Gentiles, and the other take
more especial care of the Jews ; Gal. ii. 7 — 9. And the
same apostle afterward designed to avoid the line or allotment
of others to preach the gospel where the people were not al-
lotted unto the especial charge of any other; 2 Cor. x. 16.
But yet this was not so appointed as if their power was
limited thereby, or that any of them came short in his apo-
stolical power in any other place in the world, as well as that
wherein for conveniency he particularly exercised his minis-
try. For the power of every one still equally extended unto
all nations, although they could not always exercise it in all
places alike. Nor did that express agreement that was be-
tween Peter and Paul about the Gentiles and the circum-

A DISCOURSE OF SPIRITUAL GIFTS. 267

cision, either discharge them of their duty, that the one
should have more regard unto the circumcision, or the other
unto the Gentiles ; nor did it limit their power, or bound
ther apostolical authority; but only directed the exercise of
it as unto the principal intention and design. Wherefore, as
to the right and authority of preaching the gospel and con-
verting persons unto the faith, the whole world fell equally
under the care, and was in the commission of every apostle,
although they applied themselves unto the discharge of this
work in particular, according to their own wisdom and choice,
under the guidance and disposal of the providence of God.
And, as I will not deny but that it is the duty of every
Christian, and much more of every minister of the gospel,
to promote the knowledge of Christ unto all mankind, as
they have opportunities and advantages so to do ; yet I must
say, if there be any who pretend to be successors of the apo-
stles as to the extent of their office-power unto all nations ;
notwithstanding whatever they may pretend of such an
agreement to take up with a portion accommodated unto
their ease and interest, whilst so many nations of the earth
lie unattempted as to the preaching of the gospel, they will
one day be found transgressors of their own profession, and
will be dealt withal accordingly.

(2.) Out of the world by the preaching of the gospel per-
sons were called, converted, and thereon gathered into holy
societies or churches for the celebration of gospel-worship,
and their own mutual edification. All these churches where-
ever they were called and planted in the whole world, were
equally under the authority of every apostle. Where any
church was called and planted by any particular apostle,
there was a peculiar relation between him and them, and so
a peculiar mutual care and love : nor could it otherwise be.
So the apostle Paul pleads an especial interest in the Corin-
thians and others, unto whom he had been a spiritual father
in their conversion, and the instrument of forming Christ in
them. Such churches, therefore, as were of their own pe-
culiar calling and planting, it is probable they did every one
take care of in a peculiar manner. But yet no limitation of
the apostolical power ensued hereon. Every apostle had
still the care of all the churches on him, and apostolical au-
thority in every church in the world equally, which he might
exercise as occasion did require. Thus Paul affirmeth, that

2G8 A DISCOURSE OF SPIRITUAL GIFTS.

the ' cave of all the churches was upon him daily ;' 2 Cor.
xi. 28. And it was the crime of Diotrephes, for which he is
branded, that he opposed the apostolical power of John in
that church where probably he was the teacher; 3 John 9,
10. But what power now over all churches, or authority in all
churches, some may fancy or claim to themselves, I know not ;
but it were to be wished that men would reckon that care
and labour are as extensive in this case as power and au-
thority.

Again, the power of this extraordinary office maybe con-
sidered intensively or formally what it was. And this in one
word was all thepoiver that the Lord Christ hath given or thought
meet to make use of for the edijication of the church. I shall give a
brief description of it in some few general instances. (1.) I*
was a power of administering all the ordinances of Christ in
the way and manner of his appointment. Every apostle in
all places had power to preach the word, to administer the
sacraments, to ordain elders, and to do whatever else be-
longed unto the worship of the gospel. But yet they had
not power to do any of these things any otherwise but as
the Lord Christ had appointed them to be done. They
could not baptize any but believers and their seed ; Acts
viii. 36 — 38. xvi. 15. They could not administer the Lord's
supper to any but the church, and in the church ; 1 Cor.
X. 17. 20 — 24. They could not oi^dain elders, but by the
suffrage and election of the people ; Acts xiv. 23. Those
indeed, who pretend to be their successors, plead for such a
right in themselves unto some, if not all, gospel administra-
tions, as that they may take liberty to dispose of them at their
pleasure, by their sole authority, without any regard unto
the rule of all holy duties in particular. (2.) It was a power
of executing all the laws of Christ, with the penalties an-
nexed unto their disobedience. 'We have,' saith the apostle,
* in a readiness wherewith to revenge all disobedience ;' 2 Cor.
x. 6. And this principally consisted in the power of excom-
munication, or the judiciary excision of any person or persons
from the society of the faithful, and visible body of Christ in
the world. Now, although this power were absolutely in each
apostle towards all offenders in every church ; whence Paul
affirms that he had himself' delivered Hymeneus and Alex-
ander unto Satan ;' 1 Tim. i. 20. Yet did they not exercise
this power without the concurrence and consent of the

A DISCOURSE OF SPIRITUAL GIFTS. 2G9

church from whence an offender was to be cut off; because
that was the mind of Christ, and that which the nature of
the ordinance did require; 1 Cor. v. 3 — 5. (3.) Their whole
power was spiritual and not carnal. It respected the souls,
minds, and consciences of men alone as its object, and not
their bodies, or goods, or liberties in this world. Those ex-
traordinary instances of Ananias and Sapphira in their sudden
death, of Elynias in his blindness, were only miraculous ope-
rations of God in testifying against their sin, and procevded
not from way apostolical power in the discharge of their office.
But as unto that kind of power which now hath devoured
all other appearances of church authority, and in the sense
of the most is only significant, namely, to Jine, punish, impri-
son, banish, kill, and destroy men and women. Christians, be-
lievers, persons of an unblamable useful conversation, with
the worst of carnal weapons and savage cruelty of mind, as
they were never intrusted with it, nor any thing of the like
kind, so they have sufficiently manifested how their holy
souls did abhor the thoughts of such antichristian power
and practices ; though in others the mystery of iniquity be-
gan to work in their days.

The ministry of the Seventy also, which the Lord Christ
sent forth afterward, to ' go two and two before his face into
every city and yjlace whither he himself would come,' was
in like manner temporary ; that is, it was subservient and
commensurate unto his own perso/ial ministry in the flesh ;
Luke X. 1 — 3. These are commonly called evangelists, from
the general nature of their work, but were not those extra-
ordinary officers, which were afterward in the Christian
church under that title and appellation. But there was some
analogy and proportion between the one and the other. For
as these first seventy seem to have had an inferior work, and
subordinate unto that of the tioelve in their ministry unto
the church of the Jews, during the time of the Lord Christ's
converse among them ; so those evangelists that after-
ward were appointed, were subordinate unto them in their
evangelical apostleship. And these also as they were imme-
diately called unto their employment by the Lord Jesus, so
their work being extraordinary, they were endued with extra-
ordinary gifts of the Holy Ghost, as ver. 9. 17. 19.

In the gospel church-state there were evangelists also as

270 A DISCOURSE OF SPIRITUAL GIFTS.

they are mentioned, Eph. iv. 11. Acts xxi. 2. 2 Tim. iv. 5.
Gospellers, preachers of the gospel, distinct from the ordi-
nary teachers of the churches. Things, I confess, are but ob-
scurely delivered concerning this sort of men in Scripture;
their office being not designed unto a continuance. Pro-
bably the institution of it was traduced from the temporary
ministry of the seventy beforementioned. That they were
the same persons continued in their first office, as the apo-
stlei* vrite, is uncertain and improbable ; though it be not
that some of them might be called thereunto ; as Philip,
and Timothy, and Titus, were evangelists that were not of
that first number. Their especial call is not mentioned, nor
their number any where intimated. That their call was ex-
traordinary is hence apparent, in that no rules are any where
given or prescribed about their choice or ordination, no qua-
lification of their persons expressed, nor any direction given
the church as to its future proceeding about them, no
more than about new or other apostles. They seem to have
been called by the apostles, by the direction of a spirit of pro-
phecy or immediate revelation from Christ. So it is said of
Timothy, who is expressly called an evangelist, 2 Tim. iv. 5.
that he received that gift * by prophecy ;' 1 Tim. iv. 14.
that is, the gift of the office : as when Christ ascended, he
* gave gifts unto men, some to be evangelists ;' Eph. iv. 8. 1 1.
For this way did the Holy Ghost design men unto extraor-
dinary offices and employments; Acts xiii. 1 — 3. And
when they were so designed by prophecy, or immediate re-
velation from Christ by the Holy Ghost, then the church
in compliance therewith both prayed for them, and laid
their hands on them : so when the Holy Ghost had revealed
his choosing of Paul and Barnabas unto an especial work,
the prophets and teachers of the church of Antioch where
they then were, 'fasted and prayed, and laid their hands on
them,' so sending them away; Acts xiii. 14. And when
Timothy was called to be an evangelist by especial revela-
tion ox prophecy, the apostle laid his hands on him, whereby
he received the Holy Ghost in his extraordinary gifts : 'The
gift of God which was in him by the putting on of his hands ;*
2 Tim. i. 6. And as it was usual with him to join others with
himself in those epistles which he wrote by immediate divine
inspiration, so in this act of laying his hands on an evangelist

A DISCOURSE OF SPIRITUAL GIFTS. 271

as a sign of the communication of extraordinary gifts, he
joined the ordinary presbytery of the church with him, that
were present in the place where he was so called. It is evi-
dent therefore, that both their call and their gifts were ex-
traordinary, and therefore, so also was their office. For al-
though men who have only an ordinary call to office may
have extraordinary gifts, and many had so in primitive times :
and although some might have extraordinary gifts, who were
never called unto office at all, as some of those who spake with
tongues, and wrought miracles ; yet where there is a concur-
rence of an extraordinary call and extraordinary gifts, there
the office is extraordinary.

Tht power that these officers in the church were intrusted
with, was extraordinary : for this is a certain consequent of
an extraordinary call, and extraordinary gifts. And this
power respected cdl churches in the world equally ; yea, and
all persons, as the apostles also did. But whereas their mi-
nistry was subordinate unto that of the apostles, they were
by them guided as to the particular places wherein they
were to exercise their power, and discharge their office for
a season. This is evident from Paul's disposal of Titus as
to his work and time ; Tit. i. 5. iii. 12. But yet their
power did at no time depend on their relation unto any par-
ticular place or church, nor were they ever ordained to any
one place or see more than another. But the extent of their
employment was every way as large as that of the apostles,
both as to the world and as to the churches ; only in their
present particular disposal of themselves, they were, as it is
probable, for the most part under the guidance of the apo-
stles ; although sometimes they had particular revelations
and directions from the Holy Ghost, or by the ministry of
angels, for their especial employment, as Philip had ;
Acts viii. 26.

And as for their work, it may be reduced unto three
heads : 1. To preach the gospel in all places unto all persons,
as they had occasion. So Philip went down to Samaria
and preached Christ ; Acts viii. 5. And when the apostle
Paul chargeth Timothy to do the work of an evangelist ;
2 Tim. iv. 5. he prescribes unto him 'preaching the word in
seasoi^ and out of season ;' ver. 2. And whereas this was
incumbent in like manner on the ordinary teachers of every

272 A DISCOURSE OF SPIRITUAL GIFTS.

church ; the teaching of these eva?igelists differed from theirs
in two things^ (1.) In the extent of their work, which as we
shewed before, was equal unto that of the apostles ; whereas
ordinary bishops, pastors, or teachers, were to feed, teach,
and take care of the especial flocks only which they were
set over; Acts xx. 17, 18. 1 Pet. v. 2. (2.) They were
obliged to labour in their work in a more than ordinary man-
ner ; as it should seem from 2 Tim. iv. 5. 2. The second
part of their work was to confirm the doctrine of the gospel
by miraculous operations as occasion did require. So Philip
the evangelist wrought many miracles of sundry sorts at
Samaria, in the confirmation of the doctrine which he
taught; Acts viii. 6, 7. 13. And in like manner there is no
question, but that tlie rest of the evangelists had the power
or gift of miraculous operations, to be exercised as occasion
did require, and as they were guided by the Holy Ghost.
(3.) They were employed in the settling and completing of
those churches, whose foundations were laid by the apostles.
For whereas they had the great work upon them, of * preach-
ing the gospel unto all nations,' they coidd not continue
long or reside in any one place or church. And yet when
persons were newly converted to the faith, and disposed
only into an imperfect order, without any especial peculiar
officers, guides, or rvders, of their own ; it was not safe leav-
ing of them unto themselves, lest they should be too much
at a loss as to gospel order and worship. Wherefore, in such
places where any churches were planted, but not completed,
nor would the design of the apostles suffer them to continue
any longer there ; they left these evangelists among them for
a season, who had power by virtue of their office to dispose
of things in the churches, until they came unto complete-
ness and perfection. When this end was attained, and the
churches were settled under ordinary elders of their own,
the evangelists removed into other places, according as they
were directed or disposed. These things are evident from
the instructions given by Paul unto Timothy and Titus,
which have all of them respect unto this order.

Some there are who plead for the continuance of tins office:
some in express terms and under the same name : others for
successors unto them, at least in that part of their work which
consisteth in power over many churches. Some say that

A DISCOURSE OF SPIRITUAL GIFTS. 273

bishops succeed to the apostles, and presbyters unto those
evangelists : but this is scarce defensible in any tolerable
manner by them whose interest it is to defend it. For
Timothy, whom they would have to be a bishop, is expressly
called an evangelist. That which is pleaded with most pro-
bability for their continuance, is the necessity of the tvork
wherein they were employed in the rule and settlement of
the churches : but the truth is, if their whole work as before
described be consulted, as none can perform some parts of
it, so it may be very few would over-earnestly press after a
participation of their office. For to preach the word con-
tinually, and that with a peculiar labour and travail, and to
move up and down according as the necessity of the edifica-
tion of the churches doth require, doing nothing in them but
according to the rule and appointment of Christ, are things
that not many will earnestly covet to be engaged in. But
there is an apprehension that there was something more than
ordinary power belonging unto this ofiice, that those who
enjoyed it were not obliged always to labour in any particu-
lar church, but had the rule of many churches committed
unto them. Now, whereas, this power is apt to draw other
desirable things unto it, or carry them along with it ; this is
that which some pretend a succession unto: though they are
neither called like them, nor gifted like them, nor labour like
them, nor have the same object of their employment, much
less the same power of extraordinary operations with them ; yet
as to the rule over sundry churches, they must needs be their
successors. I shall, therefore, briefly do these two things :
1. Shew that there are no such officers as these evangelists con-
tinued by the will of Christ in the ordinary state and course
of the church. 2. That there is no need of their continuance
from any work applied unto them.

And, (1.) the things that are essential unto the office
of an evangelist, are unattainable at present unto the church.
For, where no command, no rule, no authority, no directions
are given, for the calling of any officer, there that office must
cease, as doth that of the apostles, who could not be called
but by Jesus Christ. What is required unto the call of an
evangelist, was before declared. And, unless it can be mani-
fested either by institution or example, how any one may be
otherwise called unto that office, no such office can be con-

VOL. IV. T

274 A DiscorusE of spiritual gifts.

tinned. For a call by prophecy or immediate revelation none
now will pretend unto. And other call the evangelists of old
had none.

Nor is there in the Scripture the least mention of the
call or appointment of any one to be an ecclesiaatical officer in
an ordinanf stated church, but with relation unto that church
whereof he was, or was to be, an officer. But an evan-
gelist as such, was not especially related unto anyone church
more than another, though as the apostles themselves, they
might for a time attend unto the work in one place or church,
rather or more than another. Wherefore, without a call from
the Holy Ghost, either immediate byjorop/^en/ and revelation,
or by the direction of persons infallibly inspired, as the apo-
stles were, none can be called to be evangelists, nor yet to
succeed them under any other name in that office. Where-
fore, the primitive church after the apostles' time, never once
took upon them to constitute or ordain an evangelist, as
knowing it a thing beyond their rule, and out of their power.
Men may invade an office when they please, but unless they
be called unto it, they must account for their usurpation.
And as for those who have erected an office in the church, or
an ep/scopflcj/, principally if not solely out of what is ascribed
unto these evangelists, namely, to Timothy and Titus, they
may be farther attended unto in their claim, when they lay
the least pretence unto the whole of what is ascribed unto
them. But this doing the work of an evangelist, is that which
few men care for, or delight in; only their power and autho-
rity in a new kind of managery, many would willingly pos-
sess themselves of.

(2.) The evangelists we read of had extraordinary gifts of
the Holy Spirit, without which they could not warrantably
undertake their office. This we have manifested before.
Now these extraordinary gifts, differing not only in degrees but
in kind from all those of the ordinary ministry of the church,
are not at present by any pretended unto : and if any should
make such a pretence, it would be an easy matter to con-
vince them of their folly. But without these gifts, men must
content themselves with such offices in the church as are
stated with respect unto every particular congregation. Acts
xiv. 23. XX. 28. Tit. i. 5. 1 Pet. v. 1, 2. Phil. i. 1.

Some indeed seem not satisfied, whether to derive their

A DISCOURSE OF SPIRITUAL GIFTS. 275

claim from Timothy and Titus as evangelists, or from the 6/-
shops that were ordained by them, or described unto them. But
whereas those bishops were no other but elders of particular
churches, as is evident beyond a modest denial, from Acts
XX. 28. Phil. i. 1. 1 Tim. iii. 1, 2. 8. Tit. i. 4, 5. So cer-
tainly they cannot be of both sorts, the one being apparently
superior unto the other. If they are such bishops as Titus and
Timothy ordained, it is well enough known both what is
their office, their work, and their duty : if such as they pre-
tend Timothy and Titus to be, they must manifest it in the
like call, gifts, and employment, as they had.

For, (3.) there are not any now, who do pretend unto
their principal emploi/menthy virtue of office, nor can so do.
For it is certain, that the principal work of the evangelists
was to go up and down from one place and nation unto ano-
ther, to preach the gospel unto Jews and Gentiles as yet un-
converted, and iheir commission unto this purpose was as
large and extensive as that of the apostles. But who shall
now empower any one hereunto? What church, what per-
sons, have received authority to ordain any one to be such an
evangelist? Or what rules or directions are given as to their
qualifications, power, or duty; or how they should be so or-
dained ? It is true, those who are ordained ministers of the
gospel, and others also that are the disciples of Christ, may
and ought to preach the gospel to unconverted persons and
nations as they have opportunity, and are particularly guided
by the providence of God: but that any church or person
has power or authority to ordain a person unto this office
and work, cannot be proved.

2. Lastly, The continuance of the employment as unto the
settling of Jiew planted churches^ is no way necessary. For
every church being planted and settled, is intrusted with
power for its own preservation and continuance in due order
according to the mind of Christ, and is enabled to do all
those things in itself, which at first were done under the
guidance of the evangelists; nor can any one instance be
given wherein they are defective. And where any church
was called and gathered in the name of Christ, which had
some things yet wanting unto its perfection and complete
order, which the evangelists were to finish and settle ; they
did it not but in and by the power of the church itself; only

T 2

27G A discouusp: of spiritual gifts.

presiding and directing in the things to be done. And if any
churches through their own default have lost that order and
power which they were once established in, as they shall
never want power in themselves to recover their pristine
estate and condition, who will attend unto their duty accord-
ing unto rule to that purpose : so this would rather prove a
necessity of raising up new evangelists, of a new extraordinary
ministry, on the defection of churches, than the continuance
of them in the church rightly stated and settled.

Besides these evangelists, there were prophets also who had
a temporary, extraordinary ministry in the church. Their grant
from Christ or institution in the church is mentioned 1 Cor.
xii. 28. Eph. iv. 11. and the exercise of their ministry is de-
clared Acts xiii. 1. But the names of prophets, and prophecy,
are used variously in the New Testament. For, 1. some-
times an extraordinary ojjice and extraordinary gifts are signi-
fied by them ; and, 2. Sometimes extraordinary gifts only ;
sometimes an ordinary office with ordinary gifts ; and some-
times ordinary gifts only. And unto one of these heads may
the use of the word be every where reduced : in the places
mentioned, extraordinary officers endued with extraordinary
gifts are intended. For they are said to be set in the church ;
and are placed in the second rank of officers next to the apo-
stles ; 'first apostles, secondarily prophets;' 1 Cor. xii. 28.
between them and evangelists; Eph. iv. 11. And tw^o things
are ascribed unto them : (1.) That they received immediate re-
velations and directions from the Holy Ghost, in things that
belonged unto the present duty of the church. Unto them
it was that the Holy Ghost revealed his mind, and gave com-
mands concerning the separation of Barnabas and Saul unto
their w^ork ; Acts xiii. 2. (2.) They foretold things to come
by the inspiration of the Holy Ghost, wherein the duty or
edification of the church was concerned. So Agabus the
prophet foretold the famine in the days of Claudius Caesar,
whereon provision was made for the poor saints at Jerusa-
lem, that they might not suffer by it ; Acts xi. 28, 29. And
the same person afterward, prophesied of the bonds and
sufferings of Paul at Jerusalem ; Acts xxi. 10, 11. And the
same thing, it being of the highest concernment unto the
church, was (as it should seem) revealed unto the prophets
that were in most churches; for so himself gives an account

A DISCOURSE OF SPIRITUAL GIFTS. 277

hereof. 'And now behold I go bound in the Spirit unto Je-
rusalem, not knowing the things that shall befal me there,
save that the Holy Ghost witnesseth in every city that bonds
and afflictions abide me;' Acts xx. 21, 22. That is, in all
the cities he passed through, where there were churches
planted and prophets in them. These things the churches
then stood in need of, for their confirmation, direction, and
comfort; and were therefore, I suppose, most of them sup-
plied with such officers for a season ; that is, whilst they
were needful. And unto this office, though expressly af-
firmed to be set in the church, and placed between the apostles
and the evangelists, none that I know of do pretend a suc-
cession. All grant that they were extraordinary, because
their gift and work was so ; but so were those of evangelists
also. But there is no mention of the power and rule of those
prophets, or else undoubtedly we should have had on one
pretence or other successors provided for them.

2. Sometimes an extraordinary gift without office is in-
tended in this expression. So it is said that ' Philip the
evangelist had four daughters, virgins, which did prophesy;'
Acts xxi. 9. It is not said that they were prophetesses, as
there were some under the Old Testament ; only that * they
did prophesy ;' that is, they had revelations from the Holy
Ghost occasionally for the use of the church. For to pro-
phesy is nothing but to declare hidden and secret things by
virtue of immediate revelation, be they of what nature they
will ; and so is the word commonly used ; Matt. xxvi. 68.
Luke xxii. 64. So an extraordi/iary gift without o^ce is ex-
pressed. Acts xix. 6. ' And when Paul had laid his hands
upon them, the Holy Ghost came, and they spake with
tongues and prophesied.' Their prophesying, which was
their declaration of spiritual things by immediate revela-
tion, was of the same nature with their speaking zvith tongues ;
both extraordinary gifts and operations of the Holy Ghost.
And of this sort were those miracles, healinm, and tong-ues,
which God for a time set in the church, which did not con-
stitute distinct officers in the cLurch, but they were only
sundry persons in each church which were endued with
these extraordinary gifts for its edification. And, therefore,
are they placed after teachers, comprising both, which were
the principal sort of the ordinary continuing officers of the

278 A DISCOURSE OF SPIRITUAL GIFTS.

church ; 1 Cor. xii. 28. And of this sort do I reckon those
propliets to be who are treated of, 1 Cor. xiv. 29 — 33. For
that they were neither stated officers in the churches, nor
yet the brethren of the church promiscuously ; but such as
had received an especial extraordinary gift, is evident from
the context; see ver. 30. 37.

3. Again, an ordinary office with ordinary gifts is intended
by this expression ; Rom. xii. 6. ' Having then gifts differing
according to the grace that is given to us, whether prophecy,
let us prophesy according to the proportion of faith.' Pro-
phecy here can intend nothing but teaching, or preaching, in
the exposition and application of the word; for an external
rule is given unto it, in that it must be done according to the
proportio)! of faith, or the sound doctrine of faith revealed in
the Scripture. And this ever was and will ever continue to
be the work and duty of the ordinary teachers of the church,
whereunto they are enabled by the gifts of Christ which
they receive by the Holy Ghost ; Eph. iv. 7. as we shall see
more afterward. And hence also those who are not called
unto office, who have yet received a gift enabling them to
declare the mind of God in the Scripture unto the edifica-
tion of others, may be said to prophesy.

And these things I thought meet to interpose, with a
brief description of those officers which the Lord Jesus Christ
granted unto his church /br a season, at its first planting and
establishment, with what belonged unto their office, and
the necessity of their work. For the collation of them on
the church, and their whole furniture with spiritual gifts,
was the immediate work of the Holy Ghost, which we are
in the declaration of; and withal it was my design to mani-
fest how vain is the pretence of some unto a kind of succession
unto these officers, who have neither an extraordinary call,
nor extraordinary gifts, nor extraordinary employment, but
only are pleased to assume an extraordinary po7cer unto
themselves, over the churches and disciples of Christ ; and
that such as neither evangelists, nor prophets, nor apostles,
did ever claim or make use of. But this /natter of power is
fuel in itself unto the proud, ambitious minds of Diotrephists,
and as now circumstanced with other advantages, is useful
to the corrupt lusts of men ; and, therefore, it is no wonder
if it be pretended unto, and greedily reached after, by such

A DISCOURSE OF SPIRITUAL GIFTS. 279

as really have neither call to the ministry, nor gifts for it,
nor do employ themselves in it. And, therefore, as in these
extraordinary officers and their gifts, did consist the original
glory and honour of the churches in an especial manner, and
by them was their edification carried on and perfected ; so
by an empty pretence unto the'iY poioer, without their order and
spirit, the churches have been stained and deformed, and
brought to destruction. But we must return unto the con-
sideration of extraordinary spiritual gifts, which is the espe-
cial work before us.

CHAP. IV.

Extraordinary spiritual ffifts. 1 Cor. xii. 6 — 11.

Extraordinary spiritual gifts were of two sorts. First,
Such as absolutely exceed the whole power and faculties of
our minds and souls. These, therefore, did not consist in an
abiding principle or faculty always resident in them that re-
ceived them, so as that they could exercise them by virtue
of any inherent power and ability. They were so granted
unto some persons in the execution of their office, as that so
often as was needful, they could produce their effects by vir-
tue of an immediate extraordinary influence of Divine Power,
transiently affecting their minds. Such was the gift of mi-
racles, healing, and the like. There were no extraordinary
officers, but they had these gifts. But yet they could work
or operate, by virtue of them, only as the Holy Ghost gave
them especial direction for the putting forth of his power in
them. So it is said that 'Paul and Barnabas preaching at
Iconium, the Lord gave testimony unto the word of his grace,
and granted signs and wonders to be done by their hands •'
Acts xiv. 3. The workings of signs and miracles, is the im-
mediate operation of the Spirit of God ; nor can any power
or faculty efficiently productive of such effects, abide in the
souls or minds of men : these miraculous operations were the
witness of the Holy Ghost sent down from heaven, which he
gave to the truth of the gospel. See Heb. ii. 4. with our
exposition thereon. Wherefore there was no more in these
gifts which absolutely exceed the tcho/e faculties of our natures.

280 A DISCOURSE OF SPIRITUAL GIFTS.

but the designing of certain persons by the Holy Ghost, in
and with whose ministry he would himself effect miraculous
operations.

Secondly, They were such as consisted in extraordituay
endoivments and improvements of the faculties of the souls
or minds of men ; such as wisdom, knoivledge, utterance, and
the like. Now where these were bestowed on any in an ex-
traordinary manner, as they were on the apostles and evange-
lists, they differed only in degree from them that are ordi-
nary, and still continued ; but are of the same kind with them ;
whereof we shall treat afterward. Now whereas all these
gifts of both sorts, are expressly and distinctly enumerated
and set down by our apostle in one place, I shall consider
them as they are there proposed by him.

1 Cor. xii. 7 — 11. 'But the manifestation of the Spirit is
given to every man to profit withal. For to one is given by
the Spirit the word of wisdom ; to another the word of know-
ledge by the same Spirit ; to another faith by the same Spi-
rit,- to another, the gifts of healing by the same Spirit; to
another, the working of miracles ; to another, prophecy ; to
another, discerning of spirits ; to another, divers kinds of
tongues ; to another, the interpretation of tongues : but all
these worketh that one and selfsame Spirit; dividing to
every one severally as he will.' The general concernments
of this passage in the apostle were declared, and the context
opened, at the beginning of our discourse on this subject.
I shall only now consider the especial spiritual gifts that are
here enumerated by the apostle, which are nine in number,
laid down promiscuously without respect unto any order or
dependance of one upon another; although it is probable
that those Jirst placed, were the principal, or of principal use
in the church.

The first is Xoyog aoijiiag, the ' word of wisdom.' Aoyog here
is of the same signification with 121 in the Hebrew ; which
often signifies a thing or matter. Wherefore the vord of
wisdom, is nothing but ^visdom itself. And our inquiry is.
What was that wisdom which was a peculiar and an especial
gift (in those days) of the Holy Ghost. Our Lord Jesus
Christ promised unto his disciples that he would give them
a 'mouth and wisdom which all their adversaries should not
be able to gainsay nor resist;' Luke xxi. 15. This will be

A DISCOURSE OF SPIRITUAL GIFTS. 281

our rule in the declaration of the nature of this gift. That
which he hath respect unto, is the defence of the gospel, and
its truth, against powerful persecuting adversaries. For al-
though they had the truth on their side, yet being men ig-
norant and unlearned, they might justly fear that when they
were brought before kings and rulers, and priests, they should
be baffled in their profession, and not be able to defend the
truth. Wherefore this promise of a mouth and wisdom re-
spects spiritual ability and utterance in the defence of the
truth of the gospel, when they were called into question
about it. Spiritual ability of mind is the wisdom, and utter-
ance or freedom of speech is the mouth here promised. An
eminent instance of the accomplishment hereof we have in
Peter and John ; Acts iv. For upon their making a defence
of the resurrection of Christ, and the truth of the gospel
therein, such as their adversaries were not able to gainsay
nor resist, it is said, that when the imlers and elders saw their
Trappi]aiav, that is their utterance in defence of their cause
with boldness, and so the wisdom wherewith it was accom-
panied, considering that they were unlearned and ignorant,
they were astonished, and only considered, ' that they had
been with Jesus ;' ver. 13. And he it was, who, in the ac-
complishment of his promise, had given them that spiritual
wisdom and utterance which they were not able to resist.
So it is said expressly of Stephen, that his adversaries were
not able to 'resist the wisdom and spirit' whereby he spake ;
Acts vi. 10. Wherefore this gift of wisdom in the first place
was a spiritual skill and ability to defend the truths of the
gospel, when questioned, opposed, or blasphemed. And this
gift was eminent in those primitive times, when a company
of unlearned men were able upon all occasions to maintain
and defend the truth which they believed and professed be-
fore and against doctors, scribes, lawyers, rulers of syna-
gogues, yea princes and kings, continually so confounding
their adversaries, as that being obstinate in their unbelief,
they were forced to cover their shame by betaking themselves
unto rage and bestial fury ; Acts vi. 10 — 14. chap. vii. 54.
chap. xxii. 22, 23. As hath been the manner of all their
successors ever since.

Now although this be an especial kind of wisdom, an emi-
nent gift of the Holy Ghost, wherein the glory of Christ and

282 A DISCOURSE OF SPIRITUAL GIFTS.

honour of the gospel is greatly concerned ; namely, an abi-
lity to manage and defend the truth in times of trial and
danger, to the confusion of its adversaries ; yet I suppose
the wisdom here intended, is not absolutely confined there-
unto, though it be principally intended. Peter speaking of
Paul's Epistles, affirms that they were written ' according
to the wisdom given unto him;' 2 Pet. iii. 15. That is,
that especial gift of spiritual wisdom, for the management of
gospel truths unto the edification of the church of Christ,
which he had received. And he that would understand
what this tvisdum is, must be thoroughly conversant in the
writings of that apostle. For indeed the %visdom that he
useth in the management of the doctrine of the gospel, in
the due consideration of all persons, occasions, circum-
stances, temptations of men and churches, of their state,
condition, strength or weakness, growth or decays, obedi-
ence or failings, their capacities and progresses, with the
holy accommodation of himself in what he teacheth or deli-
vereth, in meekness, in vehemency, in tenderness, in sharp-
ness, in severe arguings and jxithetical expostulations, with
all other ways and means suited unto his holy ends, in the
propagation of the gospel, and edification of the church, are
inexpressibly glorious and excellent. All this did he do ac-
cording to the singular gift of wisdom that was bestowed on
him. Wherefore I take the ^oord of wisdom here mentioned,
to be a peculiar spiritual skill and ability, wisely to manage
the gospel in its administration unto the advantage and fur-
therance of the truth, especially in the defence of it when
called unto the trial with its adversaries. This was an emi-
nent gift of the Holy Ghost; which considering the persons
employed by him in the ministry for the most part, being-
known to be unlearned and ignorant, filled the world with
amazement, and was an effectual means for the subduing of
multitudes unto the obedience of faith. And so eminent
was the apostle Paul in this gift, and so successful in the
management of it, that his adversaries had nothing to say,
but that he was subtle and took men by craft and guile ;
2 Cor. xii. 16. The sweetness, condescension, self-denial,
holy compliance, with all whicli he made use of, mixed with
truth, gravity, and authority, they would have had to be all
craft and guile. And this gift when it is in any measure

A DISCOURSE OF SPIRITUAL GIFTS. 283

continued unto any minister of the gospel, is of singular use
unto the church of God. Yea, I doubt not but the apostle
fixed it here in the first place, as that which was eminent
above all the rest. And as where it is too much umnting, we
see what woful mistakes and miscarriages, men, otherwise
good and holy, will run themselves into, unto the great dis-
advantage of the gospel ; so the real enjoyment and exercise
of it in any competent measure, is the life and grace of the
ministry. As God filled Bezaliel and Aholiah with icisdom
for the building of the tabernacle of old, so unless he give
this spiritual loischm unto the ministers of the gospel, no ta-
bernacle of his will be erected where it is fallen down, nor
kept up where it stands. I intend not secular icisdom, or
civil wisdom, much less carnal loisdom ; but a. spiritual abiliti/
to discharge all our duties aright in the ministry committed
unto us. And as was said, where this is wanting, we shall
quickly see woful and shameful work made in churches
themselves.

I cannot pass by the consideration of this gift, without
offering something that may guide us either in the obtain-
ing, or the due exercise of it. And hereunto the things en-
suing may be subservient. As, 1. A sense of our own insuf-
ficiency as of ourselves, as unto any end for which this wisdom
is requisite. As it is declared that we have no sufficiency in
ourselves for any thing that is good, all our sufficiency being
of God : so in particular, it is denied that we have any for
the work of the ministry, in that interrogation containing a
negative proposition, ' and who is sufficient for these things V
2 Cor. ii. 16. A sense hereof is the first step towards this wis-
dom, as our apostle expressly declares. ' Let no man deceive
himself, if any among you seemeth to be wise in this world,
let him become a fool that he maybe wise ;' 1 Cor. iii. 18.
Until we discover and are sensible of our own folly, we are
fit neither to receive nor to use this spiritual wisdom. And
the want hereof proves the ruin of many that pretend unto
the ministry : and it were to be wished that it were only
their own. They come to the work of it full oi pride, self-
conceit, and foolish elation of mind, in an apprehension of
their own abilities, which yet for the most part are mean
and contemptible. This keeps them sufficiently estranged

284 A DISCOURSE OF SPIRITUAL GIFTS.

from a sense of that spiritual tvisdom we treat of. Hence
there is nothing of a gospel ministry nor its work found
among them, but an empty name. And as for those who
have reduced all ecclesiastical administrations to canons,
laws, acts, courts, and legal processes in them, they seem to do
it with a design to cast off all use of spiritual gifts ; yea, to
exclude both them, and their author, name and thing, out
of the church of God. Is this the wisdom given by the
Holy Ghost for the due management of gospel administra-
tions ; namely, tliat men should get a little skill in some of
the worst of human laws, and uncomely artifices of intriguing
secular courts, which they pride themselves in, and terrify
poor creatures with mulcts and penalties, that are any way
obnoxious unto them ? What use these things may be of in
the world I know not, unto the church of God they do not
belong.

2. Being sensible of our own '\ns,\i^ciency, earnest prayers
for a supply of this tvisdom are required in us. * If any of
you lack wisdom, let him ask of God, who givethto all men
liberally and upbraideth not, and it shall be given him ;'
James i. 5. There is both a precept and a promise to enforce
this duty. That we all want wisdom in ourselves, is un-
questionable ; I mean, as to our concerns in the gospel,
either to bear testimony unto it in difficulties, or to manage
the truths of it unto edification : the way for our supply
lies plain and open before us ; neither is there any other that
we can take one step in towards it. ' Let us ask it of God, who
giveth liberally,' and we shall receive it. This was that
which rendered Solomon so great and glorious; when he
had his choice given him of all desirable things, he made
his request for tvisdom to the discharge of the office and
duties of it that God had called him unto. Though it were
a whole kingdom that he was to rule, yet was his work car-
nal and of this world, compared with the spiritual adminis-
trations of the gospel. And hereunto a worldly ministry is
no less averse, than unto a sense of their own insufficiency.
The fruits do sufficiently manifest how much this duty is
contemned by them : but the neglect of it, I say, the neglect
of praying for wisdom to be enabled unto the discharge of
the work of the ministry, and the due management of the

A DISCOURSE OF SPIRITUAL GIFTS. 285

truths of the gospel according as occasion do require, in
them who pretend thereunto, is a fruit of unbelief, yea, of
atheism and contempt of God.

3. Due meditation on our great pattern, the Lord Jesus
Christ, and the apostles ; being followers of them as they
were of him, is also required hereunto. As in all other
things, so in especial, in his ministry for the revelation of
the truth, and giving testimony thereunto, the Lord Jesus
was the great pattern and example ; God in him represent-
ing unto us that perfection in tvisdom which we ought to aim
at. I shall not here in particular look into this heavenly
treasury, but only say, that he who would be really and
truly wise in spiritual things, who would either rightly re-
ceive, or duly improve this gift of the Holy Ghost, he ought
continually to bear in his heart, his mind and affections, this
great exemplar and idea of it, even the Lord Jesus Christ in
his ministry ; namely, what he did, what he spake, how on
all occasions his condescension, meekness, and authority
did manifest themselves ; until he be changed into the same
image and likeness by the Spirit of the Lord. The same
is to be done in their place and sphere towards the apostles
as the principal followers of Christ, and who do most lively
represent his graces and wisdom unto us. Their writings,
and what is written of them, are to be searched and studied
unto this very end, that considering how they behaved them-
selves in all instances, on all occasions in their testimony,
and all administrations of the truth, we may endeavour after
a conformity unto them in the participation of the same
Spirit with them. It would be no small stay and guidance
unto us, if on all occasions we would diligently search and
consider what the apostles did in such circumstances, or what
they would have done in answer to what is recorded of their
Spirit and actings. For although this xcisdom be a gift of
the Holy Spirit, yet as we now consider it, as it is continued
in the church, it may be in part obtained and greatly im-
proved, in the due use of the means which are subservient
thereunto ; provided that in all we depend solely on God
for the giving of it, who hath also prescribed these means
imto us for the same end.

4. Let them who design a participation of this gift, take
heed it be not stifled with such vicious habits of mind as are ex-

286 A DISCOURSE OF SPIRITUAL GIFTS,

pressly contrary unto it, and destructive of it: such are self-
fulness, or confidence, hastiness of spirit, promptness to
speak, and slowness to hear, which are the great means
which make many abound in their own sense and folly; to
be wise in their own conceits, and contemptible in the judg-
ment of all that are truly so. Ability of speech in time and
season, is an especial gift of God, and that eminently with
respect unto the spiritual things of the gospel. But a. pxyfiu-
ency of speech venting itself on all occasions, and on no oc-
casions, making men open their mouths wide, when indeed
they should shut them, and open their ears; and to pour out
all that they know, and what they do not know, making
them angry if they are not heard, and impatient if they are
contradicted, is an unconquerable fortification against all
true spiritual wisdom.

5. Let those who would be sharers herein, follow after
those gifts and graces which do accompany it, promote it,
and are inseparable from it. Such are humility, meehiess, pa-
tience, constancy, with boldness and confidence in profession,
without which we shall be fools in every trial. Wisdom in-
deed is none of all these, but it is that which cannot be
without them, nor will it thrive in any mind that is not cul-
tivated by them. And he who thinks it is not worth his
pains and travail, nor that it will quit cost to seek after this
spiritual wisdom, by a constant watchfulness against the
opposite vices mentioned, and attendance vmto those con-
comitant duties and graces, must be content to go without
it. This is the first instance given by our apostle of the
spiritual gifts of the primitive times ; to one is given by the
Spirit theioord of wisdom.

' To another the word of knowledge by the same Spirit.' Ao-
70c 7vwo-£ti»e. I shewed before, that Xoyoc may denote the thing
itself; the ' word of knowledge,' that is knowledge. But if any
shall suppose, that because this Avio?/;/e(/ge was to be express-
ed unto the church for its edification, it is therefore called a
word of knoicledge, as a word of exhortation, or a v.ord of
consolation ; that is, exhortation and consolation adminis-
tered by words, I shall not contend to the contrary. It is
knowledge that is the gift peculiarly intended in this second
place. And we must inquire, both hnw it is an especial gift,
and of what sort it is. And it should seem that it cannot

A DISCOURSE OF SPIRITUAL GIFTS, 287

have the nature of an especial gift, seeing it is that which was
common to all. For, so saith the apostle, speaking unto the
whole church of the Corinthians ; ' We know that we all
have knowledge ;' 1 Cor. viii. 1. And not only so, but also
adds, that this knowledge is a thing which either in its own
nature tends unto an ill issue, or is very apt to be abused
thereunto : for, saith he, • knowledge pufleth up/ for which
cause he frequently reflects upon it in other places. But yet
we shall find that it is a peculim- gift, and in itself singularly
useful : however it may be abused as the best things may be,
yea, are most liable thereunto. The Joioivledge mentioned in
that place by the apostle, which he ascribes in common unto
all the church, was only that which concerned ' things sa-
crificed unto idols;' and if we should extend it farther, unto
an understanding of the myslery of the go.spe/ which was in
the community of believers, yet is there place remaining for
an eminencif, therein by virtue of an especial spiritual gift.
And as to what he adds about ' knowledge puffing up,' he
expounds in the next words; if any man ' thinketh that he
knoweth any thing, he knoweth nothing yet as he ought to
know;' ver. 2. It is not men's knowledge, but the vain and
proud conceit of ignorant men, supposing themselves know-
ing and wine, that so pufFeth up and hindereth edification.

Wherefore, 1. By this ^oord of knowledge, not that degree
of it which is required in all Christians, in all the members
of the church, is intended. Such a measure of knowledge
there is necessary both unto faith and confession. Men can
believe nothing of that whereof they know nothing, nor can
they confess with their mouths what they apprehend not in
their minds. But it is somewhat singular, eminent, and not
common to all. Neither, 2. doth that eminency or singularity
consist in this, that it is saving and sanctifying knowledge
which is intended. That there is such a peculiar knowledge
whereby ' God shines into the hearts of believers,' with a
spiritual saving insight into spiritual things, transforming
the mind into the likeness of them, I have at large elsewhere
declared. For it is reckoned among gifts; whereas that
other is a saving grace, whose difference hath been declared
before. It is expressed by the apostle, 1 Cor. xiii. 2. by 'un-
derstanding all mysteries and all knowledge;' that is, having
an understanding in, and the knowledge of all mysteries.

288 A DISCOURSE OF SPIRITUAL GITTS.

This knowledge he calleth a {rift, which shall vanish away,
ver. 8. and so not belonging absolutely unto that grace,
which being a part of the image of God in us, shall go over
into eternity. And ' knowledge' in ver. 2. is taken for the
thing known ; if ' I understand all knowledge,' which is the
same with all mysteries. Wherefore the knowledge here in-
tended, is such a peculiar and especial insight into the mys-
teries of the gospel, as whereby those in whom it was, were
enabled to teach and instruct others. Thus the apostle Paul,
who had received all these oifts in the highest decree and
measure, affirms, that by his writing, those to whom he wrote
might perceive his 'skill and understanding in the mvstery
of Christ.'

And this was in an especial manner necessary unto those
first dispensers of the gospel; for how else should the church
have been instructed in the knowledge of it. This they
prayed for them, namely, that they might be filled with the
knoivledge of the will of God, in all ' wisdom and understand-
ing;' Col. i. 9. Eph. i. 18—20. iii. 18, 19. Col. ii. 2. The
means whereby they might come hereunto, was by their in-
struction, who therefore were to be skilled in a peculiar man-
ner in the knowledge of these mysteries, which they were to
impart unto others, and to do it accordingly: and so it was
with them; Acts xx. 27. Eph. iii. 8, 9. Col. iv. 2. Now, al-
though this gift as to that excellent degree wherein it was
in the apostles, and those who received the knowledge of
Christ and the gospel by immediate revelation, be withheld,
yet it is still communicated in such a measure unto the
ministers of the church, as is necessary unto its edification.
And for any one to undertake an office in the church, who
hath not received this gift in some good measure of the
knowledge of the mystery of God, and the gospel, is to im-
pose himself on that service in the house of God, which he
is neither called unto nor fitted for. And, whereas, we have
lived to see all endeavours after an especial acquaintance
with the mysteries of the gospel, despised or derided by
some, it is an evidence of that fatal and fearful apostacy,
whereinto the generality of Christians are fallen.

Faith is added in the third place ; ' To another faith by
the same Spirit.' That the saving grace of faith, which is com-
mon unto all true believers, is not here intended, is manifest

A DISCOURSE OF SPIRITUAL GIFTS. 289

from the context. There is a faith in Scripture which is
commonly called the ' faith of miracles/ mentioned by our
apostle in this epistle, as a principal, extraordinary, spi-
ritual gift, chap. xiii. 2. 'Though I had all faith, so that I
could remove mountains ;' that is, the highest degree of a
faith of miracles, or such as would effect miraculous opera-
tions of the highest nature. This I should readily admit to
be here intended, but that there is mention made of ivorking
miracks in the next verse, as a gift distinct from this faith.
Yet, whereas this working of miracles is every where ascribed
to faith, and could not be any where but where the peculiar
faith from which those operations did proceed was first im-
parted, it is not unlikely but that by faith the principle of
all miraculous operations may be intended, and by the other
expressions the operations themselves. But if the distinc-
tion of these gifts be to be preserved, as I rather judge that
it ought to be, considering the placing of faith immediately
upon wisdom and knowledge, I should judge that a peculiar
confidence, boldness, and assurance, of mind in the profes-
sion of the gospel, and the administration of its ordinances,
is here intended. Faith, therefore, is that Trappr\ma iv Trtoret,
iha,t freedom, confidence, and ' boldness in the faith,' or profes-
sion of the faith, which is in Christ Jesus, mentioned by the
apostle; 1 Tim. iii. 13. That is, our viroaTaaiq, or confidence
in profession, whose ' beginning we are to hold fast and firm
unto the end ;' Heb. iii. 14. And we do see how excellent a
gift this is on all occasions. When troubles and trials do
befal the church upon the account of its profession, many,
even true believers, are very ready to faint and despond, and
some to draw back at least for a season ; as others do utterly,
to the perdition of their souls. In this state the eminent
usefulness of this gift of boldness in the faith, of an assured
confidence in profession, of an especial faith to go through
troubles and trials, is known unto all. Oft-times the emi-
nence of it in one single person, hath been the means to pre-
serve a whole church from coldness, backsliding, or sinful
compliances with the world. And where God stirreth up
any one unto some great or singular work in his church, he
constantly endows them with this gift of faith. So was it
with Luther, whose undaunted courage and resolution in pro-
fession, or boldness in the faith, was one of the principal

VOL. IV. u

290 A DISCOURSE OF SPIRITUAL GIFTS.

means of succeeding his great undertaking. And there is
no more certain sign of churches being forsaken of Christ in
a time of trial, than if this gift be withheld from them, and
pusillanimity, fearfulness, with carnal wisdom, do spring up
in the room of it. The work and effects of this faith are ex-
pressed, 1 Cor. xvi. 13. 'Watch ye, stand fast in the faith,
quit you like men, be strong.' So also Eph. vi. 10. 2 Pet.
ii. 1. And the especial way whereby it may be attained or
improved, is by a diligent, careful discharge at all times of
all the duties of the places we hold in the church; 1 Pet. iii. 13.
The gifts of' henliiig, are nextly mentioned. ^apiaij.ara
lafjicLTiov. ' To another the gifts of healings by the same
Spirit.' So they are again expressed, ver. 28. in the plural
number, because of their free communication unto mauy per-
sons. These healings respected those that were sick, in their
sudden and miraculous recovery from long or deadly distem-
pers, by the imposition of hands in the name of the Lord
Jesus. And as many of the mighty works of Christ himself,
for the reasons that shall be mentioned, consisted in these
healings, so it was one of the first things which he gave in
commission to his apostles, and furnished them with power
for, whilst they attended on him in his personal ministry ;
Matt. X. 1. So also did he to the Seventy, making it the prin-
cipal sign of the approach of the kingdom of God ; Luke x. 9.
Andthesamepower and virtue he promised to believers, name-
ly, that they should ' lay hands on the sick and recover them'
after his ascension. Of the accomplishment of this promise,
and the exercise of this power, the story of the Acts of the
Apostles giveth us many instances; Acts v. 15.iii.7.ix.33,34.
And two things are observed singular in the exercise of this
gift. As, first, that many were cured by the shadow of Peter
as he passed by ; Acts v. 15. And again, many were so by hand-
kerchiefs and aprons carried from the body of Paul ; chap-
xix. 12. And the reason of these extraordinary operations
in extraordinary cases seems to have been the encouragement
of that great faith which was then stirred up in them that
beheld those miraculous operations, which was of singular
advantage unto the propagation of the gospel ; as the ma-
gical superstition of the Roman church sundry ways endea-
vouring; to imitate these inimitable actinsj-s of sovereicfn di-
vine power, hath been a dishonour to Christian religion.

A DISCOURSE OF SPIRITUAL GIFTS. 291

But whereas these healings were miraculous operations, it
may be inquired why the gift of them is constantly distin-
guished from miracles, and is placed as a distinct effect of the
Holy Ghost by itself; for that so it is, is evident both in the
commission of Christ granting this power unto his disciples,
and in the annumeration of these gifts in this and other
places. I answer, this seems to be done on a threefold ac-
count. 1. Because miracles absolutely were a sign unto them
that believed not, as the apostle speaketh of tongues, they * were
a sign not unto them that believe, but unto them that believed
not ;' 1 Cor. xir. 22. That is, which served for their con-
viction. But this work of healing was a sign unto believers
themselves, and that on a double account. For, (1 .) The pour-
ing out of this gift of the Holy Ghost, was a peculiar sign
and token of the coming of the kingdom of God. So saith
our Saviour to his disciples, ' Heal the sick, and say unto
them. The kingdom of God is come nigh unto you;' Luke x.
9. This gift of healing being a token and pledge thereof.
This sign did our Saviour give of it himself, when John sent
his disciples unto him to inquire for their own satisfaction,
not his, whether he were the Messiah or no ; Matt. xi. 4, 5.
* Go,' saith he, ' and shew John these things which ye do
hear and see ; the blind receive their sight, the lame walk,
the lepers are cleansed, and the deaf hear, the dead are raised
np, and the poor have the gospel preached unto them :'
which was the evidence of his own being the Messiah, and
bringing in the kingdom of God. The Jews have an ancient
tradition, that in the days of the Messias all things should
be healed but the serpent. And there is a truth in what they
say; although for their parts they understand it not. For
all are healed by Christ but the serpent and his seed ; the
wicked, unbelieving world. And hereof, namely, of the heal-
ing and recovery of all things by Christ, was this gift or
sign unto the church. Wherefore he began his ministry
after his first miracle, with * healing all manner of sickness,
and all manner of diseases among the people ;' Matt. iv. 23
— 25. (2.) It was a sign that Christ had bortie and taken away
sin, which was the cause, root, and spring of diseases and
sicknesses, without which no one could have been miracu-
lously cured. Hence that place of Isaiah, ch. liii. 4. ' Surely
he hath borne our griefs, and carried our sorrows :' which is

u 2

292 A DISCOURSE OF SPIRITUAL GIFTS.

afterward interpreted, ' by being wounded for our transgres-
sions, and being bruised for our iniquities,' ver. 5. as also
by Peter, by his ' bearing our sins in his own body on the
tree,' 1 Pet. ii. 24. is applied by Matthew unto the ' curing
of diseases and sicknesses ;' Matt. viii. 16, 17. Now this
was for no other reason, but because this healing of diseases
was a sign and effect of his hearing our sins, the causes of
them, without a supposition whereof healing would have been
aj'alse witness unto men. It was, therefore, on these accounts
a sign unto believers also.

2. Because it had a peculiar gooJwess, relief, and benignity
towards mankind in it, which other miraculous operations
had not ; at least, not unto the same degree. Indeed this
was one great difference between the miraculous operations
that were wrought under the Old Testament, and those under
the New ; that the former generally consisted in dreadful
and tremendous works, bringing astonishment and oft-times
ruin to mankind ; but those other were generally useful and
beneficial unto all. But this of healing had a peculiar evi-
dence of love, kindness, compassion, benignity, and was suited
greatly to affect the minds of men with regard and gratitude.
For loner afflictive distempers or violent pains, such as were the
diseases cured by this gift, do prepare the minds of men,
and those concerned in them, greatly to value their deliver-
ance. This, therefore, in an especial manner declared and
evidenced the goodness, love, and compassion of him that
was the Author of this gospel, and gave this sign of healing
spiritual diseases by healing of bodily distempers. And,
doubtless, many who were made partakers of the benefit
hereof, were greatly affected with it ; and that not only by
' walking, and leaping, and praising God,' as the cripple did
who was cured by Peter and John ; Acts iii. 8. but also unto
faith and boldness in profession, as it was with the blind
man healed by our Saviour himself; John viii. 31 — 33. 38,
&c. But yet no outward effects of themselves can work
upon the hearts of men, so as that all who are made par-
takers of them should be brought unto faith, thankfulness,
and obedience. Hence did not only our Saviour himself ob-
serve that of ten at once cleansed by him from their leprosy,
but one returned to give glory to God; Luke xvii. 7. but
he whom he cured of a disease that he had suffered under

A DISCOURSE OF SPIRITUAL GIFTS. 293

eight-and-thirty years, notwithstanding a following admoni-
tion given him by our blessed Saviour, turned informer
against him, and endeavoured to betray him unto the Jews;
John V. 5. 8. 13 — 15. It is effectual grace alone which can
change the heart, without which it will continue obstinate
and unbelieving, under not only the sight and consideration
of the most miraculous outward operations, but also the par-
ticipation in ourselves of the benefit and fruits of them. Men
may have their bodies cured by miracles, when their souls are
not cured by grace.

3. It is thus placed distinctly by itself, and not cast un-
der the common head of miracles, because ordinarily there
were some outivard means and tokens of it that were to be made
use of in the exercise of this gift. Such were, (1 .) Imposition
of hands. Our Saviour himself in healing of the sick did
generally ' lay his hands on them ;' Matt. vi. 5. Luke iv. 40.
And he gave the same order unto his disciples, that they
should * lay their hands on those that were sick, and heal
them ;' which was practised by them accordingly. (2.)
Anoiiiting with oil: 'They anointed with oil many that were
sick, and healed them;' Mark vi. 13. And the elders of the
church, with whom this gift was continued, were to come to
him that was sick, and praying over him, ' anoint him with
oil in the name of the Lord,' and he should be saved ; James
V. 14, 15. Some do contend for the continuance of this ce-
remony, or the anointing of them that are sick by the elders of
the church, but without ground or warrant : for, althouo-h
it be their duty to •pray in a particular manner for those that
are sick, of their flocks, and it be the duty of them who are sick
to call for them unto that purpose ; yet the application of
the outward ceremony being instituted, not as a means of
an uncertain cure, as all are which work naturally unto that
end, but as a pledge and token of a certain healing and reco-
very, where there is not an infallible faith thereof, when the
healing may not ensue ; it is to turn an ordinance into a lie.
For if a recovery follow ten times on this anointing, if it once
fall out otherwise, the institution is rendered a lie, a false
testimony ; and the other recoveries manifested to have had
no dependance on the observation of it. For these reasons,
I judge, that this gift oi healing, though belonging unto mi-
raculous operations in general, is every where reckoned as a

294 A DISCOURSE OF SPIRITUAL GIFTS.

distinct gift by itself. And from that place of James, I am apt
to think that this gift was communicated in an especial man-
ner unto the elders of churches, even that were ordinary and
fixed ; it being of so great use and such singular comfort unto
them that were poor and persecuted, which was the condi-
tion of many churches, and their members, in those days.
Miracles ensue, in the fifth place, ivt^-yyjiJ.aTa ^vvufiitov'
' Effectual working of mighty powers, or powerful works.'
For the signification of this word here rendered miracles, the
reader may consult our exposition on Heb. ii. 4. I shall
not thence transcribe what is already declared, nor is any
thing necessary to be added thereunto. Concerning this
gift of miracles we have also spoken before in general ; so
that we shall not much farther here insist upon it ; neither
is it necessary that we should here treat of the nature, end, and
use of miracles in general, which in part also hath been done
before. Wherefore I shall only observe some few things as
to the gift itself, and the use of it in the church, which alone
are our present concernment. And, 1. as we before ob-
served, this gift did not consist in any inheroit power or fa-
culty of the mind ; so as that those who had received it
should have an ability of their own to work or effect such
miracles, when, and as they saw good. As this is disclaimed
by the apostles; Acts iii. 12. so a supposition of it would
overthrow the very nature of miracles ; for a miracle is an
immediate effect of divine power exceeding all created abi-
lities ; and what is not so, though it maybe strange or won-
derful, is no miracle. Only Jesus Christ had in his own
person a power of working miracles when, and where, and
how he pleased, because God was with him, or ' the fulness
of the Godhead dwelt in him bodily.' 2. Unto the working
of every miracle in particular, there was a peculiar act of
faith required in them that wrought it. This is that faith
which is called the faith of miracles, * have all faith, so that
I could remove mountains ;' 1 Cor. xiii. 2. Now this faith
v/as not a strong fxing of the imagination that such a thing
should be done, as some have blasphemously dreamed ; nor
was it a faith resting merely on the promises of the word,
making particular application of them unto times, seasons,
and occasions, wherein it no way differs from the ordinary
urace of faith : but this was the tiue nature of it, that as it

A DISCOURSE OF SPIRITUAL GIFTS. 295

was in general resolved into the promises of the word, and
power of Christ declared therein, that such and such things
should be wrought in general; so it had always di peculiar,
immediate revelation for its warranty and security in the work-
ing of any miracle. And without such an immediate revela-
tion of divine impulse and impression, all attempts of mira-
culous operations are vain, and means only for Satan to in-
sinuate his delusions by.

No man, therefore, could work any miracle, nor attempt
in faith so to do, without an immediate revelation that divine
power should be therein exerted, and put forth in its opera-
tion : yet do I not suppose that it was necessary that this
inspiration and revelation should in order of time precede the
acting of this faith, though it did the operation of the mira-
cle itself. Yea, the inspiration itself consisted in the eleva-
tion of faith to apprehend divine power in such a case for
such an end ; which the Holy Ghost granted not to any, but
when he designed so to work. Thus Paul at once acted
faith, apprehended divine power, and at the same time
struck Elymas the sorcerer Wind by a miraculous operation ;
Acts xiii.9— 12. ' Being filled with the Holy Ghost;' ver.9.
That is, having received an impression and warranty from
him, he put forth that act of faith, at whose presence the
Holy Spirit would effect that miraculous operation which
he believed. Wherefore this was the nature of this gift ;
some persons were by the Holy Ghost endowed with that
especial /«?iA which was prepared to receive impressions and
intimations of his putting forth his power in this or that mi-
raculous operation. Those who had this faith, could not
work miracles ichen, and where, and how they pleased ; only
they could infallibly signify what the Holy Ghost would do,
and so were the outward instruments of the execution of
his power.

3. Although the apostles had all gifts of the Spirit in an
eminent degree and manner above all others, as Paul saith,
' I thank my God I speak with tongues more than you all;'
yet it appears that there were some other persons distinct
from them, who had this gift of working miracles in a pe-
culiar manner. For it is not only here reckoned as a pecu-
liar, distinct gift of the Holy Ghost, but also the persons
who had received it, are reckoned as distinct from the apo-

296 A DISCOURSE OF SPIRITUAL GIFTS.

sties and other officers of the church ; 1 Cor. xii. 28, 29.
Not that I think this gift did constitute them officers in the
church, enabling them to exercise power in gospel adminis-
trations therein ; only they were brethren of the c/<//;tA, made
eminent by a participation of this gift, for the end where-
unto it was ordained. By these persons' ministry did the
Holy Spirit, on such occasions as seemed meet to his infi-
nite wisdom, effect miraculous operations, besides what was
done in the same kind by the apostles and evangelists, all
the world over.

4. The use of this gift in the church at that time and sea-
son was manifold. For the principles which believers pro-
ceeded on, and the doctrines they professed, were neio and
strange to the world, and such as had mighty prejudices
raised against them in the minds of men. The persons by
whom they were maintained and asserted were generally as
to their outward condition poor and contemptible in the
world. The churches themselves, as to their members, few
in number ; encompassed with multitudes of scoff'ers, and
persecuting idolaters ; themselves also, newly converted,
and many of them but weak in the faith. In this state of
things, this gift of mi racks was exceeding useful and neces-
sary unto the propagation of the gospel, the vindication of
the truth, and the establishment of them that did believe.
For, (1.) By miracles occasionally wrought, the people
round about who yet believed not, were called in, as it were,
unto a due consideration of what was done, and what was
designed thereby. Thus when the noise was first spread
abroad of the * apostles speaking with tongues, the multi-
tude came together' and were confounded ; Acts ii. 6. So
the multitude gathered together at Lystra upon the curing
of the Clippie by Paul and Barnabas, thinking them to have
been gods; Acts xiv. 11. When therefore any were so
amazed with seeing the miracles that were wrought, hearing
that they were so in the confirmation of the doctrine of the
gospel, they could not but inquire with diligence into it,
and cast out those prejudices which before they had enter-
tained against it. (2.) They gave authority unto the mini-
sters of the church. For whereas on outward accounts they
were despised by the great, wise, and learned men of the
world, it was made evident by these divine operations, that

A DISCOURSE OF SPIRITUAL GIFTS. 297

their ministry was of God, and what they taught approved
by him. And where these two things were effected, namely,
that a sufficient, yea, an eminently cogent ground and rea-
son was given, why men should impartially inquire into the
doctrine of the gospel, and an evidence given that the
teachers of it were approved of God, unless men were sig-
nally captivated under the power of Satan; 2 Cor. iv. 4. or
given up of God judicially unto blindness and hardness of
heart, it could not be, but that the prejudices which they
had of themselves, or might receive from others against the
gospel, must of necessity be prevailed against and con-
quered. And as many of the Jews were so hardened and
blinded at that time ; Rom. xi. 7 — 10. 1 Thes. ii. 14 — 16.
so it is marvellous to consider with what artifices Satan be-
stirred himself among the gentiles by false and lying signs
and wonders, with many other ways to take off from the
testimony given unto the gospel by these miraculous ope-
rations.

. And this was that which miracles were designed unto to-
wards unbelievers ; namely, to take aw^ay prejudices from the
doctrine of the gospel, and the persons by whom it was
taught, so disposing the minds of men unto an attendance
unto it, and the reception of it. For they were never means
instituted of God for the ingenerating of faith in any, but only
to provoke and prevail with men, to attend unprejudicately
unto that whereby it was to be wrought. ' For faith cometh
by hearing, and hearing by the word of God;' Rom. x. 17.
And therefore, whatever miracles were wrought, if the word
preached was not received, if that did not accompany them
in its powerful operation, they were but despised. Thus
whereas some upon hearing of the 'apostles speak with
tongues' mocked and said, ' These men are full of new wine ;'
Acts ii. 13. yet upon preaching of the word which ensued,
they were converted unto God. And the apostle Paul tells
us, that if there were nothing but miraculous speaking with
tongues in the church, an unbeliever coming in would say
they ' were all mad ;' 1 Cor, xiv. 23. who by the word of
prophesy would be convinced, judged, and converted unto
God, ver. 24, 25. (3.) They were of singular use to 'con-
firm and establish in the faith' those who were weak and
newly converted. For whereas they were assaulted on every

298 A DISCOURSE OF SPIRITUAL GIFTS.

hand by Satan, the world, and it may be their dearest rela-
tions, and that with contempt, scorn, and cruel mocking ;
it was a singular confirmation and establishment to behold
the miraculous operations which were wrought in the appro-
bation of the doctrine which they did profess. Hereby was
a sense of it more and more let into, and impressed on, their
minds, until by an habitual experience of its goodness,
power, and efficacy, they were established in the truth.

Prophecy is added in the sixth place. aXXw Se irpo^rjTcta.
* To another prophecy;' that is, is given by the same Spirit.
Of this gift of prophecy we have sufficiently treated before.
Only I take it here in its largest sense ; both as it signifies
a faculty of prediction, or foretelling things future upon di-
vine revelation, or an ability to declare the mind of God
from the word by the especial and immediate revelation of
the Holy Ghost. The first of these was more rare, the latter
more ordinary and common. And it may be there were few
churches, wherein besides their elders and teachers by virtue
of their office, there were not some of these prophets ; so of
those who had this gift of prophecy, enabling in an eminent
manner to declare the mind of God from the Scriptures,
imto the edification of the church. It is expressed that
there were some of them in the church at Antioch ; Acts xiii.
1, 2. and many of them in the church at Corinth ; 1 Cor. xiv.
For this gift was of singular use in the church ; and, there-
fore, as to the end of the edification thereof, is preferred by
our apostle, above all other gifts of the Spirit whatever ;
1 Cor. xii. 31. chap. xiv. 1, 39. For it had a double use,
1 . The conviction and conversion of such as came in occasionally
into their church assemblies. Those unto whom the propa-
gation of the gospel was principally committed, went up
and down the world, laying hold on all occasions to preach
it unto Jews and Gentiles, as yet unconverted. And where
churches were gathered and settled, the principal work of
their teachers was to edify them that did believe. But
whereas some would come in among them into their church
assemblies, perhaps out of curiosity, perhaps out of worse
designs, the apostle declares that of all the ordinances of the
church, this of prophecy was suited unto the conviction and
conversion of all unbelievers, and is oft-times blessed there-
unto, whereby this and that man is born in Sion. 2, This ex-

A DISCOURSE OF SPIRITUAL GIFTS. 299

position and application of the word by many, and that by
virtue of an extraordinary assistance of the Spirit of God,
was of singular use in the church itself. For if all Scripture
given by inspiration from God, so expounded and applied,
be ' profitable for doctrine, for reproof, for correction, for
instruction in righteousness,' the more the church enjoyeth
thereof, the more will its faith, love, obedience, and conso-
lation be increased. Lastly, the manner of the exercise of this
gift in the church unto edification, is prescribed and limited
by our apostle ; 1 Cor. xiv. 29—33. And first, he would not
have the church burdened with the most profitable gift or its
exercise, and therefore determines, that at one time not
above two or three be suffered to speak ; that is, one after an-
other, that the church be neither wearied nor burdened,
ver. 29. Secondly, Because it was possible that some of
them who had this gift might mix somewhat of their own spirits
in their word and ministry, and therein mistake and err from
the truth ; he requires that the other who had the like gift,
and so were understanding in the mind of God, should Jwc^ge
of what was spoken by them, so as the church might not be
led into any error by them ; let the other judge. Thirdly,
That order be observed in their exercise ; and especially
that way be given unto any immediate revelation, and no con-
fusion be brought into the church by many speaking at the
same time. And this direction manifests that the gift was
extraordinary, and is now ceased ; though there be a con-
tinuance of ordinary gifts of the same kind, and to the same
end in the church, as we shall see afterward, ver. 30.
Fourthly, By the observation of this order, the apostle shews,
that all the prophets might exercise their gift unto the in-
struction and consolation of the church in a proper season;
such as their frequent assemblies would afford them, ver. 31.
And whereas it may be objected, that these things coming
in an extraordinary immediate manner from the Holy Ghost,
it was not in the power of them who received them to con-
fine them unto the order prescribed, which would seem to
limit the Holy Spirit in his operations, whereas they were
all to speak as the Spirit gave them ability and utterance,
let what would ensue, the apostle assures them by a general
principle that no such thing would follow on a due use and
exercise of this gift. • For God,' saith he, ' is not the author

300 A DISCOURSE OF SPIRITUAL GIFTS.

of confusion, but of peace, as in all churches of the saints,'
ver. 33. As if he should have said ; if such a course should
be taken, that any one should speak and prophesy as he
pretended himself to be moved by the Spirit, and to have
none to judge of what he said, all con fusion, tumult, and dis-
order, would ensue thereon. But God is the author of no
such thing, gives no such gifts, appoints no such exercise of
them, as would tend thereunto. But how shall this be pre-
vented, seeing these things are extraordinary, and not in our
own power ; yea, saith he, ' The spirit of the prophets is
subject to the prophets,' ver. 32. By the 'spirit of the pro-
phets' that their spiritual gift and ability for its exercise is
intended, none do question. And whereas the apostle had
taught two things concerning the exercise of this gift : (1.)
That it ought to be orderly to avoid confusion. (2.) That
what proceedeth from it ought to he judged by others; he
manifests that both these may be observed, ' because the
spirit of the prophets is subject to the prophets ;' that is,
both their spiritual gift is so in their own power, as that they
might dispose themselves unto its exercise with choice and
judgment, so as to preserve order and peace, not being acted
as with an enthusiastical affiation, and carried out of their own
power; this gift in its exercise was subject unto their own
judgment, choice, and understanding; so what they ex-
pressed by virtue of their spiritual gift, was subject to be
judged of by the other prophets that were in the church.
Thus was the peace and order of the church to be preserved,
and the edification of it to be promoted.

Disceriung of spirits is the next gift of the Spirit here
enumerated, aXki^ St diaKpicnig Trvtu/xarwy. ' To another the
discernings of spirits;' the ability and faculty of judging of
spirits. The dijudication of spirits. This gift I have upon
another occasion formerly given an account of, and there-
fore shall here but briefly touch upon it. All gospel admi-
nistrations were in tliose days avowedly executed by virtue
of spiritual gij'ts. No man then durst set his hand unto this
work, but such as either really had, or highly pretended
unto, a participation of the Holy Ghost. For the adminis-
tration of the gospel is the dispensation of the spirit. This,
therefore, was pleaded by all in the preaching of the word,
whether in private assemblies, or publicly to the world. But

A DISCOURSE OF SPIRITL aL GIFTS. 301

it came also then to pass, as it did in all ages of the church,
that where God gave unto any the extraordinary gifts of his
Spirit, for the reformation or edification of the church, there
Satan suborned some to make a pretence thereunto, unto its
trouble and destruction : so was it under the Old Testament,
and so was it foretold that it should be under the New. So
the apostle Peter having declared the nature and excellency,
use and certainty of that prophecy which was of old ; 2 Pet.
i. 19 — 21. adds thereunto, ' But there were false prophets
also among the people;' chap. ii. 1. That is, when God
granted that signal privilege unto the church, of the imme-
diate revelation of his will unto them, by the inspiration of
the Holy Ghost, which constituted men true prophets of the
Lord ; Satan stirred up others to pretend unto the same spi-
rit of prophecy for his own malicious ends, whereby 'there
were false prophets also among the people.' But it may be
it will be otherwise now under the gospel church state. No,
saith he ; ' There shall be false teachers among you ;' that
is, persons pretending to the same spiritual gift that the
apostles and evangelists had, yet bringing in thereby damna-
ble heresies. Now all their damnable opinions they fathered
upon immediate I'evelatiom of the Spirit. This gave occa-
sion to the holy apostle John to give that caution, with his
reason of it, which is expressed ; 1 John iv. 1 — 3. which
words we have opened before. And this false pretence unto
extraordinary spiritual gifts, the church was tried and pestered
withal, so long as there was any occasion to give it counte-
nance ; namely, whilst such gifts were really continued unto
any therein. What way then had God ordained for the pre-
servation and safety of the church, that it should not be im-
posed upon by any of these delusions ? I answer. There was
a standing rule in the church, whereby whatsoever was or
could be offered doctrinally unto it, might certainly and in-
fallibly be tried, judged, and determined on. And this was
the rule of the ivritten word ; according to that everlasting
ordinance, ' To the law and to the testimony, if they speak
not according to this word, it is because there is no light in
them;' Isa. viii. 20. This in all ages was sufficient for the
preservation of the church from all errors and heresies, or
damnable doctrines, which it never fell into, nor shall do so,
but in the sinful neglect and contempt hereof. Moreover,

302 A DISCOURSE OF SPIRITUAL GIFTS.

the apostle farther directs the application of this rule unto
present occasions, by advising us to fix on some fundamental
principles which are likely to be opposed, and if they are not
owned and avowed, to avoid such teachers, whatever spiri-
tual gift they pretend unto ; 1 John iv. 2, 3. 2 John 9 — 11.
But yet, because many in those days were weak in the faith,
and might be surprised with such pretences, God had gra-
ciously provided and bestowed the gift here mentioned on
some, it may be, in every church, namely, of discerning of
spirits. They could by virtue of the extraordinary gift, and
aid therein, of the Holy Ghost, make a true judgment of the
spirits that men pretended to act, and to be acted by, whe-
ther they were of God or no. And this was of singular use
and benefit unto the church in those days. For as spiritual
gifts abounded, so did a pretence unto them, which was al-
ways accompanied with pernicious designs. Herein, there-
fore, did God grant relief for them who were either less skil-
ful, or less wary, or less able on any account to make a right
judgment between those who were really endowed with ex-
traordinary gifts of the Spirit, and those who falsely pre-
tended thereunto. For these persons received this gift, and
were placed in the church for this very end, that they might
guide and help them in making a right judgment in this
matter. And whereas the communication of these gifts is
ceased, and consequently all pretences unto them, unless by
some persons phrenetical and enthusiastical, whose madness is
manifest to all, there is no need of the continuance of this
gift of discerning of spirits, that standing infallible rule of the
word, and ordinary assistance of the Spirit, being every way
suflicient for our preservation in the truth ; unless we give
up ourselves to the conduct of corrupt lusts, pride, self-con-
ceit, carnal interest, passions, and temptations, which ruin
the souls of men.

The two spiritual gifts here remaining, are speaking with
tongues, and their interpretation. The first communication of
this ' gift of tongues' unto the apostles, is particularly de-
scribed ; Acts ii. 1 — 4, &c. And although they were at that
time endued with all other gifts of the Holy Ghost, called
' power from above;' Acts i. 8. yet was this ' gift of tongues'
signalized by the visible pledge of it, the joint participation
of the same gift by all, and the notoriety of the matter there-

A DISCOURSE OF SPIRITUAL GIFTS. 303

on, as in that place of the Acts is at large described. And
God seems to have laid the foundation of preaching the gos-
pel in this gift, for two I'easons: 1. To signify that the grace
and mercy of the covenant was now no longer to be confined
unto one 7iation, language, or people, but to be extended unto all
nations, tongues, and languages of people under heaven. 2.
To testify by what means he would subdue the souls and con-
sciences of men unto the obedience of Christ and the gos-
pel, and by what means he would maintain his kingdom in the
world. Now this was not by force and might, by external
power or armies, but by the preaching of the word, whereof
the tongue is the only instrument. And the outward sign of
this gift in tongues of fire evidenced the light and efficacy
wherewith the Holy Ghost designed to accompany the dis-
pensation of the gospel. Wherefore, although this gift be-
gan with the apostles, yet was it afterward very much dif-
fused nnio the generality of them that did believe. See Acts
X. 46. xix. 6. 1 Cor. xiv. And some few things we may ob-
serve concerning this gift: as, (1.) The especial matter that
was expressed by this gift, seems to have been the praises
of God for his wonderful works of grace by Christ. Al-
though, I doubt not, but that the apostles were enabled by
virtue of this gift to declare the gospel unto any people unto
whom they came in their own language, yet ordinarily they
did not preach nor instruct the people by virtue of this gift,
but only spake forth the praises of God to the admiration and
astonishment of them who were yet strangers to the faith.
So when they first received the gift, they were heard 'speak-
ing the wonderful works of God;' Acts ii. 11. And the
Gentiles who first believed 'spake with tongues, and magni-
fied God;' Acts X. 46. (2.) These tongues were so given for
'a sign unto them that believed not;' 1 Cor. xiv. 22. that
sometimes those that spake with tongues, understood not
the sense and meaning of the words delivered by them-
selves, nor were they understood by the church itself where-
in they were uttered; 1 Cor. xiv. 6 — 10, &c. But this I sup-
pose was only sometimes; and that, it may be mostly, when
this gift was unnecessarily used. For, I doubt not, but the
apostles understood full well the things delivered by them-
selves in divers tongues. And all who had this gift, though
they might not apprehend the meaning of what themselves

304 A DISCOURSE OF SPIRITUAL GIFTS.

spake and uttered, yet were so absolutely in the exercise of
it under the conduct of the Holy Spirit, that they neither did
nor could speak any thing by virtue thereof, but what was
according- unto the naind of God, and tended unto his praise;
1 Cor, xiv. 2. 14. 17. (3.) Although this gift were excellent
in itself, and singularly effectual in the propagation of the
gospel unto unbelievers, yet in the assemblies of the church it
was of little or no use, but only with respect unto the things
themselves that were uttered. For, as to the principal end
of it, to be a sign unto unbelievers, it was finished and ac-
complished towards them, so as they had no farther need nor
use of it. But now, wherefore, as many unbelievers came oc-
casionally into the assemblies of the church, especially at
some freer seasons, for whose conviction the Holy Ghost
would for a season continue this g-ift amons: believers : that
the church might not be disadvantaged thereby, he added
the other gift here mentioned, namely, ' The interpretation of
tongues.' He endowed either those persons themselves who
spake with tongues, or some others in the same assembly,
with an ability to interpret and declare to the church the
things that were spoken and uttered in that miraculous man-
ner ; which is the last gift here mentioned. But the nature,
use, and abuse, of these gifts is so largely and distinctly
spoken unto by the apostle, 1 Cor. xiv. that as I need not
insist on them, so I cannot fully do it without an entire
exposition of that whole chapter, which the nature of my
design will not permit.

A DISCOURSE OF SPIRITUAL GIFTS. 305

CHAP. V.

The original, duration, use, and end, of extraordinary spiritual gifts.

This summary account doth the apostle give of these ex-
traordinary gifts of the Holy G/iost which then flourished in
the church, and were the life of its extraordinary ministry.
It may be mention may occur of some such gifts under other
names, but they are such as may be reduced unto some one
of those here expressed. Wherefore this may be admitted
as a perfect catalogue of them, and comprehensive of that
poiver from above, which the Lord Christ promised unto his
apostles and disciples upon his ascension into heaven ; Acts
i. 8. For he ' ascended up far above all heavens, that he
might fill all things;' Eph. iv. 10. that is, the church with
officers and gifts, unto the ' perfection of the saints, by the
work of the ministry, and the edification of his body ;' ver.
12. For being ' by the right hand of God exalted, and
having received of the Father the promise of the Holy Ghost,
he shed forth, or abundantly poured out these things where-
of we speak;' Acts ii. 33. And as they were the great evi-
dence of his acceptation with God, and exaltation, seeing in
them the Spirit ' convinced the world of sin, righteousness,
and judgment;' so they were the great means whereby he
carried on his work amongst men, as shall afterward be de-
clared.

There was no certain limited time for the cessation of
these gifts. Those peculiar unto the apostles, were commen-
surate unto their lives. None after their decease had either
apostolical office, power, or gifts. The like may be said of
evangelists. Nor have we any undoubted testimony, that
any of those gifts which were truly miraculous, and every
way above the faculties of men, were communicated unto any
after the expiration of the generation of them who conversed
with ' Christ in the flesh,' or those who received the Holy
Ghost by their ministry. It is not unlikely, but that God
might on some occasions for a longer season, put forth his
power in some miraculous operations, and so he yet may do,
and perhaps doth sometimes. But the superstition and folly
of some ensuing ages inventing and divulging innumerable

VOL. IV. X

306 A DISCOURSE OF SPIRITUAL GIFTS.

miracles false and foolish, proved a most disadvantageous
prejudice unto the gospel, and a means to open a way unto
Satan to impose endless delusions upon Christians. For as
true and real miracles, with becoming circumstances, were
the great means that won and reconciled a regard and ho-
nour unto Christian religion in the world ; so the pretence
of such as either were absolutely false, or such as whose oc-
casions, ends, matter, or manner, were unbecoming the great-
ness and holiness of him who is the true author of all mira-
culous operations, is the greatest dishonour unto religion
that any one can invent. But although all these gifts and
operations ceased in some respect, some of them absolutely,
and some of them as to the immediate manner of communi-
cation and degree of excellency ; yet so far as the edification
of the church was concerned in them, something that is
analogous unto them, was and is continued. He who gave
some apostles, and some prophets, and some evangelists,
gave also some ' pastors and teachers.' And as he furnished
the former with extraordinari/ gifts ; so as far as any thing of
the like kind is needful for the continual edification of the
church, he bestows it on the latter also, as shall be declared.
And these gifts of the Spirit added unto his grace in real
holiness, were the glory, honour, and beauty, of the church
of old. Men have but deceived themselves and others, when
they have feigned a glory and beauty of the church in other
things. And whatever any think or say, where these gifts
of the Holy Ghost, which are the ornaments of the church,
her ' clothing of wrought gold,' and her ' raiment of needle-
work,' being neglected and lost, and they think to adorn her
with the meritricions paint of pompous ceremonies, with outward
grandeur, wealth, and power, she is utterly fallen from her
chastity, purity, and integrity. But it is evident that this is
the state of many churches in the world, which are therefore
worWly and carnal, not spiritual or evangelical. Power, and
force, and wealth, the gifts in this case of another spirit, un-
der various pretences and names, are their life and glory, in-
deed their death and shame. I deny not but that it is law-
ful for ministers of the gospel to enjoy earthh/ possessions,
which they do attain by any commendable way among other
men. Neither are they required, unless in extraordinary
cases, to part with the right and use of their temporal goods.

A DISCOURSE OF SPIRITUAL GIFTS. 307

because they are so', ministers of Christ ; though those who
are so indeed, will not deny but that they ought to use them
in a peculiar manner unto the glory of Christ, and honour of
the gospel, beyond other men. Neither shall I ever question,
that, wherein the Scripture is so express, namely, that those
who ' labour in the word and doctrine,' should have a con-
venient, yea, an honourable subsistence provided for them
according to the best ability of the church, for their work's
sake. It is in like manner also granted, that the Lord Christ
hath committed all that poicer which, with respect unto the
edification of the church, he will exercise in this world unto
the church itself; as it cannot, without a virtual renunciation
of the gospel and faith in Christ Jesus as the Head and King
of the church, be supposed that this power is any other but
spiritual, over the souls and consciences of men. And, there-
fore, cannot this power he exercised, or be any ways made ef-
fectual, but by virtue of the spiritual gifts we treat of. But
for men to turn this spiritual poicer, to be exercised only by
virtue of spiritual gifts, into an external coercive power over
the persons, bodies, liberties, and lives, of men, to be exer-
cised by law-courts, in ways, forms, manners, utterly foreign
to the gospel, and all evangelical administrations, without
the least pretence unto, or appearance of the exercise of the
gifts of the Holy Ghost therein ; yea, and by persons by
whom they are hated and derided, acting with pride, scorn,
and contempt of the disciples of Christ, and over them, being
utterly ignorant of the true nature and use of all gospel ad-
ministrations, this is to disorder the church, and instead of
a house of spiritual worship, in some instances, to turn it into
a den of thieves. Where, hereunto, there are moreover an-
nexed earthly revenues, containing all food and fuel of cor-
rupt lusts, with all things satisfactory unto the minds of
worldly, sensual men, as a meet reward of these carnal ad-
ministrations, as it is at this day in the church of Rome, there
all use of the gifts of the Holy Ghost is excluded, and the
church is brought into extreme desolation. And, although
these things are as contrary to the gospel as darkness to
light, yet the world for many reasons, not now to be insisted
on, being willing to be deceived in this matter, it is generally
apprehended that there is nothing so pernicious unto the
church, so justly to be watched against and rooted out, as a

x 2

308 A DISCOURSE OF SPIRITUAL GIFTS,

dislike of their horrible apostacies in the corrupt deprava-
tion of all evangelical administrations. This was not the
state, this was not the condition of the primitive churches ;
their life consisted in the grace of the Spirit, and their ghi-y
in his s.ifts. Xone of their leaders once dreamed of that
new kind of beauty, glory, and power, consisting in num-
berless superstitious ceremonies, instead of religious wor-
ship ; worldly grandeur, instead of humility and self-denial;
and open tyranny over the consciences and persons of men,
in the room of spiritual authority, effectual in the power of
Christ, and by virtue of the gifts of the Holy Ghost.

There are many sore ditisions at this day in the world
among and between the professors of Christian religion,
both about the doctrine and worship of the gospel, as also
the discipline thereof. That these divisions are evil in them-
selves, and the cause of great evils, hinderances of the gos-
pel, and all the effects thereof in the world, is acknowledged
by all; and it is a thing doubtless to be greatly lamented,
that the generality of them who are called Christians, are
departed from the great rule of 'keeping the unity of the
Spirit in the bond of peace.' He who doth not pray always,
who is not ready with his utmost endeavour to remedy this
evil, to remove this great obstruction of the benefit of the
gospel, is scarce worthy the name of a Christian. The com-
mon way insisted on unto this end is, that those who have
most force and power, should set up standards and riieasures
of ao"reement, compelling others by all ways of severity and
violence to a compliance therewith ; judging them the
highest offenders who shall refuse so to do ; because the
determining and settling of this matter is committed unto
them. This is the way of antichrist, and those who follow
him therein. Others, with more moderation and wisdom,
but with as little success, do or have endeavoured the recon-
ciliation of the parties at variance, some, more or all of them,
by certain middle ways of mutual condescension which they
have found out. Some things they blame, and some things
they commend in all; some things they would have them do,
and some things omit ; all for the sake of peace and love.
And this design carries with it so fair and pleadable a pre-
tence, that those who are once engaged in it, are apt to
think that they alone are the true lovers of Christianity in

A DISCOURSE OF SPIRITUAL GIFTS. 309

general, the only sober and indifferent persons, fit to um-
pire all the differences in the world, in a few propositions
which they have framed. And so wedded are some wise
and holy men unto these apprehensions of reconciling
Christians by their conceived methods, that no experience of
endless disappointments, and of increasing new differences
and digladiations, of forming new parties, of reviving old
animosities, all which roll in upon them continually, will
discourage them in their design. What, then, will some say,
would you have these divisions and differences that are among
us continued and perpetuated, when you acknowledge them
so evil and pernicious? I say, God forbid: yea, we pray
for, and always will endeavour their removal and taking
away. But yet this I say, on the other hand, whether men
will hear, or they will forbear, there is but one way of effect-
ing this so blessed and desirable a work, which until it be
engaged in, let men talk what they please of reconciliation,
the worst of men will be reviling and persecuting those who
are better than themselves unto the end of the world. And
this way is, that all churches should endeavour to reduce
themselves unto the primitive pattern. Let us all but con-
sider whatw^as the life and spirit of those churches, wherein
their honour, glory, and order, did consist, making it our
joint design to walk in the principle of that grace of the
Spirit wherein they walked, in the exercise and use of those
gifts of the Spirit which were the spring of, and gave virtue
unto, all their administrations, renouncing whatever is fo-
reign unto, and inconsistent with, these things, and that
grace and unity will quickly enter into professors, which
Christ hath purchased for them. But these things are
here only occasionally mentioned ; and are not farther to be
pursued.

These spiritual gifts the apostle calls, the ' powers of the
world to come ;' Heb. vi. 4, 5. that is, those effectual power-
ful principles and operations, which peculiarly belong unto
the kingdom of Christ and administration of the gospel,
whereby they w^ere to be set up, planted, advanced, and
propagated in the world. The Lord Christ came and
wrought out the mighty work of our salvation in his oivn
person, and thereon laid the foundation of his church on him-
self, by the confession of him as the Son of God. Cou-

310 A DISCOURSE OF SPIRITUAL GIFTS.

cerning himself and his work, he preached, and caused to
be preached, a doctrine that was opposed by all the world,
because of its truth, mystery, and holiness ; yet was it the
design of God to break through all those oppositions, to
cause this doctrine to be received and submitted unto, and
Jesus Christ to be believed in, unto the ruin and destruction
of the kingdom of Satan in the world. Now this was a
work that could not be wrought without the putting forth
and exercise of mighty power, concerning which nothing-
remains to be inquired into, but of what sort it ought to be.
Now the conquest that the Lord Christ aimed at was spiri-
tual, over the souls and consciences of men ; the enemies
he had to conflict withal were spiritual, even principalities
and powers, and spiritual wickednesses in high places ; the
God of this world, the prince of it, which ruled in the chil-
dren of disobedience : the kingdom which he had to erect,
was spiritual, and not of this world ; all the laws and rulers
of it, with their administrations and ends, were spiritual and
heavenly. The gospel that was to be propagated was a
doctrine not concerning this world, nor the things of it,
nor of anything natural or political, but as they were merely
subordinate unto other ends, but heavenly and mysterious,
directing men only in a tendency according to the mind of
God unto the eternal enjoyment of him. Hereon it will
easily appear what kind of power is necessary unto this work,
and for the attaining of these ends. He that at the speak-
ing of one word could have engaged ' more than twelve legions
of angels' in his work, and unto his assistance, could have
easily by outward force and arms have subdued the ^vhole
world into an external observance of him and his commands,
and thereon have ruled men at his pleasure. As tliis he
could have done, and may do when he pleaseth, so if he had
done it, it had tended nothing unto the ends which he de-
signed. He might indeed have had a glorious empire in the
world, comprehensive of all dominions that ever were or can
be on the earth ; but yet it would have been of the same
kind and nature with that which Nero had, the greatest
monster of villany in nature. Neither had it been any great
matter for the Son of God to have out-done the Romans or
the Turks, or such like conspiracies of wicked oppressors.
And all those who yet think meet to use external force over

A DISCOURSE OF SPIRITUAL GIFTS. 311

the persons, lives, and bodies of men, in order unto the re-
ducing of them unto the obedience of Christ and the gospel,
do put the greatest dishonour upon him imaginable, and
change the whole nature of his design and kingdom. He
will neither own nor accept of any subject, but whose obe-
dience is a free act of his own will, and who is so made will-
ing by himself in the day of his power. His design, and his
only design, in this world unto the glory of God, is to erect a
kingdom, throne, and rule in the souls and consciences of
men, to have an obedience from them in faith, love, and
spiritual delight, proceeding from their own choice, under-
standings, wills, and affections ; an obedience that should
be internal, spiritual, mystical, heavenly, with respect solely
unto things unseen and eternal, wherein himself and his
laws should be infinitely preferred before all earthly things
and considerations. Now this is a matter that all earthly
powers and empires could never desire, design, or put a
hand unto, and that which renders the kingdom of Christ as
of another nature, so more excellent and better than all
earthly kingdoms, as liberty is better than bondage, the
mind more excellent than the outward carcass, spiritual and
eternal things than things carnal and temporary, as the
wisdom and holiness of God are more excellent than the
folly and lusts of men.

Seeing, therefore, this was the design of Christ, this was
the nature and work of the gospel which was to be propa-
gated, wherein carnal power and outward force could be of
no use, yea, whose exercise was inconsistent with, disho-
nourable unto, and destructive of, the whole design ; and,
wherein the work to be accomplished on the minds and souls
of men is incomparably greater than the conquering of worlds
with force and arms, it is inquired what power the Lord
Christ did employ herein, what means and instruments he
used for the accomplishment of his design, and the erecting
of that kingdom or church-state, which being promised of
old, was called the world to come, or, the neiu world, the new
heaven and earth wherein dv)elleth righteousness : and, I say, it
was these gifts of the Holy Ghost whereof we have treated,
which were those powers of this icor/d to come. By them it
was, or in their exercise, that the Lord Christ erected his
empire over the souls and consciences of men, destroying

312 A DISCOURSE OF SPIRITUAL GIFTS.

both the work and kingdom of the devil. It is true, it is the
word of the gospel itself, that is, the rod of his strength
which is sent out of Sion to erect and dispense his rule : but
that hidden power which made the word effectual in the dis-
pensation of it, consisted in these gifts of the Holy Ghost.
Men may despise them, or think light of them whilst they
please, they are those powers which the Lord Christ, in his
wisdom, thought meet alone to engage in the propagation of
the gospel, and the setting up of his kingdom in the world.

The recovery and return of the people from the captivity of
Babylon, was a type of the spiritual redemption of the church
by Jesus Christ : and how God effected that as a type hereof,
he declares, Zech. iv. 6. * Not by army, nor by power, but my
Spirit, saith the Lord of Hosts;' so, much more, was this work
to be effected. So after his resurrection the Lord Christ
tells his apostles that they were to be his 'witnesses in Jeru-
salem, and in all Judea, and in Samaria, and unto the utter-
most parts of the earth,' that is, all the world over ; Acts i. 8.
But how shall they be able so to bear testimony unto them,
as that their witness shall be received and become effectual?
Saith he, ye shall receive power for this end ; I have given
you authority to preach the word before, and now I will
give you such an ability for it, as none shall be able to with-
stand or resist ; and this is after the Holy Ghost is come
upon you, that is in the communication of these gifts where-
by you may be enabled unto your work. In them consisted
that 'mouth and wisdom' which he promised he would give
them, * which all their adversaries were not able to gainsay
or resist;' Luke xxi. 15. Wherefore, that which I shall
close this discourse withal, shall be a brief endeavour to de-
clare how these gifts were the spiritual powers of the gospel
unto all the ends we have before mentioned as designed by
Jesus Christ; whence it will appear how little there was of
the wisdom, skill, power, or authority of men in the whole
work of propagating the gospel, and planting the church of
Christ, as we shall afterward manifest, how, by the dispen-
sation of the other more ordinary gifts of the Spirit, both
the gospel and the church are continued and preserved in the
world.

First, The persons whom the Lord Christ chose, called,
and designed unto this work, were by these gifts enabled

A DISCOURSE OF SPIRITUAL GIFTS. 313

thereunto. As no mortal men had of themselves any suffi-
ciency for such a work, so the persons particularly called
unto it by Jesus Christ, lay under all the disadvantages that
any persons could possibly be liable unto in such an under-
taking. For, 1. They were all of them unlearned and igno-
rant, which the Jews took notice of. Acts iv. 13. and which
the Gentiles despised them for. 2. They were poor and of
no reputation in the world, which made them contemned by
all sorts of persons. And, 3. They seem in many instances
to have been pusillanimous and fearful, which they all ma-
nifested when they so shamefully fled and left their master
in his distresses, the chief of them also swearing that he
knew him not. Now it is easily understood what great dis-
advantages these were unto the undertaking of so great a
work as they were called unto ; yea, how impossible it was
for them under these qualifications to do any thing in the
pursuit of it. Wherefore, by the communication of these
gifts unto them, all these impediments arising from them-
selves were removed, and they were furnished with endow-
ments of quite another nature, whereby they were eminently
fitted with that spiritual wisdom, knowledge, and under-
standing which surpassed all the wisdom that was of the
world or in it, by what ways or means soever it were attained.
(1.) They both had and declared a wisdom which none of
the princes of this world were acquainted withal; 1 Cor. ii.
Those who, during the abode of Christ in the flesh with them
could not understand a plain parable, and were ever and
anon at no small loss about the sense and meanino- of their
Master, having very low and carnal apprehensions about his
person, work, and office, were now filled with a knowledo-e
of all heavenly mysteries, and with wisdom to declare, ma-
nage, and maintain them against all opposers. Kings
princes, rulers of synagogues, were now all one to them ; they
had a mouth and wisdom given them which none of their ad-
versaries could resist. Wherever they came, in all nations
to all sorts of people, of all languages, they were now en-
abled in their own tongue and speech to declare and preach
the gospel unto them, being always filled with a treasure of
wisdom and spiritual mysteries, whence they could draw forth
as every occasion did require. (2.) Whereas they were poor,
the difficulties wherewith such a condition is attended were

314 A DISCOURSE OF SPIRITUAL GIFTS,

also by this means utterly taken away. For, although they
had neither silver nor gold by their work or employment,
but their outward wants and distresses were rather increased
thereby ; yet their minds and souls were by this communi-
cation of the Spirit so raised above the world, and filled
with such a contempt of all the desirable things in it, and
of all the pride of men upon their account, as that their want
of possessions and outward enjoyments made them only the
more ready and expedite for their work, whence also such of
them as had possessions sold them, gave their price to the
poor, that they might be no hinderance unto them in their
design. And hence also it was, that those who even after
the resurrection of Christ were inquiring after a temporal
kingdom, wherein no doubt a good part of its glory, power,
and advantages would fall to their share, as most do who
yet continue to dream of such a kingdom in this world, im-
mediately upon the communication of these gifts rejoiced
that they were counted worthy of shame for the name of
Christ, when they were imprisoned, whipped, and despite-
fully used ; Acts iv. (3) They had boldness, courage, and
constancy given unto them in the room of that pusillanimity
and fear which before they had discovered. This the Jews
took notice of, and were astonished at; Acts iv. 13. And
they had reason so to be, if we consider the power and au-
thority of that work wherein they were then assaulted, with
the speech of Peter unto them, ver. 8 — 12. which he spake
as filled with the Holy Ghost. See also Acts v. 28—32.
And in the whole course of their ministry throughout the
world, the like undaunted courage, resolution, and constancy
did always and in all things accompany them. Wherefore,
these gifts, in the first place, maybe esteemed the 'powers of
the world to come,' inasmuch as by them those unto whom
the work of preaching the gospel, propagating the mystery
of it, the conversion of notions, the planting of churches, and
in all the erection of the kingdom of Christ was committed,
were enabled by them unto the utmost capacity of human
nature to discharge, effect, and accomplish the work com-
mitted unto them. By virtue and in the strength of these
spiritual abilities, did they set upon the whole kingdom of
Satan and darkness in the world, contending with the gates
of hell, and all the powers of the earth, attempting the wis-

A DISCOURSE OF SPIRITUAL GIFTS. 315

dom of the Greeks, and the religion of the Jews, with success
against both. They went not forth with force and arms, or
carnal power ; they threatened no man, menaced no man
with the carnal weapons of force or penalties ; they had no
baits or allurements of wealth, power, or honour to inveigle
the minds of corrupt and sensual men, but as was said in the
warranty and power of these spiritual gifts, they both at-
tempted and accomplished this work. And things continue
still in the same condition according unto their proportion.
Such as is the furniture of men with spiritual abilities and
gifts of the Holy Ghost, such is their fitness for the work of
the ministry, and no other. And if any shall undertake this
work without this provision of abilities for it, they will nei-
ther ever be owned by Christ, nor be of the least use in the
employment they take upon them. A ministry devoid of
spiritual gifts is a sufficient evidence of a church under a
degenerating apostacy. But these things will be farther
spoken unto afterward.

Secondly, By these gifts were all their administrations,
especially their preaching the gospel, rendered effectual unto
their proper end. The preaching of the word, which is the
sword of the Spirit, was the great instrument whereby they
wrought out and accomplished their designed work in the
conviction and conversion of the souls of men. It may,
therefore, be inquired, what it was that gave efficacy and
success unto the word as preached or dispensed by them.
Now this, as it should seem, must be either that the subject
matter of it was so suited unto the reasons and understand-
ings of men, as that they could not but admit of it upon its
proposal ; or that the manner whereby they declared it was
with such persuasive artifices as were meet to prevail with
the minds of men unto an assent, or to impose upon them
against the best of their defences. But the apostle declares
that it was utterly otherwise in both these regards. For the
matter of the doctrine of the gospel unto the minds of carnal
men, such as all men are until renewed by the gospel itself,
is folly, and that which is every way meet to be despised ;
1 Cor. i. And for the manner of its declaration, they did
nottherein, neither would they, use the enticing words of hu-
man wisdom, any arts of oratory, or dresses of rhetoric or
eloquence, iest the eifects which were wrought by the word

316 A DISCOURSE OF SPIRITUAL GIFTS.

should have seemed in any measure to have proceeded from
them ; 1 Cor. ii. 4, 5. Wherefore, not to mention that in-
ternal efficacious power of grace which God secretly puts
forth for the conversion of his elect, the consideration whereof
belongs not unto our present design, and I say that it was
by virtue of those gifts that the administration of the gospel
was so efficacious and successful. For, 1. From them pro-
ceedeth that authority over the minds of men wherewith the
word was accompanied. When the Lord Christ was anointed
by the Spirit to preach the gospel, it is said, ' He taught as
one having authority, and not as the scribes ;' Matt. vii. 29.
Whatever was his outward appearance in the flesh, the word
as administered by him, was attended with such an authority
over the minds and consciences of men, as they could not
but be sensible of. And so was it with the primitive dis-
pensers of the gospel ; by virtue of these spiritual gifts they
preached the word 'in the demonstration of the Spirit and of
power ;' 1 Cor. ii. 4. There was accompanying of their
preaching an evidence or demonstration of a power and au-
thority that was from God and his Spirit. Men could not
but conclude that there was something in it which was over
them or above them, and which they must yield or submit
unto as that which was not for them to contend withal. It
is true, the power of the gospel was hid unto them that were
to perish, whose minds the God of this world had effectually
blinded, lest the light of the glorious gospel of Christ should
shine into them ; 2 Cor. iv. 3, 4. Whence it came to pass
that the word was rejected by many ; yet wherever God was
pleased to make it effectual, it was by a sense of a divine
authority accompanying its administration by virtue of those
spiritual gifts. And, therefore, our apostle shews, that when
men prophesied or declared the mind of God from the word
by the gift of prophesy, unbelievers did fall down, and wor-
shipping God reported, that ' God was in them of a truth ;'
1 Cor. xiv. 24, 25. They were sensible of a divine authority
which they could not stand before or withstand. 2. From
hence also proceeded that life and power for conviction,
which the word was accompanied with in their dispensation
of it. It became shortly to be the arrows of Christ, which
were sharp in the hearts of men. As men found an authority
in the dispensation of the word, so they felt and experienced

A DISCOURSE OF SPIRITUAL GIFTS. 317

an efficacy in the truths dispensed. By it were their minds
enlightened, their consciences awakened, their minds con-
vinced, their lives judged, the secrets of their hearts made
manifest, as 1 Cor. xiv. 24, 25. until they cried out in mul-
titudes, * Men and brethren, what shall we do ?' Hereby did
the Lord Christ, in his kingdom and majesty, ride prosper-
ously conquering, and to conquer, with the word of truth,
meekness, and righteousness, subduing the souls of men
unto his obedience, making them free, ready, willing, in the
day of his power. These were the forces and weapons that
he used in the establishing of his kingdom, ' which were
mighty through God to the pulling down of strong holds,
casting down of imaginations, and every high thing that ex-
alteth itself against the knowledge of God, and bringing into
captivity every thought to the obedience of Christ ;' 2 Cor.
X. 4, 5. So doth the apostle describe the success of these
administrations as an absolute conquest, wherein all oppo-
sition is broken, all strong holds and fortifications are de-
molished, and the whole reduced unto due obedience. For
by this means were all things effected ; all the strono- holds
of sin in the minds of men in their natural darkness, blind-
ness, and obstinacy ; all the high fortifications of prejudices,
and vain, proud, lofty imaginations raised in them by Satan,
were all cast down by, and before, gospel administrations,
managed by virtue and authority of these spiritual gifts
which the Lord Christ ordained to be the powers of his
kingdom.

Thirdly, Those of them which consisted in miraculous
operations were suited to fill the world with an apprehension
of a divine power accompanying the word, and them by
whom it was administered. And sundry things unto the
furtherance of the gospel depended hereon. As, 1. The
world, which was stupid, asleep in sin and security, satisfied
with their lusts and idolatries, regardless of any thing but
present enjoyments, was awakened hereby to an attendance
unto, and inquiry into, this new doctrine that was proposed
unto them. They could not but take notice that there was
something more than ordinary in that sermon which they
were summoned unto by a miracle. And this was the first
and principal use of these miraculous operations. They
awakened the dull, stupid world, unto a consideration of the

318 A DISCOURSE OF SPIRITUAL GIFTS.

doctrine of the gospel, which otherwise they would have se-
curely neglected and despised. 2. They weakened and took
off those mighty prejudices which their minds were possessed
with by tradition and secular enjoyments ; what these pre-
judices were, I shall not here declare, I have done it else-
where. It is enough to observe, that they were as great, as
many, as effectual, as human nature in any case is capable
of. But yet although they were sufficiently of proof against
all other means of conviction, yet they could not but sink
and weaken before the manifest evidence of present divine
power ; such as these miraculous operations were accompa-
nied withal. For although all the things which they cleaved
unto, and intended to do so inseparably, were, as they
thought, to be preferred above any thing that could be of-
fered unto them, yet when the divine power appeared against
them, they were not able to give them defence. Hence upon
these operations one of these two effects ensued. (1.) Those
that were shut up under their obstinacy and unbelief, were
filled with tormenting convictions, and knew not what to do
to relieve themselves. The evidence of miracles they could
not withstand, and yet would not admit of what they ten-
dered and confirmed ; whence they were filled with disquiet-
ments and perplexities. So the rulers of the Jews mani-
fested themselves to have been upon the curing of the im-
potent person at the gate of the temple. ' What shall we do,'
say they, * to these men, for that indeed a notable miracle
hath been done by them?' Acts iv. 16. (2.) The minds of
others were exceedingly prepared for the reception of the
truth; the advantages unto that purpose being too many to
be here insisted on. 3. They were a great means of taking
off the scandal of the cross. That this was that which the
world was principally offended at in the gospel, is sufficiently
known. * Christ crucified was to the Jews a stumbling-block,
and unto the Greeks foolishness.' Nothing could possibly
be, or have been, a matter of so high offence unto the Jews,
as to offer them a crucified Messiah, whom they expected
as a glorious king to subdue all their enemies ; nor ever will
they receive him, in the mind wherein they are, upon any
other terms. And it seemed a part of the extremest folly
unto the Grecians, to propose such great and immortal
things in the name of one that was himself crucified as a

A DISCOURSE OF SPIRITUAL GIFTS. 319

malefactor. And a shame it was thought on all hands for
any wise man to profess or own such a religion as came
from the cross. But yet after all this blustering of weak-
ness and folly, when they saw this doctrine of the cross
owned by God, and witnessed unto by manifest effects of
divine power, they could not but begin to think, that men
need not be much ashamed of that which God so openly
avowed. And all these things made way to let in the
word into the minds and consciences of men, where by its
own efficacy it gave them satisfying experience of its truth
and power.

From these few instances, whereunto many of an alike
nature might be added, it is manifest how these spiritual
gifts were the powers of the world to come, the means,
weapons, arms that the Lord Christ made use of, for the
subduing of the world, destruction of the kingdom of Satan
and darkness, with the planting and establishment of his
own church on the earth. And as they were alone suited
unto his design, so his accomplishment of it by them is a
glorious evidence of his divine power and wisdom, as might
easily be demonstrated.

320 A DISCOURSE OF SPIRITUAL GIFTS.

CHAP. VI.

OF ORDINARY GIFTS OF THE SPIRIT.

The grant, institution, use, benefit, end, and continuance of
the ministry.

The consideration of those ordinary gifts of the Spirit which
are annexed unto the ordinary powers and duties of the
church, doth, in the next place, lie before us. And they are
called ordinary, not as if they were absolutely common unto
all, or were not much to be esteemed, or as if that were any
way a diminishing term : but we call them so upon a double
account: 1. In distinction from those gifts which, being abso-
lutely extraordinary, did exceed the whole power and facul-
ties of the souls of men, as healings, tongues, and miracles.
For otherwise they are of the same nature with most of those
gifts which were bestowed on the apostles and evangelists,
differing only in degree. Every true gospel ministry hath
now gifts of the same kind with the apostles in a degree and
measure sufficient to their work, excepting those mentioned.
2. Because of their continuance in the ordinary state of the
church, which also they shall do unto the consummation
of all things. Now, my design is to treat peculiarly of the
gifts of the Holy Spirit. But because there is a gift of
Christ, which is the foundation and subject of them, some-
thing must be spoken briefly unto that in the first place.
And this gift of Christ is that of the ministry of the church,
the nature of which office I shall not consider at large, but
only speak unto it as it is a gift of Christ. And this I shall
do by some little illustration given unto that passage of the
apostle, where this gift and the communication of it is de-
clared ; Eph. iv. 7 — 16. ' But unto every one of us is given
grace according to the measure of the gift of Christ. Where-
fore he saith, Whenhe ascended up on high, he led captivity
captive, and gave gifts unto men. (Now that he ascended,
what is it but that he also descended first into the lower
parts of the earth ? He that descended is the same also that

A DISCOURSE OF SPIRITUAL GIFTS, 321

ascended up far above all heavens, that he might fill all
things), and he gave some apostles, and some prophets, and
some evangelists, and some pastors and teachers ; for the
perfecting of the saints, for the work of the niinistry, for the
edifying of the body of Christ ; till we all come in the unity
of the faith, and of the knowledge of the Son of God unto a
perfect man, unto the measure of the stature of the fulness
of Christ. That we henceforth be no more tossed to and
fro, and carried about with every wind of doctrine by the
sleight of men and cunning craftiness, whereby they lie in
wait to deceive ; but speaking the truth in love may grow
up into him in all things which is the head, even Christ.
From whom the whole body fitly joined together and com-
pacted by that which every joint supplieth, according unto
the effectual working in the measure of every part, uiaketh
increase of the body, unto the edifying of itself in love.'

There is no other place of Scripture wherein at one view
the grant, institution, use, benefit, end, and continuance of
the ministry is so clearly and fully represented. And the
end of this whole discourse is to declare that the gift and
grant of the ministry and ministers, of the ofiice, and the
persons to discharge it, is an eminent, most useful fruit and
effect of the mediatory power of Christ, with his love and
care towards his church. And thosa of whom the apostle
speaks (' unto every one of us') are the officers or ministers
whom he doth afterward enumerate, although the words may
in some sense be extended unto all believers. But princi-
pally the ministry and ministers of the church are intended.
And it is said, unto them is grace given. It is evident that
by grace here, not sanctifying, saving grace is intended, but
a participation of a gracious favour with respect to an es-
pecial end: so the word is frequently used in this case by
our apostle; Rom. xv. 15. Gal. ii. 9. Eph. iii. 8. This gra-
cious favour we are made partakers of; this trust is freely,
in a way of grace committed unto us. And that according
to the measure of the gift of Christ, unto every one accord-
ing as the Lord Christ doth measure the gift of it freely out
unto them. Thus in general was the ministry granted unto
the church, the particular account whereof is given in the
ensuing verses. And,

First, it is declared to be a gift of Christ, Kai avrog t'SwKe,

VOL. IV. Y

322 A DISCOURSE OF SPIRITUAL GIFTS.

' And he himself gave,' ver. 11. It is the great fundamen-
tal of all church order, power, and worship, that the gift and
grant of Christ is the original of the ministry. If it had not
been so given of Christ, it had not been lawful for any of
the sons of men to institute such an office, or appoint such
officers. If any had attempted so to do, as there would have
been a nullity in what they did, so their attempt would have
been expressly against the headship of Christ, or his su-
preme authority over the church. Wherefore, that he would
thus give ministers of the church was promised of old ; Jer.
iii. 15. as well as signally foretold in the psalm from whence
these words are taken. And as his doing of it is an act of
his mediatory power, as it is declared in this place, and
Matt, xxviii. 18. so it was a fruit of his care, love, and
bounty ; 1 Cor. ii. 21, 22. And it will hence follow not
only that offices in the church, which are not of Christ's
giving by institution, and officers that are not of gift, grant,
by provision and furnishment, have indeed no place therein,
but also that they are set up in opposition unto his autho-
rity, and in contempt of his care and bounty. For the doing
so ariseth out of an apprehension, that both men have a
power in the church which is not derived from Christ, and
that to impose servants upon him in his house without his
consent, as also that they have more care of the church than
he had, who made not such provision for them. And if an
examination might be admitted by this rule, as it will one
day come on whether men will or no, some great names now
in the church would scarce be able to preserve their station;
popes, cardinals, metropolitans, diocesan prelates, archdea-
cons, commissaries, officials, and I know not what other
monstrous products of an incestuous conjunction between
secular pride and ecclesiastical degeneracy, would think
themselves severely treated to be tried by this rule : but so
it must be at last, and that unavoidably. Yea, and that no
man shall be so hardy, as once to dare attempt the setting
up of officers in the church without the authority of Christ;
the eminency of this gift and grant of his is declared in sun-
dry particular instances, wherein neither the wisdom, nor
skill, nor power of any, or all of the sons of men, can have
the least interest, or in any thing alike unto them.

And this appears, 1. From the grandeur of its introduc-

A DISCOURSE OF SPIRITUAL GIFTS. 323

tion, or the great and solemn preparation that was made for
the giving out of this gift. It was given by Christ when
' he ascended up on high, and led captivity captive,' ver. 8.
The words are taken from Psal. Ixviii. 17, 18. 'The chariots
of God are twenty thousand, even thousands of angels : the
Lord is among them, as in Sinai, in the holy place. Thou
hast ascended on high, thou hast led captivity captive; thou
hast received gifts for men; yea, for the rebellious also, that
the Lord God might dwell among them.' In the first place,
the glorious appearance of God on mount Sinai in givino- of
the law, his descending and ascending unto that purpose, is
intended. But they are applied here unto Christ, because
all the glorious works of God in and towards the church of
old, were either representatory, or gradually introductory of
Christ and the gospel. Thus the glorious ascending of God
from mount Sinai after the giving of the law, was a repre-
sentation of his ascending far above all heavens ' to fill all
things,' as ver. 10. And as God then ' led captivity captive'
in the destruction of Pharaoh and the Egyptians, who had
long held his people in captivity, and under cruel bondage ;
so dealt the Lord Christ now in the destruction and capti-
vity of Satan and all his powers ; Col. ii. 15. Only whereas
it is said in the psalm, ' that he received gifts for men;' here
it is said, that * he gave gifts to men,' wherein no small mys-
tery is couched. For although Christ is God, and is so glo-
riously represented in the psalm, yet an intimation is o-iven
that he should act what is here mentioned in a condition
wherein he was capable to receive from another, as he did
in this matter ; Acts ii. 2, 3. And so the phrase in the ori-
ginal doth more than insinuate mxn ni3nD nnp^, ' Thou
hast received gifts in Adam, in the man or human nature.'
And np^ signifies as well to give as to receive, especially
when any thing is received to be given. Christ received
this gift in the human nature to give it unto others. Now
to what end is this glorious theatre, as it were, prepared, and
all this preparation made, all men being called to the pre-
paration of it ? It was to set out the greatness of the gift he
would bestow, and the glory of the work which he would
effect. And this was to furnish the church with ministers,
and ministers with gifts for the discharge of their office and
duty. And it will one day appear, that there is more glory,

Y 2

324 A DISCOURSE OF SPIRITUAL GIFTS.

more excellency in giving one poor minister unto a congre-
gation, by furnishing him with spiritual gifts for the dis-
charge of his duty, than in the pompous instalment of a
thousand popes, cardinals, or metropolitans. The worst of
men in the observance of a few outward rites and ceremonies
can do the latter ; Christ only can do the former, and that
as he is ascended up on high to that purpose.

2. It appears to be such an eminent gift from its original
acquisition. There was a power acquired by Christ for this
great donation, which the apostle declares, ver. 9. * Now
that he ascended, what is it but that he also descended first
into the lower parts of the earth.' Having mentioned the
ascension of Christ as the immediate cause or fountain of
the communication of this gift, ver. 8. he found it necessary
to trace it unto its first original. He doth not therefore
make mention of the descending into the lower parts of the
earth occasionally upon that of his ascending, as if he
catched at an advantage of a word : nor doth he speak of
the humiliation of Christ absolutely in itself, which he had
no occasion for; but he introduceth it, to shew what respect
this gift of the ministry and ministers, of the office, gifts,
and persons, had thereunto. And Christ's descending into
the lower parts of the earth may be taken two ways, accord-
ing as that expression, the ' lower parts of the earth,' may
be diversly understood. For he to. Kanorepa /ulp»j rrig yfjc,
' The lower parts of the earth,' are either the whole earth,
that is, those lower parts of the world, or some part of it.
For the word lower includes a comparison either with the
whole creation, or with some part of itself. In the first sense,
ChrLst's state of humiliation is intended, wherein he came
dovvu from heaven into these lower parts of God's creation,
conversing on the earth. In the latter, his grave and burial
are intended ; for the grave is the lowest part of the earth
into which mankind doth descend. And both of these, or
his humiliation as it ended in his death and burial, may be
respected in the words. And that which the apostle designs
to manifest, is, that the deep humiliation, and the death of
Christ, is the fountain and original of the ministry of the
church, by way of acquisition and procurement. It is a
fruit whose root is in the grave of Christ. For in those
things, in the humiliation and death of Christ lay the foun-

A DISCOURSE OF SPIRITUAL GIFTS. 325

dation of his mediatory authority, whereof the ministry is
an effect; Phil. ii. 6 — 10. And it was appointed by him to
be the ministry of that peace between God and man, which
was made therein and thereby; Eph. ii. 14. 16, 17. For
when he had made this peace by the blood of the cross, he
preached it in the giving these gifts unto men for its solemn
declaration. See 2 Cor. v. 18 — 21. Wherefore, because
the authority from whence this gift proceeded, was granted
unto Christ upon his descending into the lower parts of the
earth, and the end of the gift is to declare and preach the
peace which he made between God and man by his so doing,
this gift relates thereunto also. Hereon doth the honour
and excellency of the ministry depend, with respect here-
unto is it to be esteemed and valued ; namely, its relation
unto the spiritual humiliation of Christ, and not from the
carnal or secular exaltation of those that take it upon them.
3. It appears to be an eminent and signal gift from the
immediate cause of its actual communication, or the present
qualification of the Lord Christ for the bestowing of it; and
this was his glorious exaltation upon his ascension. A right
unto it was acquired by him in his death, but his actual in-
vestiture with all glorious power, was to precede its commu-
nication ; ver. 8. 10. He was first to ascend up on high, to
triumph over all his and our adversaries, put now under him
into absolute and eternal captivity, before he gave out this
gift. And he is said here to ' ascend far above all heavens,'
that is, these visible and aspectable heavens, which he
passed through when he went into the glorious presence of
God, or unto the right hand of the majesty on high. See
Heb. iv. 14. with our exposition thereon. It is also added,
why he was thus gloriously exalted ; and this was, that he
might fill up all things, not ^vaiKM^ hut Ive^^ytTiKujg: not in the
essence of his nature, but in the exercise of his power. He
had laid the foundation of his church on himself in his death
and resurrection ; but now the whole fabric of it was to be
filled with its utensils, and beautified with its ornaments.
This he ascended to accomplish, and did it principally in
the collation of this gift of the ministry upon it. This was
the first exercise of that glorious power, which the Lord
Christ was vested withal upon his exaltation ; the first effect
of his wisdom and love, in filling all things unto the glory

326 A DlSCOUKSE OF SPIRITUAL GIFTS.

of God, and the salvation of his elect. And these things
are mentioned, that in the contemplation of their greatness
and order we may learn and judge how excellent this dona-
tion of Christ is. And it will also appear from hence, how
contemptible a thing the most pompous ministry in the world
is, which doth not proceed from this original.

4. The same is manifest from the nature of the gift itself:
for this gift consisteth in gifts. ' He gave gifts.' There is an
active giving expressed; * he gave :' and the thing given, that
is, ' gifts' Wherefore, the ministry is a gift of Christ, not
only because freely and bountifully given by him to the
church ; but also because spiritual gifts do essentially belong
unto it, are indeed its life, and inseparable from its being.
A ministry without gifts, is no ministry of Christ's giving ;
nor is of any other use in the church but to deceive the souls
of men. To set up such a ministry, is both to despise Christ,
and utterly to frustrate the ends of the ministry ; those for
which Christ gave it, and which are here expressed. For,
(1.) Ministerial gifts and graces are the great evidence that
the Lord Christ takes care of his church and provides for it,
as called into the order and into the duties of a church. To
set up a ministry which may be continued by outward forms
and orders of men only, without any communication of gifts
from Christ, is to despise his authority and care. Neither
is it his mind that any church should continue in order any
longer, or otherwise, than as he bestows these gifts for the
ministry. (2.) That these gifts are the only means and in-
struments whereby the work of the ministry may be per-
formed, and the end of the ministry attained, shall be farther
declared immediately. The ends of the ministry here men-
tioned, called its work, are the perfecting of the saints, and
the edifying of the body of Christ, until we all come unto a
perfect man. Hereof nothing at all can be done without
these spiritual gifts. And, therefore, a ministry devoid of
them, is a mock-ministry, and no ordinance of Christ.

5. The eminency of this gift appears in the variety and
diversity of the offices and officers which Christ gave in giv-
ing of the ministry. He knew there would, and had ap-
pointed there should be a twofold estate of the church ; ver,
10. (1.) Of r,its first election and foundation. (2.) Of its
building and edification; and different both offices and gifts

A DISCOURSE OF SPIRITUAL GIFTS. 327

were necessary unto these different states. For, (1.) Two
things were extraordinary in the first erection of his church.
[1.] An extraordinary aggression was to be made upon the
kingdom of Satan in the world, as upheld by all the poten-
tates of the earth, the concurrent suffrage of mankind, with
the interest of sin and prejudices in them. [2.] The casting
of men into a new order, under a new rule and law, for the
worship of God, that is, the planting and erecting of churches
all the world over. With respect unto these ends extraor-
dinary officers with extraordinary authority, power, and abi-
lities were requisite. Unto this end, therefore, he gave some
apostles, some prophets, and some evangelists, of the na-
ture of whose offices and their gifts we have spoken before.
I shall here only add, that it was necessary that these of-
ficers should have their immediate call and authority from
Christ, antecedent unto all order and power in the church.
For the very being of the church depended on their power
of office : but this without such an immediate power from
Christ no man can pretend unto. And what was done ori-
ginally by their persons, is now done by their word and doc-
trine : for the church is built on the ' foundation of the
apostles and prophets, Jesus Christ himself being the chief
comer-stone ;' Eph. ii. 20. (2.) There was a state of the
church in its edification, which was to be carried on accord-
ing to the rules and laws given by Christ in the ordinary ad-
ministration of all the ordinances and institutions of the gos-
pel. To this end Christ gives ordinary officers, pastors, and
teachers, who by his direction were ordained in every church ;
Acts xiv. 23, 24. And these are all the teaching oflScers that
he hath given unto his church. Or, if any shall think that
in the enumeration of them in this place, as also, 1 Cor. xii.
our apostle forgot popes and diocesan bishops, with some
others, who certainly cannot but laugh to themselves, that
they should be admitted in the world as church officers,
he must speak for himself.

1. But, whereas the other sort of officers was given by
Christ, by his immediate call and communication of power
unto them, it doth not appear how he gives these ordi-
nary officers or ministers unto it. I answer, he did it ori-
ginally, and continueth to do it by the ways and means en-
suing. 1 . He doth it by the law and rule of the gospel, where-

328 A DISCOURSE OF SPIRITUAL GIFTS.

in he hath appointed this office of the ministry in his church,
and so always to be continued. Were there not such a
standino- ordinance and institution of his, it were not in the
power of all the churches in the world to appoint any such
among them, whatever appearance there may be of a neces-
sity thereof. And if any should have attempted any such
thing, no blessing from God would have accompanied their
endeavour, so that they would but set up an idol of their own.
Hereon we lay the continuance of the ministry in the church.
If there be not an ordinance and institution of Christ unto
this purpose ; or if such being granted, yet the force of it be
now expired, we must and will readily confess, that the
whole office is a mere usurpation. But if he have given pas-
tors and teachers unto his church to continue until all his
saints in all ages ' come unto a perfect man, unto the measure
of the stature of the fulness of Christ;' Eph.iv. 11 — 13. and
hath promised to be with them as such, unto the consum-
mation of all things; Matt, xxviii. 18 — 20. If the apostles
by his authority ordained elders in every church and city;
Acts xiv. 23. Tit. i. 5. and who therein w^ere made overseers
of the flocks by the Holy Ghost ; Acts xx. 28. having the
charge of feeding and overseeing the flock that is among
them always, until the chief shepherd shall appear ; 1 Pet. v.
1 — 5. If believers, or the disciples of Christ, are obliged by
him always to yield obedience unto them; Heb. xiii. 7. 17.
with other such plain declarations of the will of the Lord
Christ in the constitution and continuance of this office, this
foundation standeth firm and unshaken as the ordinances of
heaven that shall not be changed. And whereas there is
not in the Scripture the least intimation of any such time,
state, or condition, of the church, as wherein the disciples
of Christ may or ought to live from under the orderly con-
duct and guidance of the minister?!, it is vain to imagine that
any defect in other men, any apostacy of the greatest part of
anv, or all visible churches, should cast them into an inca-
pacity of erecting a regular ministry among them, and over
them. For, whereas the warranty and authority of the mi-
nistry depends on this institution of Christ, which is accom-
panied with a command for its observance; Matt, xxviii. 18.
all his disciples being obliged to yield obedience thereunto,
their doing so in the order and manner also by him approved.

A DISCOURSE OF SPIRITUAL GIFTS. 329

is sufficient to constitute a lawful ministry among them. To
suppose, that because the church of Rome, and those adher-
ing unto it, have by their apostacy utterly lost an evangelical
ministry among them, that therefore others unto whom the
word of God is come, and hath been effectual unto their con-
version, have not sufficient warranty from the word to yield
obedience unto all the commands of Christ (which, when we
have talked of power and authority whilst we please, is all
that is left unto us in this world), or that in so doing he will
not accept them, and approve of what they have done, is an
assertion fit for men to maintain, who have a trade to drive in
religion unto their own especial advantage.

2. The Lord Christ giveth and continueth this office by
giving spiritual gifts and abilities unto men to enable them
to discharge the duties, and perform the work of it. This is
that which I principally design to confirm in its proper place,
which will immediately ensue. All I shall say at present is,
that spiritual gifts of themselves make no man actually a
minister, yet no man can be made a minister according to
the mind of Christ, who is not partaker of them. Wherefore,
supposing the continuance of the law and institution men-
tioned, if the Lord Christ doth at any time, or in any place,
cease to give out spiritual gifts unto men, enabling them in
some good measure unto the discharge of the ministry, then
and in that place the ministry itself must cease and come to
an end. To erect a ministry by virtue of outward order, rites,
and ceremonies, without gifts for the edification of the church,
is but to hew a block with axes, and smooth it with planes,
and set it up for an image to be adored. To make a man a
minister who can do nothing of the proper peculiar work of
the ministry, nothing towards the only end of it in the church,
is to set up a dead carcass, fastening it to a post, and expect-
ing it should do you work and service.

3. He doth it by giving power unto his church in all ages
to call and separate unto the work of the ministry such as
he hath fitted and gifted for it. The things before mention-
ed are essentially constituent of the ministry; this belongs
inito the outward order of their entrance into the ministry
who are by him called thereunto. And concerning this, we
may observe the things following. (1.) That this power in the
church is not despotical or lordly, but consists in a faculty.

330 A DISCOUllSE OF SPIRITUAL GIFTS.

right, and ability, to act in this matter obedientially unto the
commands of Christ. Hence, all the acting of the church in
this matter, is nothing but an instituted means of conveying
authority and office from Christ unto persons called there-
unto. The church doth not give them any authority of its
own, or resident in itself, but only in a way of obedience
unto Christ do transmit power from him unto them who are
called. Hence do they become the ministers of Christ, and
not of the bishops, or churches, or men, holding their office
and authority from Christ himself, by the law and rule of the
gospel ; so that whosoever despiseth them, despiseth him
also in them. Some would have ministers of the gospel to
receive all their authority from the people that choose them>
and some from the bishops who ordain them, and whence they
have theirs I know not. But this is to make them ministers
of men, and servants of men, and to constitute other masters
between them and Christ. And whereas all church power
is originally and absolutely vested in Christ, and in him
solely; so that none can be partaker of the least interest in
it, or share of it, without a communication of it from him
unto them, neither popes, nor prelates, nor people, are able
to produce any such grant or concession of power unto them
from him, as that they should have an authority residing in
them, and in their power, to dispose unto others as they see
cause, so as they should hold it from them, as a part or efflux
of the power vested in them. It is obedience unto the law of
Christ, and following the guidance of his previous communi-
cation of gifts as a means to communicate his power unto
them who are called to the ministry, that is the whole of what
is committed unto any in this kind. (2.) The church hath no
power to call any unto the office of the ministry, where the Lord
Christ hath not gone before it in the designation of him by an
endowment with spiritual gifts. For, if the whole authority of
the ministry be from Christ, and he never gives it but where he
bestows these gifts with it for its discharge, as in Eph. iv. 7,
8, &c. then to call any to the ministry whom he hath not so
previously gifted, is to set him aside, and to act in our own
names and authority. And by reason of these things the Holy
Ghost is said to make men overseers of the flocks who are
thus called thereunto, because both the communication of
power in the constitution of the law, and of spiritual gifts by

A DISCOURSE OF SPIRITUAL GIFTS. 331

internal effectual operation, arefrom him alone; Acts xx. 28,
(3.) The outward way and order whereby a church may call
any person unto the office of the ministry among them and
over them, is by their joint solemn submission unto him in the
Lord, as unto all the powers and duties of this office, testified
by their choice and election of him. It is concerning this
outward order that all the world is filled with disputes about
the call of men unto the ministry, which yet in truth is of
the least concernment therein. For whatever manner or or-
der be observed herein, if the things before mentioned be not
premised thereunto, it is of no validity or authority. On the
other hand, grant that the authority of the ministry depend-
eth on the law, ordinance, and institution of Christ, that he
calls men unto this office by the collation of spiritual gifts
unto them, and that the actings of the church herein is but
an instituted moral means of communicating office-power
from Christ himself unto any ; and let but such other things
be observed as the light and law of nature requireth in cases
of an alike kind, and the outward mode of the churches act-
ing herein need not much be contended about. It may be
proved to be a beam of truth from the light of nature, that
no man should be imposed on a church for their minister
against their wills, or without their express consent ; consi-
dering that his whole work is to be conversant about their
understandings, judgments, wills, and affections ; and that
this should be done by their choice and election, as the
Scripture doth manifestly declare ; Numb. viii. 9, 10. Acts
i. 23. 26. vi. 35. xiv. 23. so that it was for some ag-es ob-
served sacredly in the primitive churches, cannot modestly
be denied. But how far any people or church may commit
over this power of declaring their consent and acquiescency
unto others to act for them, and as it were in their stead, so
as that the call to office should yet be valid, provided the
former rules be observed, I will not much dispute with any,
though I approve only of what maketh the nearest ap-
proaches to the primitive pattern that the circumstances of
things are capable of. (4.) The Lord Christ continueth his
bestowing of this gift, by the solemn ordinance of setting
apart those who are called in the manner declared, by
'fasting and prayer, and imposition of hands;' Acts xiv. 23.
xiii. 2. 1 Tim. iv. 14. By these means, I say, doth the Lord

332 A DISCOURSE OF SPIRITUAL GIFTS.

Christ continue to declare, that he accounts men faithful,
and puts them into the ministry, as the apostle speaks ;
1 Tim. i. 12.

There are yet remaining sundry things in the passage
of the apostle, which we now insist on, that declare the emi-
nency of this giftof Christ, which may yet be farther briefly
considered. As,

6. The end why it is bestowed ; and this is expressed, (1.)
Positively, as to the good and advantage of the church there-
by ; ver. 12. (2.) Negatively, as to its prohibition and hin-
derance of evil; ver. 14. In the end of it as positively express-
ed, three things may be considered. [1.] That it is irpbg tov
KaTapTKTfwv Twv ajiwv, that is, for the gathering of the saints
into complete church order. The subject matter of this part
of their duty is the saints, that is, by calling and profession •
such as are all the disciples of Christ. And thatwhich is ef-
fected towards them is Karaprto-ftoc. their coagmentation, joint-
ing or compacting into order. So the word signifies, Gal. vi. 1 .
And this effect is here declared; ver. 16. It is true, the saints
mentioned may come together into some initial church order,
by their consent and agreement to walk together in all the
ways of Christ, and in obedience unto all his institutions,
and so become a church essentially before they have any
ordinary pastor or teacher, either by the conduct of extraor-
dinary officers, as at first, or through obedience unto their
word ; whence elders were ordained among those who were
in church-state, that is, thus far before ; Acts xiv. 23. but
they cannot come to that perfection and completeness which
is designed unto them. That which renders a church com-
pletely organical, the proper seat and subject of all gospel
worship and ordinances, is this gift of Christ in the ministry.

But it may be asked, Whether a church before it come
unto this K-araprto-jUoCj or completeness, before it hath any mi-
nister in office, or have by any means lost the ministry among
them, may not delegate and appoint some one or more from
among themselves for to administer all the ordinances of the
gospel among them, and unto them, and by that means
make up their own perfection ?

[2.] The church being so completed, these officers are
given unto it ' for the work of the ministry :' this expression
is comprehensive, and the particulars included in it are not

A DISCOUKSE OF SPIRITUAL GIFTS. 333

in this place to be inquired into. It may suffice unto our
present purpose to consider that it is a work, not a prefer-
ment ; and a work they shall find it, who design to give up a
comfortable account of what is committed unto them. It
is usually observed, that all the words whereby the work of
the ministry is expressed in the Scripture, do denote a pecu-
liar industrious kind of labour: though some have found out
ways of honour and ease to be signified by them. And, [3.]
both these are directed unto one general issue. It is all dg
oiKo^oixrjv Tov aw/dUTog tov Xptarow, ' Unto the edification of
the body of Christ.' Not to insist on the metaphors that are
in this expression, the excellency of the ministry is declared
in that, the object of its duty and work is no other but the
body of Christ himself; and its end, the edification of this
body, or its increase in faith and obedience, in all the graces
and gifts of the Spirit, until it comes unto conformity unto
him, and the enjoyment of him. And a ministry which hath
not this object and end, is not of the giving or grant of
Christ.

(2.) The end of the ministry is expressed negatively, or
with respect unto the evils which it is ordained for our de-
liverance from, ver. 14. [1.] The evil which we are hereby
delivered from, is the danger of being perniciously and de-
structively deceived by false doctrines, errors, and heresies,
which then began, and have ever since in all ages continued
to infest the churches of God. These the apostle describes,
1st. From the design of their authors, which is 'to deceive.'
2dly. Their diligence in that design, ' They lay in wait to ac-
complish it.' 3dly. The means they use to compass their end,
which are, ' sleights and cunning craftiness,' managed some-
times with impetuous violence, and thence called a 'wind of
doctrine ;' and, [2.] The means hereof is our deliverance out
of a child-like state, accompanied with, 1st. Weakness;
2dly. Instability ; and, 3dly. Wilfulness. And sad is the con-
dition of those churches which either have such ministers as
will themselves toss them up and down by false and perni-
cious doctrines, or are not able by sound instructions to de-
liver them from such a condition of weakness and instability,
as wherein they are not able to preserve themselves from
being in these things imposed onby the 'cunning sleights of
men that lie in wait to deceive.' And as this ministry is

334 A DISCOURSE OF SPIRITUAL GIFTS.

always to continue in the church, ver. 13. so it is the great
means of influencing the whole body, and every member of
it into a due discharge of their duty, unto their edification
in love ; ver. 15, 16.

Designing to treat of the spiritual gifts bestowed on the
ministry of the church, I have thus far diverted into the con-
sideration of the ministry itself, as it is a gift of Christ, and
shall shut it up with a few corollaries. As, 1 . Where there is
any office erected in the church, that is not in particular of
the gift and institution of Christ, there is a nullity in the
whole office, and in all administrations by virtue of it. 2,
Where the office is appointed, but gifts are not communi-
cated unto the person called unto it, there is a nullity as to
his person, and a disorder in the church. 3. It is the duty
of the church to look on the ministry as an eminent grant of
Christ, with valuation, thankfulness, and improvement. 4.
Those who are called unto this office indue order, labour to
approve themselves as a gift of Christ; which it is a shame-
less impudence for some to own who go under that name.
5. This they may do in labouring to be furnished, [1.] with
gracious qualifications. [2.] Useful endowments. [3.] Dili-
gence and laborious travail in this work. [4.] By an exem-
plary conversation; in, [1.] Love. [2.] Meekness. [3.] Self-
denial. [4.] Readiness for the cross, 8cc.

A DISCOURSE OF SPIRITUAL GIFTS. 335

CHAP. VII.

Of spiritual gifts enabling the ministi'y to the exercise and discharge
of their trust and office.

Unto the ministry so given unto the church, as hath
been declared, the Holy Ghost gives spiritual gifts ena-
bling them unto the exercise and discharge of the power,
trust, and office committed unto them. Now, although I
am not thoroughly satisfied what men will grant or allow
in these days, such uncouth and bold principles are con-
tinually advanced among us, yet I suppose it will not, in
words at least, be denied by many, but that ministers have,
or ought to have, gifts for the due discharge of their office.
To some, indeed, the very name and word is a derision, be-
cause it is a name and notion peculiar to the Scripture. No-
thing is more contemptible unto them than the very mention
of the gifts of the Holy Ghost; at present I deal not with
such directly, though what we shall prove will be sufficient
for their rebuke, though not for their conviction. Where-
fore, our inquiry is, whether the Spirit of God doth effec-
tually collate on the ministers of the gospel, spiritual gifts,
enabling them to perform and effect evangelical administra-
tions, according to the power committed unto them, and
duly required of them, unto the glory of Christ and edifica-
tion of the church. It is moreover inquired whether the en-
dowment of men with these spiritual gifts in a degree and
measure suited unto public edification, be not that which
doth materially constitute them ministers of the gospel, as
being antecedently necessary unto their call unto their office.
These things, I say, are to be inquired into, because in op-
position unto the first it is affirmed, that these supposed
gifts are nothing but mere natural abilities attained by dili-
gence, and improved by exercise, without any especial re-
spect unto the working of the Holy Ghost, at least otherwise
than what is necessary unto the attaining of skill and ability
in any human art or science, which is the ordinary blessing
of God on man's honest endeavours. And to the other it is
opposed, that a lawful ordinary outward call is sufficient to
constitute any man a lawful minister, whether he have re-
ceived any such gifts as those inquired after or no. Where-

336 A DISCOURSE OF SPIllITUAL GIFTS.

fore, the substance of what we have to declare and confirm
is, that there is an especial dispensation and work of the
Holy Ghost in providing able ministers of the New Testament
for the edification of the church, wherein the continuance of
the ministry, and being of the church, as to its outward or-
der, doth depend ; and that herein he doth exert his power,
and exercise his authority in the communication of spiritual
gifts unto men, without a participation whereof no man hath
dejure, any lot or portion in this ministration. Herein con-
sists no small part of that work of the Spirit which belongs
unto his promised dispensation in all ages, which to deny is
to renounce all faith in the promise of Christ, all regard unto
his continued love and care towards the church in the world,
or at least the principal pleadable testimony given thereunto,
and under pretence of exalting and preserving the church,
totally to overthrow it. Now the evidence which we shall
give unto this truth, is contained in the ensuing assertions
with their confirmation.

First, The Lord Jesus Christ hath faithfully promised to
be present with his church unto the 'end of the world.' It is
his temple and his tabernacle, wherein he will dwell and walk
continually. And this presence of Christ is that which
makes the church to be what it is, a congregation essentially
distinct from all other societies and assemblies of men. Let
men be formed into what order you please, according unto
any outward rules and measures that are either given in the
Scripture, or found out by themselves, let them derive power
and authority by what claim soever they shall think fit, yet
if Christ be not present with them, they are no church, nor
can all the powers under heaven make them so to be. iVnd
where any church loseth the especial presence of Christ, it
ceaseth so to be. It is, I suppose, confessed with and among
whom Christ is thus present, or it may be easily proved.
See his promises to this purpose. Matt, xviii. 20, Rev. xxi. 3.
And those churches do exceedingly mistake their interest
who are solicitous about other things, but make little inquiry
after the evidences of the presence of Christ among them.
Some walk as if they supposed they had him sure enough, as
it were immured in their walls, whilst they keep up the name
of a church, and an outward order that pleaseth and advan-
tageth themselves. But outward order, be it what it will, is so
£ar from being the only evidence of the presence of Christ in

A DISCOURSE OF SPTRITTAL GIFTS. 337

a church, that where it is alone, or when it is principally re-
quired, it is none at all. And, therefove, whereas preaching
of the word, and the right administration of the sacraments
are assigned as the notes of a true church, if the outward
acts and order of them only be regarded, there is nothing
of evidence unto this purpose in them.

Secondly, This promised presence of Christ is by his Spi-
rit. This I have sufficiently proved formerly, so that here I
shall be brief in its rehearsal, though it be the next founda-
tion of what we have farther to offer in this case. We speak
not of the essential presence of Christ with respect unto the
immensity of his divine nature, whereby he is equally pre-
sent in, or equally indistant from, all places, manifesting his
glory when, where, and how, he pleaseth. Nor doth it re-
spect his human nature ; for when he promised this his pre-
sence, he told his disciples that therein he must leave and
depart from them, John xvi. 5 — 8. whereon they were filled
with sorrow and trouble, until they knew how he would make
good the promise of his presence with them ; and who or
what it was that should unto their advantage supply his bo-
dily absence. And this he did in his visible ascension, when
'he was taken up, and a cloud received him out of their
sight,' Acts i. 9. when also it was given in charge unto them
not to expect his return until his * coming unto judgment;'
ver. 11. And accordingly Peter tells us, that the ' heavens
must receive him unto the resti4.ution of all things,' Acts iii.
21. when he will ' appear again in the glory of his Father,'
Matt. xvi. 27. even that glory which the * Father gave him
upon his exaltation,' 2 Pet. i. 17. joined unto that glory
which he had with him 'before the world was;' John xvii. 5.
In and upon this his departure from them he taught his disci-
ples how they should understand his promise of being pre-
sent, and abiding ' with them unto the end of the world.'
And this was by sending of his Holy Spirit in his name,
place, and stead, to do all to them, and for them, which he
had yet to do with them and for them. See John xiv. 16 —
18. 26—28. XV. 26. xvi. 7—14. And other vicar in the
church Christ hath none, nor doth stand in need of
any ; nor can any mortal man supply that charge and office.
Nor was any such ever thought of in the world, until men
grew weary of the conduct and rule of the Holy Spirit,

VOL. IV. z

338 A DISCOURSE OF SPIRITUAL GIFTS.

by various ways taking his work out of his hand, leaving
him nothing to do in that which they called the church.
But I suppose I need not handle this principle as a thing in
dispute or controversy. If I greatly mistake not, this pre-
sence of Christ in his church by his Spirit, is an article of
faith unto the catholic church, and such a fundamental
truth as whoever denies it, overthrows the Vv'hole gospel.
And I have so confirmed it in our former discourses concern-
ing the dispensation and operations of the Holy Ghost, as
that I fear not, nor expect any direct opposition thereunto.
But yet I acknowledge that some begin to talk as if they
owned no other presence of Christ but by the word and sa-
craments. Whatever else remains to be done lies wholly in
ourselves. It is acknowledged that the Lord Christ is pre-
sent in and by his word and ordinances ; but if he be no other-
wise present, or be present only by their external adminis-
tration, there will no more church-state among men ensue
thereon, than there is among the Jews, who enjoy the letter
of the Old Testament and the institutions of Moses. But
when men rise up in express contradiction unto the promises
of Christ, and the faith of the Catholic church in all ages,
we shall not contend with them. But,

Thirdly, This presence of the Spirit is secured unto the
church by an everlasting unchangeable covenant ; Isa. lix.
21. 'As for me, this is my covenant with them, saith the
Lord ; My Spirit that is upon thee, and my words which I
have put in thy mouth, shall not depart out of thy mouth,
nor out of the mouth of thy seed, nor out of the mouth of
thy seed's seed, saith the Lord, from henceforth and for ever.'
This is God's covenant with the gospel church, to be erected
then when * the Redeemer should come out of Zion, and unto
them that turn from transgression in Jacob ;' ver. 20. This
is a part of the covenant that God hath made in Christ the
Redeemer. And as the continuance of the word unto the
church in all ages is by this promise secured, without which
it would cease and come to nothing, seeing it is built on the
foundation of the apostles and prophets, Eph. ii. 20. so is
the presence of the Spirit in like manner secured unto it,
and that on the same terms with the word, so as that if he
be not present with it, all covenant relation between God
and it doth cease; where this promise doth not take place.

A DISCOURSE OF SPIRITUAL GIFTS. 339

there is no church, no ordinance, no acceptable worship, be-
cause no covenant-relation. In brief then, where there is
no participation of the promise of Christ to send the Spirit
to abide with us always, no interest in that covenant, where-
in God engageth that his Spirit shall not depart from us for
ever ; and so no presence of Christ to make the word and
ordinances of worship living, useful, effectual in their ad-
ministration unto their proper ends, there is no church-state,
whatever outward order there may be. And hereon,

Fourthly, The gospel is called the ministration of the
Spirit, and the ministers of it the ministers of the Spirit;
2 Cor. iii. 6. 'Who hath also made us able ministers
of the New Testament, not of the letter, but of the Spirit ;'
not the ministration of death, but that of the Spirit, which
is glorious; ver. 7, 8. There never was, nor ever shall
be, any, but these two ministrations in the church ; that of
the letter and of death ; and that of the Spirit and of life.
If there be a ministration in any church, it must belong to
one of these, and all ministers must be so, either of the let-
ter or of the Spirit. If there be a ministry pretended unto,
that is neither of the letter nor of the Spirit, it is antichris-
tian. The ministry which was carnal, of the letter and death,
was a true ministry, and in its place glorious, because it was
appointed of God, and was efficacious as unto its proper end.
That of the gospel is of the Spirit, and much more glorious.
But if there be a ministration that hath the outward form of
either, but indeed is neither of them, it is no ministration at
all. And where it is so, there is really no ministration but
that of the Bible ; that is, God by his providence continuing
the Bible among them, maketh use of it as he seeth good for
the conviction and conversion of sinners, wherein there is a
secret manifestation of the Spirit also. We may, therefore,
inquire in what sense the ministration of the gospel is called
the ministry of the Spirit. Now this cannot be, because the
laws, institutions, and ordinances of its worship were re-
vealed by the Spirit, for so were all the ordinances and in-
stitutions of the Old Testament, as hath been proved before,
and yet the ministration of them was the ministration of the
letter and of death, in a worldly sanctuary by carnal ordi-
nances. Wherefore it must be so called in one of these re-
spects. Either, 1. Because it is the peculiar aid and assist-

z 2

340 A DISCOURSE OF SPIRITUAL GIFTS.

ance of the Spirit, whereby any are enabled to administer'
the o-ospeU and its institutions of worship, according to the
mind of God, unto the edification of the church. In this
sense, men are said to be made able ministers of the New
Testament, that is, ministers able to administer the gospel
in due order. Thus in that expression * ministers of the Spi-
rit,' the Spirit denotes the efficient cause of the ministry,
and he that quickeneth it ; ver. 6, 7. Or 2. It may be said
to be the ministration of the Spirit, because in and by the
ministry of the gospel, the Spirit is in all ages administered
and communicated unto the disciples of Christ, unto all the
ends for which he is promised. So Gal iii. 2. the Spirit is
received by the ' preaching of faith.' Take it either way,
and the whole of what we plead for is confirmed. That he
alone enableth men imto the discharge of the work of the
ministry, by the spiritual gifts which he communicateth unto
them, is the first sense, and expressly that which we con-
tend for ; and if in and by the ministration of the gospel in
all ages, the Spirit is communicated and administered unto
men, then doth he abide with the church for ever \ and for
w^hat ends we must farther inquire.

Fifthly, The great end for which the Spirit is thus pro-
mised, administered, and communicated under the gospel, is,
the continuance and preservation of the church in the world.
God hath promised unto the Lord Christ that his kingdom
in this world should endure unto all generations with the
course of the sun and moon,Psal. Ixxii. 5. and that of the in-
crease of the government there should be no end ; Isa. ix. 7.
And the Lord Christ himself hath declared his preservation
of his church, so as that ' the gates of hell should not prevail
against it;' Matt, xvi. It may therefore be inquired whereon
the infallible accomplishment of these promises, and others
innumerable unto the same end, doth depend ; or what is
that means whereby they shall be certainly executed. Now
this must be either some work of God or man. If it be of
men, and it consist of their wills and obedience, then that
which is said amounts hereunto ; namely, that where men
have once received the gospel, and professed subjection
thereunto, they will infallibly abide therein in a succession
from one generation unto another. But besides, that it
must be granted that ^,vhat so de])ends on the wills of men.

A DISCOURSE OF SPIRITUAL GIFTS. 341

can have no more certainty than the undetermined wills of
men can give security of, which indeed is none at all ; so
there are confessed instances without number, of such per-
sons and places, as have lost the gospel, and the profession
thereof. And what hath fallen out in one place may do so
in another, and consequently in all places where the reasons
and causes of things are the same. On this supposition,
therefore, there is no security that the promises mentioned
shall be infallibly accomplished. Wherefore the event must
depend on some work of God and Clirist. Now this is no
other but the dispensation and communication of the Spirit.
Hereon alone doth the continuance of the church and of the
kingdom of Christ in the world depend. And whereas the
church falls under a double consideration, namely, of its in-
ternal and external form, of its internal spiritual union with
Christ, and its outward profession of obedience unto him ;
the calling, gathering, preservation, and edification of it in
both respects belong unto the Holy Spirit. The first he
<ioth, as hath been proved at large, by his communicatino-
■effectual saving grace unto the elect ; the latter, by the
communication of gifts unto the guides, rulers, ofhcers, and
ministers of it, with all its members, according unto its place
and capacity. Suppose then his communication of internal
saving grace to cease, and the church must absolutely cease,
as to its internal form. For we are united unto the Lord
Christ as our mystical head by the Spirit, the one and self-
same Spirit dwelling in him and them that do believe.
Union unto Christ without saving grace, or saving grace
without the Holy Spirit, are strangers unto the gospel and
Christian religion. So is it to have a church that is holy
and Catholic, which is not united unto Christ as a mystical
head. Wherefore the very being of the church, as unto its
internal form, depends on the Spirit in his dispensation of
grace, which, if you suppose an intercision of the church,
must cease. It hath the same dependance on him, as to its
outward form and profession, upon his communication of
gifts. For ' no man can call Jesus Lord,' or profess sub-
jection and obedience unto hira in a due manner, ' but by
the Holy Ghost;' 1 Cor. xii. 3. Suppose this work of his to
cease, and there can be no professing church. Let men
mould and cast themselves into what order and form they

342 A DISCOURSE OF SPIRITUAL GIFTS.

please, and let them pretend that their right and title unto
their church, power, and station, is derived unto them from
their progenitors, or predecessors, if they are not furnished
with the gifts of the Spirit, to enable their guides unto gos-
pel administrations, they are no orderly gospel church.
Wherefore,

Sixthly, The communication of such gifts unto the ordi-
nary ministry of the church in all ages, is plainly asserted in
sundry places of the Scripture ; somewhereof may be briefly
considered. The whole nature of this work is declared in
the parable of the talents; Matt. xxv. from ver. 13 to 31.
The state of the church from the ascension of Christ unto
his coming again unto judgment, that is, in its whole course
on the earth, is represented in this parable. In this season
he hath servants whom he intrusteth in the afiairs of his
kingdom, in the care of his church, and the propagation of
the gospel. That they may in their several generations,
places, and circumstances, be enabled hereunto, he giving
them in various distributions talents to trade withal, the
least whereof was sufficient to encourage them who received
them unto their use and exercise. The trade they had to
drive, was that of the administration of the gospel, its doc-
trine, worship, and ordinances to others. Talents are abi-
lities to trade, which may also comprise opportunities and
other advantages ; but abilities are chiefly intended. These
were the gifts whereof we speak. Nor did it ever enter into
the minds of any to apprehend otherwise of them. And
they are abilities which Christ, as the king and head of his
church, giveth unto men in an especial manner, as they are
employed under him in the service of his house and work
of the gospel. The servants mentioned are such as are
called, appointed, and employed in the service of the house
of Christ, that is, all ministers of the gospel from first to
last. And their talents are the gifts which he endows them
withal by his own immediate power and authority for their
work. And hence these three things follow : 1. That where-
ever there is a ministry that the Lord Christ setteth up, ap-
pointeth or ownetli, he furnislieth all those whom he em-
ploys therein with gifts and abilities suitable to their work,
which he doth by the Holy Spirit. He will never fail to
own his institutions with gracious supplies to render them

A DISCOURSE OF SPIRITUAL GIFTS. 343

effectual. 2. That where any have not received talents to
trade withal, it is the highest presumption in them, and casts
the greatest dishonour on the Lord Christ, as though he re-
quires work where he gave no strength, or trade where he
gave no stock, for any one to undertake the work of the mi-
nistry. Where the Lord Christ gives no gifts he hath no
work to do. He will require of none any especial duty
where he doth not give an especial ability. And for any to
think themselves meet for this work and service, in the
strength of their own natural parts and endowments, how-
ever acquired, is to despise both his authority and his work.
3. For those who have received of these talents, either not
to trade at all, or to pretend the managing of their trade on
another stock, that is, either not sedulously and duly to ex-
ercise their ministerial gifts, or to discharge their ministry
by other helps and means, is to set up their own wisdom in
opposition unto his and his authority. In brief, that which
the whole parable teacheth, is, that wherever there is a mi-
nistry in the church that Christ owneth or regardeth as used
and employed by him, there persons are furnished with spi-
ritual gifts from Christ by the Spirit, enabling them unto
the discharge of that ministry ; and where there are no such
spiritual gifts dispensed by him, there is no ministry that he
either accepteth or approveth,

Rom. xii. 1. 4 — 8. * As we have many members in one
body, and all members have not the same office ; so we, being
many, are one body in Christ, and every one members one
of another. Having, therefore, gifts differing according to
the grace that is given unto us, whether prophecy,' &c. It
is indifferent as to our present purpose, whether the apostle
treat here of offices or of duties only. The things ensuing
which are plain and obvious in the text, are sufficient unto
the confirmation of what we plead for. 1. It is the ordinary
state of the church, its continuance being planted, its pre-
servation and edification that the apostle discourseth about;
wherefore what he speaks, is necessary unto the church in
all ages and conditions. To suppose a church devoid of
the gifts here mentioned, is to overthrow the whole nature
and end of a gospel church. 2. That the principle of all ad-
ministrations in the church-state described, is gifts received
from Jesus Christ by his Spirit. For declaring the way

344 A DISCOUUSE OF SPIRITUAL GIFTS.

whereby the church may be edified, he layeth the founda-
tion of it in this, that to every one of us is grace given ac-
cording to the measure of the gift of Christ. For the apo-
stle exhorts those unto whom he speaks, to attend unto those
duties vs^hereby the church may be edified, and that by vir-
tue of the gilts which they had received. All the whole
duty of any one in the church lies in this, that he act ac-
cording to the ^apicTna that he is made partaker of. And
what these ^aphfiaTa are, as also by whom they are be-
stowed, hath been already fully declared. 3. That these
gifts give not only ability for duty, but rule and measure
unto all works of service that are to be performed in the
church. Every one is to act therein according to his
gift, and no otherwise. To say that this state of the
church is now ceased, and that another state is intro-
duced, wherein all gospel administrations may be managed
Avithout spiritual gifts, or not by virtue of them, is to say
that which, de facto, is true in most places ; but whether the
true nature of the church is not overthrown thereby, is left
unto consideration. 1 Pet. iv. 10, 11. is a parallel testimony
hereunto, and many others to the same purpose might be
pleaded, together with that which is the foundation of this
whole discourse; Eph. iv. 5 — 11, &c. Only let it be re-
membered, that in this whole discourse by gifts I do under-
stand those -^upLaiaaTa TTvevfiaTiKa, those spiritual largesses
which are neither absolutely natural endowments, nor attain-
able by our own industry and diligence.

Seventhly, These gifts, as they are bestowed unto that
end, so they are indispensably necessary unto gospel admi-
nistrations. For as we have proved, they are spiritual, and
not legal or carnal ; and spiritual administrations cannot be
exercised in a due manner without spiritual gifts : yea, one
reason why they are spiritual, and so called, is because they
cannot be performed without the aid and assistance of the
Holy Spirit in and by these gifts of his. Had the Lord
Christ appointed administrations of another nature, such as
were every way suited unto the reason of men, and to be ex-
ercised by the powers thereof, there had been no need of
these spiritual gifts. For the spirit of a man knoweth the
things of a man, and will both guide and act him therein.
And whereas these administrations are in their nature, use.

A DISCOURSE OF SPIRITUAL GIFTS. 345

signification, and efficacy spiritual, it is by spiritual gifts
alone that they may be managed. Hence these things do
live and die together. Where the one is not, there neither
will the other be. Thus when many, perhaps the most who
were outwardly called unto office in the church, began to be
carnal in their hearts and lives, and to neglect the use of
these gifts, neither applying themselves unto the aLlaining
of them, nor endeavouring to excite or increase what they
had received, by diligence or constant exercise, refusing to
trade with the talent committed unto them, they quickly be-
gan to wax weary of spiritual administrations also. Hereon
in compliance with many corrupt affections, they betook
themselves unto an outward, carnal, ceremonious worship
and administration of ordinances, which they might dis-
charge and perform without the least aid or assistance of
the Holy Ghost, or supply of spiritual gifts. So in the neg-
lect of these gifts, and the loss of them which ensued there-
on, lay the beginning of the apostacy of the Christian church
as to its outward profession, which was quickly completed
by the neglect of the grace of the Spirit, whereby it lost
both truth and holiness. Nor could it be otherwise. For as
we have proved, the outward form and being of the church
as to its visible ])rofession, depends on the reception and use
of them : on their decay, therefore, the church must decay
as to its profession, and in their loss is its ruin. And we
have an instance in the church of Rome, what various, ex-
travagant, and endless inventions the minds of men will put
them upon to keep up a show of worship, when by the loss
of spiritual gifts spiiitual administrations are lost also. This
is that which their innumerable forms, modes, sets of rites,
and ceremonies, seasons of worship are invented to supply,
but to no purpose at all ; but only the aggravation of their
sin and folly.

In the last place we plead the event even in the days
wherein we live. For the Holy Ghost doth continue to dis-
pense spiritual gifts for gospel administrations in great va-
riety, unto those ministers of the gospel who are called unto
their ofiice according unto his mind and will. The opposi-
tion that is made hereunto by profane scoffers, is not to be
valued. The experience of those who are humble and wise,
who fearing God do inquire into those things, is appealed

346 A DISCOURSE OF SPIRITUAL GIFTS.

unto. Have they not an experiment of this administration ?
Do they not find the presence of the Spirit himself by his
various gifts in them by vv^hom spiritual things are adminis-
tered unto them ? Have they not a proof of Christ speaking
in them by the assistance of his Spirit, making the word
mighty unto all its proper ends ? And as the thing itself, so
variety of his dispensations manifest themselves also unto
the experience of believers. Who see not how different are
the gifts of men, the Holy Ghost dividing unto every one as
he will ? And the experience which they have themselves who
have received these gifts, of the especial assistance which
they receive in the exercise of them, may also be pleaded.
Indeed the profaneness of a contrary apprehension, is into-
lerable among such as profess themselves to be Christians.
For any to boast themselves, they are sufficient of them-
selves for the stewardly dispensation of the mysteries of the
gospel, by their own endowments natural or acquired, and
the exercise of them, without a participation of any peculiar
spiritual gift from the Holy Ghost, is a presumption which
contains in it a renunciation of all or any interest in the
promises of Christ made unto the church, or the continuance
of his presence therein. Let men be never so well persuaded
of their own abilities, let them pride themselves in their
performances, in reflection of applauses from persons unac-
quainted with the mystery of these things ; let them frame
to themselves such a work of the ministry as whose dis-
charge stands in little or no need of these gifts, yet it will
at length appear, that where the gifts of the Holy Ghost are
excluded from their administration, the Lord Christ is so,
and the Spirit himself is so, and all true edification of the
church is so, and so are all the real concerns of the gospel :
and so have we, as I hope, confirmed the second part of the
work of the Holy Ghost with respect unto spiritual gifts ;
namely, his continuance to distribute and communicate unto
the church to the end of the world, according unto the
powers and duties, which he hath erected in it, or re-
quired of it.

A ''discourse of spiritual gifts. 347

CHAP. VIII.

Of the gifts of the Spirit, with respect unto doctrine, rule, and worship ;
how attained, and improved.

There remain yet two things to be spoken unto, with re-
spect unto the gifts which the Holy Ghost bestows on the
ministers of the gospel, to qualify them unto their office,
and to enable them unto their work. And these are,

I. What they are.

II. How they are to be attained and improved.

In our inquiry after the first ; or what are the gifts whereby
men are fitted and enabled for the ministry, we wholly set
aside the consideration of all those gracious qualifications of
faith, love, zeal, compassion, careful tender watchfulness,
and the like, whereon the holy use of their ministry doth
depend. For our inquiry is only after those gifts whereon
depends the very being of the ministry. There may be a true
ministry in some cases where there is no sanctifying grace ;
but where there are no spiritual gifts, there is no ministry at
all. They are in general abilities for the due management
of the spiritual administrations of the gospel in its doctrine,
worship, and discipline, unto the edification of the church.
It is not easy, nay, it may be unto us, it is not possible to
enumerate in particular all the various gifts which the Holy
Ghost endows the ministers of the gospel withal. But
whereas all the concerns of the church may be referred unto
these three heads, of doctrine, worship, and rule, we may in-
quire w hat are the principal spiritual gifts of the Holy Ghost
with respect unto them distinctly.

The first great duty of the ministry with reference unto
the church is, the dispensation of the doctrine of the gospel
unto it, for its edification. As this is the duty of the church
continually to attend unto, Acts ii. 42. so it is the principal
work of the ministry, the foundation of all other duties,
which the apostles themselves gave themselves unto in an
especial manner ; Acts vi. 4. Hence is it given in charge
unto all ministers of the gospel ; Acts xx. 28. 1 Pet. v. 2.
1 Tim. i. 3. V. 17. iv. 13, 14. 16. 2 Tim. iv. 1-3. For

348 A DISCOURSE OF SPIRITUAL GIFTS.

this is the principal means appointed by Christ for the
edification of his church ; that whereby spiritual life is be-
gotten and preserved. Where this work is neglected or care-
lessly attended unto, there the whole work of the ministry is
despised. And with respect unto this ministerial duty, there
are three spiritual gifts that the Holy Ghost endoweth men
withal, which must be considered.

1. The first is wisdom or knowledge, or understanding in
the mysteries of the gospel, the revelation of the mystery of
God in Christ, with his mind and will towards us therein.
These things may be distinguished, and they seem to be so
in the Scripture sometimes. I put them together, as all of
them denote that acquaintance with, and comprehension of,
the doctrine of the gospel which is indispensably necessary
unto them who are called to preach it unto the church.
This some imagine an easy matter to be attained ; at least
that there is no more, nor the use of any other means re-
quired thereunto, than what is necessary to the acquisition
of skill in any other art or science. And it were well if some,
otherwise concerned in point of duty, w^ould but lay out so
much of their strength and time in the obtaining of this
knowledge, as they do about other things which will not
turn much unto their account. But the cursory perusal of a
few books is thought suflicient to make any man wise enough
to be a minister. And not a ft.v undertake ordinarily to be
teachers of others, who would scarcely be admitted as tole-
rable disciples in a well ordered church. But there be-
longeth more unto this wisdom, knowledge, and understand-
ing, than most men are aware of. Vv ere the nature of it
duly considered, and withal the necessity of it unto the mi-
nistry of the gospel, probably some would not so rush on
that work as they do, which they have no provision of ability
for the performance of. It is in brief such a comprehen-
sion of the scope and end of the Scripture, of the revelation
of God therein, such an acquaintance with the systems of
particular doctrinal truths, in their rise, tendency, and use,
such a habit of mind in judging of spiritual things, and
comparing them one with another, such a distinct insight
into the springs and course of the mystery of the love, grace,
and will of God in Christ, as enables them, in whom it is to
declare the counsel of God, to make known the way of life.

A DISCOURSE OF SPIRITLTAL CUFTS. 349

of faith and obedience unto others, and to instruct them in
their whole duty to God and man thereon. This the apostle
calls his knowledge in the mystery of Christ, which he mani-
fested in his writings ; Eph. iii. 4. For as the gospel, the
dispensation and declaration whereof is committed unto the
ministers of the church, is the 'wisdom of God in a mystery ;'
1 Cor. ii. 7. so their principal duty is to become so wise
and understanding in that mystery, as that they may be able
to declare it unto others, without which they have no mi-
nistry committed unto them by Jesus Christ. See Eph. i. 9.
iii. S. 6. 19. Col. iv. 3. The sole in(|uiry is, whence
we may have this wisdom, seeing it is abundantly evident
that we have it not of ourselves ? That in general it is from
God, that it is to be asked of him, the Scripture every where
declares. See Col. i. 9. ii. 2. 2 Tim. ii, 7. James i. 5.
1 John V. 20. And in particular it is plainly affirmed to be
the especial gift of the Holy Ghost. He gives the ' word of
wisdom ;' 1 Cor. xii. 8. which place hath been opened be-
fore. And it is the first ministerial gift that he bestovv's on
any. Where this is not in some measure, to look for a mi-
nistry is to look for the living among the dead. And they
will deceive their own souls in the end, as they do those of
others in the meantime, who on any other grounds do un-
dertake to be preachers of the gospel. But I shall not here
divert unto the full description of this spiritual gift, because

1 have discoursed concerning it elsewhere.

2. With respect unto the doctrine of the gospel, there is
required unto the ministry of the church, skill to divide the
word aright, which is also a peculiar gift of the Holy Ghost ;

2 Tim. ii. 15. ' Study to approve thyself unto God, a work-
man that needeth not to be ashamed, rightly dividing the
word of truth.' Both the former clauses depend on the
latter. If a minister would be accepted with God in his
work, if he would be found at the last day a workman that
needs not to be ashamed, that is, such a builder of the house
of God, as whose work is meet, proper, and useful, he must
take care to divide the word of truth, which is committed
unto his dispensation, aright, or in a due manner. Ministers
are stewards in the house of God, and dispensers of the
mysteries thereof. And, therefore, it is required of them,
that they give unto all the servants that are in the house.

350 A J)l.SCOURSE OF SPIRITUAL GIFTS.

or do belong unto it, a meet portion according unto their
wants, occasions, and services, suitable unto the will and
wisdom of their Lord and Master; Luke xii. 42, 43. 'Who
is that faithful and wise steward, whom his master shall
make ruler over his household, to give them their portion of
meat in due season V For this giving of provision, and a
portion of meat unto the household of Christ, consists prin-
cipally in the right dividing and distribution of the word of
truth. It is the taking out from those great stores of it in
the Scripture, and as it were cutting off a portion suitable
unto the various conditions of those in the family. Herein
consists the principal skill of a scribe furnished for the
kingdom of heaven, with the wisdom before described. And
without this, a common course of dispensing or preaching
the word, without differencing of persons and truths, how-
ever it may be gilded over with a flourish of words and ora-
tory, is shameful work in the house of God. Now unto this
skill, sundry things are required. (1.) A sound judgment
in general concerning the state and condition of those unto
whom any one is so dispensing the word. It is the duty of
a shepherd to know the state of his flock ; and unless he do
so, he will never feed them profitably. He must know whe-
ther they are babes, or young men, or old ; whether they
need milk or strong meat ; whether they are skilful or im-
skilful in the word of righteousness ; whether they have their
senses exercised to discern good and evil, or not ; or whe-
ther their hearers are mixed with all these sorts. Whether
in the judgment of charity they are converted unto God, or
are yet in an unregenerate condition. What probably are
their principal temptations, their hinderances, and further-
ances ; what is their growth or decay in religion? He that
is not able to make a competent judgment concerning these
things, and the other circumstances of the flock, so as to be
steered thereby in his work, will never evidence himself to
be a workman that needeth not to be ashamed. (2.) An ac-
quaintance with the ways and methods of the work of God's
grace on the minds and hearts of men, that he may pursue
and comply with its design in the ministry of the word.
Nothing is by many more despised, than an understanding
hereof; yet is nothing more necessary to the work of the
ministry. The word of the gospel as preached is mhiailum

A DISCOURSE OF SPIRITUAL GIFTS. 351

gratia, and ought to be ordered so as it may comply with its
design in its whole work on the souls of men. He, there-
fore, who is unacquainted with the ordinary methods of the
operation of grace, fights uncertainly in his preaching of the
word like a man beating of the air. It is true, God can,
and often doth, direct a word of truth, spoken as it were at
random, unto a proper effect of grace, on some or other, as
it was when the man drew a bow at a venture, and smote
the king of Israel between the joints of the harness. But
ordinarily a man is not like to hit a joint, who knows not
how to take his aim. (3.) An acquaintance with the nature
of temptation, with the especial hinderances of faith and
obedience, which may befal those unto whom the word is
dispensed, is in like manner required hereunto. Many things
might be added on this head, seeing a principal part of mi-
nisterial skill doth consist herein. (4.) A right understand-
ing of the nature of spiritual diseases, distempers, and sick-
nesses, with their proper cures and remedies, belongeth
hereunto. For the want hereof the hearts of the wicked are
oftentimes made glad in the preaching of the word, and those
of the righteous filled with sorrow ; the hands of sinners are
strengthened, and those who are looking towards God are
discouraged or turned out of the way. And where men either
know not these things, or do not, or cannot apply them-
selves skilfully to distribute the word according to this va-
riety of occasion, they cannot give the household its portion
of meat iia season. And he that wants this spiritual gift,
will never divide the word aright unto its proper ends ;
2 Tim. iii. 16, 17. And it is lamentable to consider what
shameful work is made for want hereof in the preaching of
some men ; yea, how the whole gift is lost, as to its power,
use, and benefit.

3. The gift of utterance also belongeth unto this part of
the ministerial duty in the dispensation of the doctrine of the
gospel. This is particularly reckoned by the apostle among
the gifts of the Spirit ; 1 Cor. i. 5. 2 Cor. viii. 5. And he de-
sires the prayers of the church that the gift ' may abide with
himself, and abound in him;' Eph. vi. 19. And he there de-
clares, that the nature of it consists in the opening of the
* mouth boldly to make known the mysteries of the gospel;'
as also Col. iv. 3. Now this utterance doth not consist in

352 A DISCOURSF. OF SPIRITUAL GIFTS.

a natural volubility of speech, which, taken alone by itself,
is so far from being a gift of the Spirit, or a thing to be
earnestly prayed for, as that it is usually a snare to them
that have it, and a trouble to them that hear them. Nor
doth it consist in a rhetorical ability to set off discourses
with a flourish of words, be they never so plausible or en-
ticing ; much less in a bold corrupting of the ordinance of
preaching by a foolish affectation of words in supposed ele-
gancies of speech, quaint expressions, and the like effects of
wit, that is fancy and vanity. But four things do concur
hereunto. (1.) Ilappr^aia, or dicendi libertas. The word we
translate utterance is \ojoq, that is speech. But that not
speech in general, but a certain kind of speech is intended,
is evident from the places mentioned, and the application of
them. And it is such a speech as is elsewhere called irappr}-
ma, that is, a freedom and liberty in the declaration of the
truth conceived. This a man hath when he is not, from any
internal defect, or from any outward consideration, strait-
ened in the declaration of those things which he ought to
speak. This frame and ability the apostle expresseth in
himself; 2 Cor. vi. 11. 'O ye Corinthians, our mouth is
open unto you, our heart is enlarged.' A free enlarged spi-
rit, attended with an ability of speech suited unto the matter
in hand, with its occasions, belong to this gift. (2.) So also
doth boldness and holy confidence. So we often render
TrappijCTto, wherein this utterance doth much consist. When
the Spirit of God in the midst of difficulties, oppositions,
and discouragements, strengtheneth the minds of ministers,
so as that they are not terrified with any amazement, but dis-
charge their work freely, as considering whose word and
message it is that they do deliver, belongs to this gift of ut-
terance. (3.) So also doth gravity in expression, becoming
the sacred majesty of Christ and his truths in the delivery of
them. He that speaks, is to speak as the oracles of God ;
1 Pet. iv. 11. That is, not only as to truth, preaching the
word of God and nothing else, but doing it with that gravity
and soundness of speech, which becomes tiiem who speak
the oracles of God. For as we are to deliver sound doctrine
and nothing else. Tit. i. 9. so we are to use sound speech that
cannot be condemned ; Tit. ii. 7, 8. (4.) Hereunto also be-
longs that authority which accompanieth the delivery of the

A DISCOURSE OF SPIRITUAL GIFTS. 353

word when preached in demonstration of these spiritual
abilities. For all these things are necessary, that the hearers
may receive the word, not as the word of man, but as it is
indeed the word of God.

These are the principal spiritual gifts wherewith the Holy
Ghost endows the ministers of the church, with respect unto
the effectual dispensation of the word, or the doctrine of the
gospel, which is committed unto them. And where they are
communicated in any such degree as is necessary unto the
due discharge of that office, they will evidence themselves
to the consciences of them that do believe. The dispensa-
tion of the word by virtue of them, though under great va-
riety from the various degrees wherein they are communi-
cated, and the different natural abilities of them that do
receive them, will be sufficiently distinguished and remote
from that empty, wordy, sapless way of discoursing spi-
ritual things, which is the mere effect of the wit, fancy, in-
vention, and projection of men destitute of the saving know-
ledge of our Lord Jesus Christ, and the mysteries of the
gospel.

The second head of duties belonging unto the minis-
terial office, respects the worship of God. By the worship
of God, here I understand only that especial part thereof,
whereof himself is the immediate object. For, absolutely
the preaching and hearing of the word is a part of sacred
worship, as that wherein we act the obedience of faith unto
the commands of God, and submit ourselves unto his insti-
tution. And, indeed, as unto those that hear, it is God de-
claring himself by his word, that is the immediate object of
their worship. But the dispensation of the word which we
have considered, is the acting of men upon the authority and
command of God towards others. But as was said, by that
we inquire into, I intend that alone whereof God himself was
the immediate object. Such are all the remaining offices and
duties of the church, those only excepted which belong to
its rule. And this worship hath various acts, according to
the variety of Christ's institutions and the church's occa-
sions. Yet as to the manner of its performance, it is com-
prised in prayer. For by prayer we understand all confes-
sions, supplications, thanksgivings, and praises, that are
made unto God in the church, whether absolutely, or in the

VOL. IV. 2 A

354 A DISCOURSE OF SPIRITUAL GIFTS.

administration of other ordinances, as the sacraments.
Wherefore, in this duty, as comprehensive of all the sacred
offices of public worship, as the glory of God is greatly con-
cerned, so it is the principal act of obedience in the church.
This then, as to the performance of it, depends either on the
natural abilities of men, or on the aids and operation of the
Holy Ghost. By the natural abilities of men, I understand
not only what they are able of themselves in every instance
to perform ; but also whatever assistance they may make use
of, either of their own finding out, or of others. And by the
aids of the Holy Ghost I intend an especial spiritual gift
bestowed on men to this purpose. Now, to suppose that the
whole duty of the church herein should consist in the act-
ings of men in their own strength and power, without any
especial assistance of the Holy Spirit, is to exclude the con-
sideration of him from those things, with respect whereunto
he is principally promised by our Lord Jesus Christ. But
what concerneth this gift of the Holy Ghost hath been at
large handled by itself already, and must not here be again
insisted on : taking for granted what is therein sufficiently
confirmed, I shall only add, that those who have not re-
ceived this gift, are utterly unfit to undertake the office of
the ministry, wherein it is their duty to go before the church
in the administration of all ordinances by virtue of these
abilities. In things civil or secular, it would be esteemed
an intolerable solecism to call and choose a man to the dis-
charge of an office or duty, whose execution depended solely
on such a peculiar faculty or skill, as he who is so called
hath no interest in, or acquaintance with : and it will one
day appear to be so also in things sacred and religious, yea,
much more.

Thirdly, The rule of the church belongeth unto the
ministers of it. God hath established rule in the church ;
Rom. xii. 8. 1 Cor. xii. 28. 1 Tim. v. 17. 1 Thess. v. 12.
Heb. xiii. 17. I dispute not now of what sort this ministry
is, nor whether the rule belong unto one sort alone. It is
enough unto my present design, that it is committed by
Christ unto the ministers of the church, which are its guides,
rulers, and overseers. Nor shall I at present inquire into
the particular powers, acts, and duties, of this rule. I have
done it elsewhere. I am only now to consider it so far as

A DISCOURSE OF SPIRITUAL GIFTS. 355

its exercise requireth an especial ministerial gift to be com-
municated by the Holy Ghost. And in order thereunto
the things ensuing must be premised : 1. That this rule is
spiritual, and hath nothing in common with the administra-
tion of the powers of the world. It hath, I say, no agree-
ment with secular power and its exercise, unless it be in
some natural circumstances that inseparably attend rulers
and ruled in any kind. It belongs unto the kingdom of
Christ, and the administration of it, which are not of this
world. And as this is well pleaded by some against those
who would erect a kingdom for him in the world, and, as
far as I can understand, of this world, framed in their own
imaginations unto a fancied interest of their own; so it is
as pleadable against them who pretend to exercise the rule
and power of his present kingdom after the manner of the
potestative administrations of the world. When our Savi-
our foi'bade all rule unto his disciples after the manner of the
Gentiles, who then possessed all sovereign power in the
world, and told them, that it should not be so with them,
that some should be great and exercise dominion over
others, but that they should serve one another in love, the
greatest condescension unto service being required of them
who are otherwise most eminent ; he did not intend to take
from them, or divest them of, that spiritual power and au-
thority in the government of the church which he intended to
commit unto them,. His design, therefore, was to declare,
what that authority was not, and how it should not be ex-
ercised. A lordly or despotical power it was not to be, nor
was it to be exercised by penal laws, courts, and coercive
jurisdiction, which was the way of the administration of all
power among the Gentiles. And if that kind of power and
rule in the church, which is for the most part exercised in the
world, be not forbidden by our Saviour, no man living can
tell what is so. For as to meekness, moderation, patience,
equity, righteousness, they were more easy to be found in
the legal administrations of power among the Gentiles, than
in those used in many churches. But such a rule is signi-
fied unto them, the authority whereof, from whence it pro-
ceedeth, was spiritual; its object the minds and souls of men
only, and the way of whose administration was to consist in
a humble, holy, spiritual application of the word of God,

2 A 2

356 A DISCOURSE OF SPIRITUAL GIFTS.

or rules of the gospel unto them. 2. The end of this rule is
merely and solely the edification of the church. All the
power that the apostles themselves had, either in or over the
church, was but unto their edification ; 2 Cor. x, 8. And
the edification of the church consists in the increase of faith
and obedience in all the members thereof, in the subduing
and mortifying of sin, in fruitfulness in good works, in the
confirmation and consolation of them that stand, in the
raising up them that are fallen, and the recovery of them
that wander, in the growth and flourishing of mutual love
and peace ; and whatever rule is exercised in the church
unto any other end, is foreign to the gospel, and tends only
to the destruction of the church itself. 3. In the way and
manner of the administration of this rule and government,
two things may be considered: (1.) What is internal in the
qualifications of the minds of them by whom it is to be ex-
ercised. Such are wisdom, diligence, love, meekness, pa-
tience, and the like evangelical endowments. (2.) What is
external, or what is the outward rule of it, and this is the
word and law of Christ alone, as we have elsewhere declared.
From these things it may appear what is the nature, in
general, of that skill in the rule of the church, which we as-
sert to be a peculiar gift of the Holy Ghost. If it were only
an ability or skill in the canon or civil law, or rules of men ;
if only an acquaintance with the nature and course of some
courts proceeding litigiously by citations, processes, legal
pleadings, issuing in pecuniary mulcts, outward coercions,
or imprisonments ; I should willingly acknowledge that
there is no peculiar gift of the Spirit of God required there-
unto. But the nature of it being as we have declared, it is
impossible it should be exercised aright without especial as-
sistance of the Holy Ghost. Is any man of himself sufficient
for these things ? Will any man undertake of himself to
know the mind of Christ in all the occasions of the church,
and to administer the power of Christ in them and about
them? Wherefore the apostle in many places teacheth that
wisdom, skill, and understanding to administer the authority
of Christ in the church unto its edification with faithfulness
and diligence, are an especial gift of the Holy Ghost; Rom.
xii. 6. 8. 1 Cor. xii. 28. It is the Holy Ghost which makes
the elders of the church its bishops or overseers, by calling

A DISCOURSE OF SPIRITUAL GIFTS. 357

them to their office ; Acts xx. 28. And what he calls any
man unto, that he furnisheth him with abilities for the dis-
charge of. And so have we given a brief account of these
ordinary gifts which the Holy Ghost communicates unto
the constant ministry of the church, and will do so unto
the consummation of all things ; having moreover in our
passage manifested the dependance of the ministry on this
work of his ; so that we need no addition of pains to de-
monstrate, that where he goeth not before in the communi-
cation of them, no outward order, call or constitution is suf-
ficient to make any one a minister of the gospel.

There are gifts which respect duties only. Such are
those which the Holy Ghost continues to communicate unto
all the members of the church in a great variety of degrees,
according to the places and conditions which they are in,
unto their own and the church's edification. There is no
need that we should insist upon them in particular, seeing
they are of the same nature with them which are continued
unto the ministers of the church, who are required to excel
in them, so as to be able to go before the whole church in
their exercise. The Spirit of the gospel was promised by
Christ unto all his disciples, unto all believers, unto the
whole church, and not unto the guides of it only. To them
he is so in an especial manner, with respect unto their office,
power, and duty, but not absolutely or only. As he is the
Spirit of grace, he quickens, animates, and unites, the whole
body of the church, and all the members of it, in and unto
Christ Jesus ; 1 Cor. xii. 12, 13. And as he is the admi-
nistrator of all supernatural gifts, he furnisheth the whole
body and all its members with spiritual abilities unto its
edification; Eph. iv. 15, 16. Col. ii. 19. And without them,
in some measure or degree ordinarily, we are not able to dis-
charge our duty unto the glory of God. For,

1. These gifts are a great means and help to excite and
exercise grace itself, without which it will be lifeless, and
apt to decay. Men grow in grace by the due exercise of
their own gifts in duties. Wherefore, every individual per-
son on his own account doth stand in need of them with re-
spect unto the exercise and improvement of grace ; Zech.
xii. 10. 2. Most men have, it may be, such duties incum-
bent on them with respect unto others, as they cannot dis-

358 A DISCOURSE OF SPIRITUAL GIFTS.

charge aright without the especial aid of the Spirit of God
in this kind. So is it with all them who have families to
take care of and provide for. For ordinarily they are bound
to instruct their children and servants in the knowledge of
the Lord, and to go before them in that worship which God
requires of them, as Abraham did, the * father of the faithful.'
And hereunto some spiritual abilities are requisite : for
iione can teach others more than they know themselves, nor
perform spiritual worship without some spiritual gifts, un-
less they will betake themselves unto such shifts as we have
before on good grounds rejected. 3. Every member of a
church in order according to the mind of Christ, possesseth
some place, use, and office, in the body, which it cannot fill
up unto the benefit and ornament of the whole, without
some spiritual gift. These places are various, some of
greater use than others, and of more necessity unto the edi-
fication of the church, but all are useful in their kind. This
our apostle disputes at large, 1 Cor. xii. 12 — 20, &-c. All
believers in due order do become one body by the partici-
pation of the same Spirit, and union unto the same head.
Those who do not so partake of the one Spirit, who are not
united unto the head, do not properly belong to the body,
whatever place they seem to hold therein. Of those that
do so, some are as it were an eye, some as a hand, and some
as a foot : all these useful in their several places, and need-
ful unto one another. None of them is so highly exalted
as to have the least occasion of being lifted up, as though
he had no need of the rest ; for the Spirit distributeth unto
every one severally as he will, not all unto any one, save
only unto the head, our Lord Jesus, from whom we all re-
ceive grace according to the measure of his gift. Nor is
any so depressed or useless as to say, it is not of the body,
nor that the body hath no need of it. But every one in his
place and station concurs to the unity, strength, beauty, and
growth, of the body, which things our apostle disputes at
large in the place mentioned. 4. Hereby are supplies com-
municated unto the whole from the head ; Eph. iv. 15, 16.
Col. ii. 19. It is of the body, that is, of the church, under
the conduct of its officers, that the apostle discourseth in
those places. And the duty of the whole it is to speak the
truth in love, every one in his several place and station.

A DISCOURSE OF SPIRITUAL GIFTS. 359

And herein God hath so ordered the union of the whole
church in itself, unto and in dependance on its head, as that
through and by not only the supply of every joint, which
may express either the officers, or more eminent members
of it ; but the effectual working of every part, in the exer-
cise of the graces and gifts of the Spirit, doth impart to the
whole, the body may edify itself, and be increased. Where-
fore, 5. the Scripture is express, that the Holy Ghost doth
communicate of those gifts unto private believers, and di-
rects them in that duty wherein they are to be exercised ;
1 Pet. iv. 10. Every one, that is, every believer, walking in
the order and fellowship of the gospel, is to attend unto the
discharge of his duty, according as he hath received spiritual
ability. So was it in the church of Corinth ; 1 Cor. i. 5 — 7.
and in that of the Romans ; chap. xv. 14. as they all of them
knew that it was their duty to covet the best gifts, which
they did with success; 1 Cor. xii. 31. And hereon depend
the commands for the exercise of those duties, which in the
ability of these gifts received they were to perform. So were
they all to admonish one another, to exhort one another, to
build up one another in their most holy faith. And it is the
loss of those spiritual gifts which hath introduced amongst

.many an utter neglect of these duties, so as they are scarce

.heard of among the generality of them that are called Chris-
tians. But blessed be God, we have large and full experi-
ence of the continuance of this dispensation of the Spirit in
the eminent abilities of a multitude of private Christians,
however they may be despised by them who know them not.
By some, I confess, they have been abused, some have pre-
sumed on them beyond the line and measure which they
have received ; some have been puffed up with them ; some
have used them disorderly in churches, and to their hurt ;

.some have boasted of what they have not received; all
which miscarriages also befel the primitive churches. And
I had rather have the order, rule, spirit, and practice, of
those churches that were planted by the apostles, with all
their troubles and disadvantages, than the carnal peace of
others in their open degeneracy from all those things.

II. It remains only that we inquire how men may come

.unto, or attain a participation of these gifts, whether ministe-
rial or more private. And unto this end we may observe, 1.

360 A DISCOURSE OF SPIRITUAL GIFTS.

That they are not communicated unto any by a sudden affla-
tus, or extraordinary infusion, as were the gifts of miracles
and tongues, which were bestowed on the apostles and many
of the first converts. That dispensation of the Spirit is long
since ceased, and where it is now pretended unto by any, it
may justly be suspected as an enthusiastic delusion. For
as the end of those gifts which in their own nature exceed
the whole power of all our faculties, is ceased, so is their com-
munication, and the manner of it also. Yet this I must
say, that the infusion of spiritual light into the mind, which
is the foundation of all gifts, as hath been proved, being
wrought sometimes suddenly, or in a short season, the con-
comitancy of gifts in some good measure is oftentimes
sudden, with an appearance of something extraordinary, as
might be manifested in instances of several sorts. 2. These
gifts are not absolutely attainable by our own diligence and
endeavours in the use of means, without respect unto the
sovereign will and pleasure of the Holy Ghost. Suppose
there are such means of the attainment and improvement of
them, and that several persons do, with the same measures
of natural abilities and diligence, use those means for that
end, yet it will not follow that all must be equally partakers
of them. They are not the immediate product of our own
endeavours, no not as under an ordinary blessing upon them.
For they are -xapiainaTa, arbitrary largesses or gifts, which
the Holy Spirit worketh in all persons severally as he will.
Hence we see the different events that are among them who
are exercised in the same studies and endeavours ; some are
endued with eminent gifts ; some scarce attain unto any
that are useful, and some despise them, name and thing.
There is, therefore, an immediate operation of the Spirit of
God in the collation of these spiritual abilities, which is un-
accountable by the measures of natural parts and industry.
Yet 1 say, 3. That ordinarily they are both attained and in-
creased by the due use of means suited thereunto, as grace
is also, which none but Pelagians affirm to be absolutely in
the power of our own wills. And the naming of these
means, shall put an issue unto this discourse.

Among them, in the first place, is required, a due prepa-
ration of soul by humility, meekness, and teachableness.
The Holy Spirit taketh no delight to impart of his especial

A DISCOURSE OF SPIRITUAL GIFTS. 361

gifts unto proud, self-conceited men, to men vainly puffed
up in their own fleshly minds. The same must be said con-
cerning other vicious and depraved habits of mind, by which
moreover, they are oft-times expelled and cast out after they
have been in some measure received. And in this case I
need not mention those by whom all these gifts are de-
spised: it would be a wonder indeed, if they should be
made partakers of them, or at least, if they should abide with
them.

Secondly, Prayer is a principal means for their attain-
ment. This the apostle directs unto, when he enjoins us
earnestly to desire the best gifts. For this desire is to be
acted by prayer, and no otherwise.

Thirdly, Diligence in the things about which these gifts
are conversant. Study and meditation on the word of God,
by the due use of means for the attaining a right understand-
ing of his mind and will therein, is that which I intend. For
in this course, conscientiously attended unto, it is, that for
the most part the Holy Spirit comes in, and joins his aid and
assistance for furnishing of the mind with those spiritual en-
dowments.

.Fourthly, The growth, increase, and improvement of
these gifts depend on their faithful use according as our
duty doth require. It is trade alone that increaseth talents,
and exercise in a way of duty that improveth gifts. With-
out this, they will first wither and then perish. And by a
neglect hereof are they lost every day, in some partially, in
some totally, and in some to a contempt, hatred, and blas-
phemy of what themselves had received.

Lastly, Men's natural endowments, with elocution, me-
mory, judgment, and the like, improved by reading, learning,
and diligent study, do enlarge, set off, and adorn these gifts,
where they are received.

MY REVEREND AND WORTHY FRIENDS,
THE

PREBENDS OF CHRIST CHURCH COLLEGE IN OXFORD,

WITH

ALL THE STUDENTS IN DIVINITY IN THAT SOCIETY.

The reason of my inscribing the ensuing pleas for
the authority, purity, and perfection of the Scripture,
against the pretences of some to the contrary, in these
days, unto you, is, because some of you value and study
the Scripture as much as any I know, and it is the ear-
nest desire of my heart, that all of you would so do.
Now whereas two things offer themselves unto me, to
discourse with you by the way of preface, namely, the
commendation of the Scripture, and an exhortation to
the study of it, on the one hand ; and a discovery of
the reproach that is cast upon it, with the various ways
and means that are used by some for the lessening and
depressing of its authority and excellency on the other ;
the former being to good purpose, by one or other al-
most every day performed, I shall insist at present on
the latter only ; which also is more suited to discover
my aim and intention in the ensuing discourses. Now
herein as I shall, it may be, seem to exceed that pro-
portion which is due unto a preface to such short dis-
courses as these following ; yet I know, 1 shall be more
brief than the nature of so great a matter as that pro-
posed to consideration doth require. And, therefore,
aviv TT^ooifiiiov Koi iraOwv, I shall fall upon the subject that
now lies before me.

Many there have been, and are, who, through the
craft of Satan, and the prejudice of their own hearts,

CCclxvi THE EPISTLE DEDICATORY.

lying under the power of corrupt and carnal interest,
have engaged themselves to decr)'^ and disparage that
excellency of the Scripture which is proper and pecu-
liar unto it. The several sorts of them are too many
particularly to be considered, I shall only pass through
them in general, and fix upon such instances by the way
as may give evidence to the things insisted on.

Those who in this business are first to be called to
an account, whose filth and abominations given out in
gross, others have but parcelled among themselves,
are they of the synagogue of Rome. These pretend
themselves to be the only keepers and preservers of
the word of God in the world ; the only ' ground and
pillar of truth.' Let us then a little consider, in the
first place, how it hath discharged this trust ; for it is
but equal that men should be called to an account
upon their own principles ; and those, who, supposing
themselves to have a trust reposed in them, do mani-
fest a treacherous mind, would not be one whit better
if they had so indeed.

What then have these men done in the discharge
of their pretended trust? nay, what hath that syna-
gogue left unattempted ? yea, what hath it left unfi-
nished, that may be needful to convince it of perfidi-
ousness ? that says the Scripture was committed to it
alone ; and would, if it were able, deprive all others of
the possession of it, or their lives. What Scripture then
was this, or when was this deed of trust made unto
them ? The oracles of God, they tell us, committed to
the Jews under the Old Testament, and all the writino-s
of the New ; and that this was done from the first
foundation of the church by Peter, and so on to the
finishing of the whole canon. What now have they
not done in adding, detracting, corrupting, forging,
aspersing those Scriptures to falsify their pretended
trust ? They add more books to them, never indited

THE EPISTLE DEDICATORY. CCclxvii

by the Holy Ghost, as remote from being OeoTrvevffrt,
wg ovpavoQ iar diro ya'iriQ : SO denying the self-evidencing
power of that word, which is truly k^ ovpavov, by mix-
ing it with things 1^ dvOpunrwy, of a human rise and
spring ; manifesting themselves to have lost the spirit
of discerning, promised with the word, to abide with
the true church of God for ever; Isa. lix. 21. They
have taken from its fulness and perfection, its suffi-
ciency and excellency, by their Massora, their oral law,
or verbiwi, a-ypa^ov, their unknown, endless, bottomless,
boundless treasure of traditions ; that Travo-o^ov (i)dpfia<Dv
for all their abominations. The Scripture itself, as
they say, committed to them, they plead, to their eter-
nal shame, to be in the original languages corrupted,
vitiated, interpolated, so that it is no stable rule to
guide us throughout in the knowledge of the will of
God. The Jews, they say, did it whilst they were
busy in burning of Christians. Therefore, in the room
of the originals, they have enthroned a translation that
was never committed to them, that came into the world
they know neither how, nor when, nor by whom. So
that one'' says of its author, ' Si quis percontetur Gallus
fuerit an Sarmata, Judseus an Christianus, vir an mu-
lier, nihil habituri sint ejus patroni quod expedite re-
spondeant.' All this to place themselves in the throne
of God, and to make the words of a translation au-
thentic from their stamp upon them, and not from their
relation unto, and agreement with, the words spoken
by God himself And yet farther, as if all this were
not enough to manifest what trustees they have been,
they have cast off all subjection to the authority of God
in his word, unless it be resolved into their own ; de-
nying that any man in the world can know it to be the
word of God, unless they tell him so ; it is but ink and
paper, skin of parchment, a dead letter, a nose of wax,

* Erasmus.

CCclxviii THE EPISTLE DEDICATORV.

a Lesbian rule, of no authority unto us at all. O faith-
ful trustees ! holy mother church ! infallible chair ! can
wickedness yet make any farther progress ? was it ever
heard of from the foundation of the world, that men
should take so much pains, as these men have done,
to prove themselves faithless, and treacherous in a trust
committed to them ? Is not this the sum and substance
of volumes that have even filled the world ; the word
of God was committed to us alone, and no others ;
under our keeping it is corrupted, depraved, vitiated ;
the copies delivered unto us we have rejected, and
taken up one of our own choice ; nor let any complain
of us, it was in our power to do worse. This sacred
depositum had no KpiW^pia, whereby it might be known
to be the word of God ; but it is upon our credit alone,
that it passes in the world, or is believed ; we have
added to it many books upon our own judgment, and
yet think it not sufficient for the guidance of men, in
the worship of God, and their obedience they owe unto
him : yet do they blush ? are they ashamed as a thief
when he is taken? nay, do they not boast themselves
in their iniquity? and say, they are sold to work all
these abominations ? The time is coming, yea, it is at
hand, wherein it shall repent them for ever, that they
have lifted up themselves against this sacred grant of
the wisdom, care, love, and goodness of God.

Sundry other branches there are of the abomina-
tions of these men, besides those enumerated ; all
which may be reduced to these three corrupt and
bloody fountains :

1. That the Scripture at best, as given out from
God, and as it is to us continued, was, and is, but a
partial revelation of the will of God : the other part of
it, which how vast and extensive it is no man knows
(for the Jews have given us their BevrepMatig in their
Mishna and Gemara ; these kept them locked up in

THE EPISTLE DEDICATORY. CCclxix

the breast, or cliair of their holy father), being re-
served in their magazine of traditions.

2. That the Scripture is not able to evince or ma-
nifest itself to be the word of God, so as to enjoy and
exercise any authority in his name, over the souls and
consciences of men ; without an accession of testimony,
from that combination of politic, worldly-minded men,
that call themselves the church of Rome.

3. That the original copies of the Old and New
Testament are so corrupted (' ex ore tuo, serve nequam')
that they are not a certain standard and measure of all
doctrines, or the touch-stone of all translations.

Now concerning these things you will find some-
what offered unto your considerations in the ensuing
discourses ; wherein, I hope, without any great alter-
cation or disputes, to lay down such principles of truth,
as that their idol imaginations will be found cast to the
ground before the sacred ark of the word of God, and
to lie naked without wisdom or power.

It is concerning the last of these only, that at pre-
sent I shall deliver my thoughts unto you ; and that
because we begin to have a new concernment therein,
wherewith I shall afterward acquaint you. Of all the
inventions of Satan to draw off the minds of men from
the word of God, this of decrying the authority of the
originals seems to me the most pernicious. At the be-
ginning of the reformation, before the council of Trent,
the Papists did but faintly, and not without some
blushing, defend their vulgar Latin translation. Some
openly preferred the original before it, as Cajetan,''
Erasmus, Vives,'' and others. Yea, and after the coun-
cil also, the same was done by Andradius,'^ Ferarius,^
Arias Montanus,* Masius,^ and others. For those
who understood nothing but Latin amongst them, and

^ Prfef. in 5. lib. Mos. ^ In August, de Civit. Dei. lib. 15. cap. 13.

** Defens. Cone. Trid. lib. 4. * Prolcg. Biblica. f Praef. in Bib. in Lat. et passim.

S Prajf. in Comment, in Josh.

VOL. IV. 2 13

CCCIXX THE EPISTLE DEDICATORY.

scarcely that, whose ignorance was provided for in the
council ; I suppose it will not be thought meet that in
this case we should make any account of them. But
the state of things is now altered in the world, and the
iniquity, which first wrought in a mystery, being now
discovered, casts off its vizard and grows bold ; * nihil
est audacius istis deprensis.' At first the design was
managed in private writings, Melchior Canus,** Gu-
lielmus Lindanus,' Bellarminus,'' Gregorius de Valentia,*
Leo Castrius,™ Huntlseus," Hanstelius,° with innumera-
ble others, some on one account, some on another, have
pleaded that the originals were corrupted ; some of
them with more impudence than others. Leo Gas-
trins, as Pineda observes, raves almost, wherever he
falls on the mention of the Hebrew text. 'Sed is est
author,'P saith he, ' dum in hujusmodi Ebraizationes in-
cidit, vix sui compos ; et bono licet zelo, tamen vel ig-
noratione rerum quarundam, vel vehementiori aliqua
affectione, extra fines veritatis et modestiae rapitur : et
si ex hujusmodi tantum unguibus Leonem ilium esti-
maremus, non etiam ex aliis prseclaris conatibus, aut
murem aut vulpem censeremus, aut canem aut quiddam
aliud ignobilius.' Yea Morinus, who seems to be
ashamed of nothing, yet shrinks a little at this man s
impudence and folly. ' Apologetici libros,"'' saith he,
' sex bene longos scripsit, quibus nihil quam Judseorum
voluntarias et malignas depravationes demonstrare ni-
titur ; zelo sane pio scripsit Castrius, sed libris He-
braicis ad tantum opus quod moliebatur parum erat
instructus.' In the steps of this Castrius, walks Hunt-
ley, a subtle Jesuit, who, in tlie treatise above cited,"^
ascribes the corruption of the Hebrew Bible to the good

h Loc. Com. lib. 1. cap. 13. ' De opt. Gen. Interpt. lib. 1. '' Lib. 'J. de verb. Dei.

' Tom. 1. D. h. Q. 3. " De Translat. Sra;. cum Comment, in Isa.

" Epito. Controv. Contr. 1. c. 8. " Dispiinctio Calum. Casaub.

P Pined, lib. .5. de Reb. Solom. c. 4. s. 1. n Morin. Exercit. de Sincerit. Exerc.l. c. 3.

•• Cap. 10. lib. ].

THE EPISTLE DEDICATORY. CCclxxi

providence of God, for the honour of the vulgar Latin.
But these, w^ith their companions, have had their mouths
stopped by Reynolds, Whitaker, Junius, Lubbertus, Ri-
vetus, Chamierus, Gerardus, Amesius, Glassius, Alste-
dius, Amama, and others. So that a man v^^ould have
thought this fire put to the house of God had been suf-
ficiently quenched. But after all the endeavours hi-
therto used, in the days w^herein we live, it breaks out
in a greater flame ; they now^ print the original itself,
and defame it ; gathering up translations of all sorts,
and setting them up in competition with it. When
Ximenius put forth the complutensian Bibles, Vatablus
his, and Arias Montanus those of the king of Spain,
this cockatrice was not hatched, whose fruit is now
growing to a flying fiery serpent. It is now but saying
the ancient Hebrew letters are changed from the Sa-
maritan to the Chaldean ; the points or vowels, and ac-
cents, are but lately invented, of no authority, without
their guidance and direction nothing is certain in the
knowledge of that tongue ; all that we know of it comes
from the translation of the LXX, the Jews have cor-
rupted the Old Testament ; there are innumerable va-
rious lections both of the Old and New; there are other
copies differing from those we now enjoy, that are ut-
terly lost. So that upon the matter, there is nothing
left unto men, but to choose, whether they will be Pa-
pists or Atheists.

Here that most stupendous fabric that was ever
raised by ink and paper, termed well by a learned man'
' magnificentissimum illud (quod post homines natos
in lucem prodiit unquam) opus biblicum ;' I mean the
Parisian Bibles, is prefaced by a discourse of its erec-
tor, Michael de Jay, wherein he denies the Hebrew
text, prefers the vulgar Latin before it, and resolves
that we are not left to the word for our rule, but to the

* Edm. Castcl. Prsef. ad Animad. Samar. in Bib, Poly.

2 B 2

CCclxxii THE EPISTLE DEDICATORY.

spirit that rules in their church :' ' pro certo igitur atque
indubitato apud nos esse debet, vulgatam editionem,
quae communi catholicse ecclesise lingua circumfertur
verum esse et genuinum sacrae Scripturse fontem ; banc
consulendam ubique, inde fidei dogmata repetenda ; ex
quo insuper consentaneum est, vera ac certissima fidei
Christianas autographa in Spiritu ecclesiae residere,
neque ab ejus hostium manibus repetenda.

' Et certe quamcunque pietatis speciem prsetexunt,
non religione quapiam, aut sincera in Scripturam sa-
cram veneratione aguntur ; dum earn unicam, quasi in-
eluctabileni salutis regulam, usurpant ; neque spiritus
evangelici veritatem investigare decreverunt ; dum ad
autographa curiosius recurrentes, ex quibus, praeter
perplexa quaedam vestigia, vix aliquid superest, vel
capitales fidei hostes, vel eos qui ecclesiae minus fave-
rint, de contextuum interpretatione ac germano sacro-
rum codicum sensu consulunt. Scilicet non alta est
opportunior via a regio illius itinere secedendi, neque
in privatarum opinionum placitis blandius possunt ac-
quiescere, quas velut unicas doctrinae suae regulas sec-
tari plerunque censuerunt.

' Apage caecam animorum libidinem, non jam in in-
stitutionem nostram subsistit litera, sed ecclesiae spi-
ritus ; neque e sacris codicibus liauriendum quidquam,
nisi quod ilia communicatum esse nobiscum voluerit.'
So he, or Morinus in his name ; and if this be indeed
the true state of things, I suppose lie will very hardly
convince men of the least usefulness of this great work
and undertaking. To usher those Bibles into the world,
Morinus puts fortli his exercitations, entitled, 'Of the Sin-
cerity of the Hebrew and Greek Text," indeed to prove
them corrupt and useless. He is now the man amongst
them that undertakes to defend this cause : in whose
writings whether there be more of Pyrgopolynices, or

' Mich, Ic Jny Piiefat. ad opus Bibl.

THE EPISTLE DEDICATORY. C^clxxiil

Rabshakeh, is uncertain. But dogs that bark loud
seldom bite deep ; nor do I think many ages have pro-
duced a man of more confidence and less judgment ; a
prudent reader cannot but nauseate at all his leaves,
and the man is well laid open by a learned person of
his own party." By the way, I cannot but observe,
that in the height of his boasting, he falls upon his mo-
ther church, and embraces her to death. Exercit. 1.
cap. 1. pag. 11. that he might vaunt himself to be the
first and only discoverer of corruptions in the original
of the Old Testament, with the causes of them, he falls
into a profound contemplation of the guidance of his
church, which being ignorant of any such cause of re-
jecting the originals, as he hath now informed her of,
yet continued to reject them, and prefer the vulgar
Latin before them, 'hie admirare lector,' saith he, ' Dei
spiritum ecclesiae praesentissimum, illam per obscura,
perplexa, et invia quseque, inoffenso pede agentem :
quanquam incognita esset Rabbinorum supina negli-
gentia, portentosa ignorantia, faedaque librorum Judai-
corum corruptela, et Hgeretici contraria his magna ver-
borum pompa audacter jactarent ; adduci tamen non
potuit ecclesia, ut versio, qua sola per mille fere et
centum annos usa fuerit, ad normam et amussim He-
brsei textus iterum recuderetur.' But is it so indeed,
that their church receives its guidance in a stupid bru-
tish manner, so as to be fixed obstinately on conclu-
sions, without the least acquaintance with the pre-
mises ? it seems she loved not the originals, but she
knew not why ; only she was obstinate in this, that she
loved them not. 1. If this be the state with their
church, that when it hath neither Scripture, nor tradi-
tion, nor reason, nor new revelation, she is guided she
knows not how, as Socrates was by his demon, or by
secret and inexpressible species of pertinacy aad stub-

" Simeon de Muys Defens. sine. Text. Heb.

CCClxxiv THE EPISTLE DEDICATORY.

bornness falling upon her imagination ; I suppose it
will be in vain to contend with her any longer. For
my own part I must confess, that I shall as soon be-
lieve a poor deluded fanatical Quaker, pretending to be
guided by an infallible spirit, as their pope with his
whole conclave of cardinals, upon the terms here laid
down by Morinus.

But, to let these men pass for a season, had this
leprosy kept itself within that house which is tho-
roughly infected, it had been of less importance ; it is
but a farther preparation of it for the fire. But it is
now broken forth among Protestants also, with what
designs, to what end or purpose, I know not, 0fo(,- oTSc
'God knows,' and the day will manifest. To declare at
large how this is come about, ' longa esset historia,'
too long for me to dwell upon, some heads of things I
shall briefly touch at. It is known to all, that the re-
formation of religion, and restoration of good learning,
were begun, and carried on at the same time, and
mostly by the same persons. There was indeed a tri-
umvirate among the Papists of men excellently skilled
in rabbinical learning before the Reformation. Ray-
mundus Martinus, Porchetus de Sylvaticis, and Petrus
Galatinus, are the men ; of the which, the last dedi-
cated his book to Maximilian the Emperor, after that
Zuinglius and Luther had begun to preach. Upon
the matter these three are but one : great are the dis-
putes, whether Galatinus stole his book from Raymun-
dus or Porchetus ; from Porchetus, saith Morinus, and
calls his work * plagium portentosum, cui vix simile
unquam factum est:' Exerc. 1. cap. 2. from Raymun-
dus, saith Scaliger, Epist. 2. 41. mistaking Raymun-
dus Martinus for Raymundus Sebon, but giving the
first tidings to the world of that book. From Ray-
mundus also, saith Josephus de Voysin in his pro-
legomena to the ' Pugio fidei,' and from him Hornebeck

THE EPISTLE DEDICATORY. CCclxXV

in his Proleg. ad Judae. I shall not interpose in this
matter, the method of Galatinus and his style are pe-
culiar to him, but the coincidence of his quotations too
many to be ascribed to common accident. That Por-
chetus took his ' Victoria adversus impios Judaeos' for
the most part from Raymundus, himself confesseth in
his preface. However, certain it is Galatinus had no
small opinion of his own skill, and therefore, accord-
ing to the usual way of men, who have attained, as
they think, to some eminency in any one kind of learn-
ing, laying more weight upon it than it is able to bear,
he boldly affirms, that the original of the Scripture is
corrupted, and not to be restored but by the Talmud ;
in which one concession he more injures the cause he
pleads for against the Jews, than he advantageth it
by all his books beside. Of his K'>t-i >^J of Rabbena
Haskadosh there is no more news as yet in the world,
than what he is pleased to acquaint us withal. At the
same time Erasmus, Reuchlin, Vives, Xantes, Pagni-
nus, and others, moved effectually for the restoration
of the Hebrew, Greek, and Latin. But the work prin-
cipally prospered in the hands of the first reformers,
as they were all of them generally skilled in the He-
brew, so some of them, as Capito, Bibliander, Fagius,
Munster, to that height and usefulness, that they may
well be reckoned as the fathers and patriarchs of that
learning. At that time lived Elias Levita, the most
learned of the Jews of that age, whose grammatical
writings were of huge importance in the studying of
that tongue. This man as he was acquainted with
many of the first reformers, so he lived particularly
with Paulus Fagius, as I have elsewhere declared. Now
in one book, which in those days he published, called
Massoreth, Hammasoreth, he broached a new opinion,
not much heard of, at least not at all received among
the Jews, nor for aught that yet appears, once men-

CCclxXvi THE EPISTLE DEDICATORY.

tioned by Christians before, namely, that the points or
vowels, and accents used in the Hebrew Bible, were in-
vented by some critical Jew or Massorite, living at Tibe-
rias about five or six hundred years after Christ: no doubt
the man's aim was to reduce the world of Christians
to a dependance on the ancient rabbins, for the whole
sense of the Scripture, ' Hinc prima mali labes.' Here
lies the first breach in this matter. The fraud being not
discovered, and this opinion being broached and con-
firmed by the great and almost only master of the lan-
guage of that age, some even of the first reformers em-
braced his fancy. Perhaps Zuinglius had spoken to
it before : justly I know not. After a while the poison
of this error beginning to operate, the Papists waiting
on the mouths of the reformers, like the servants of
Benhadad on Ahab, to catch at every word that might
fall from them to their advantas^e, beo^an to make use
of it. Hence Cochlagus, lib. de Auth. Scripturse, cap.
5. applauds Luther, for saying the Jews had corrupted
the Bible with points and distinctions, as well he
might, for nothing could be spoken more to the advan-
tage of his cause against him. Wherefore, other learned
men began to give opposition to this error, so did
Munster, Junius, and others, as will be shewn in the
ensuing discourse. Thus this matter rested for a sea-
son. The study of the Hebrew tongue and learning
being carried on, it fell at length on him who un-
doubtedly hath done more real service for the promo-
tion of it, than any one man whatever, Jew or Chris-
tian. I mean Buxtorfius the elder ; his Thesaurus
Grammaticus, his Tiberias, or Commentarius Massore-
thicus, his Lexicons andConcordances, and many other
treatises, whereof some are not yet published, evince
this to all the world. Even Morimus saith, that he is
the only man among Christians, that ever thoroughly
understood the Massora ; and Simeon de Muys ac-

THE EPISTLE DEDICATORY. CCclxxvii

knowledgetli his profiting by him, and learning from
him ; other Jews who undertake to be teachers, know
nothing but what they learn of him. To omit the tes-
timony of all sorts of learned men, giving him the pre-
eminence in this learning, it may suffice that his
works praise him. Now this man in his Tiberias,
or Commentarius Massorethicus, printed with the
great Rabbinical Bible of his own correct setting forth
at Basil, An. 1620, considereth at large this whole
matter of the points, and discovereth the vanity of
Elias's pretension about the Tiberian Massorites. But
we must not, it seems, rest here : within a few years
after, to make way for another design, which then he
had conceived, Ludovicus Capellus published a dis-
course in the defence of the opinion of Elias (at least
so far as concerned the rise of the punctuation), under
the title of 'Arcanum punctationis revelatum.' The
book was published by Erpenius without the name of
the author. But the person was sufficiently known ;
and Rivetus not long after took notice of him, and
saitli he was his friend, but concealed his name. Isag.
ad Scr. 1. cap. 8. This new attempt immediately
pleaseth some. Among others, our learned professor
Dr. Prideaux reads a public lecture on the vespers of
our Comitia on that subject; wherein, though he pre-
faceth his discourse with an observation of the advan-
tage the Papists make of that opinion of the novelty of
the points, and the danger of it, yet upon the matter he
falls in wholly with Capellus, though he name him
not. Among the large encomiums of himself, and his
work, printed by Capellus in the close of his Critica
Sacra, there are two letters from one Mr. Eyre here in
England, in one whereof he tells him, that without
doubt the doctor read on that subject by the help of
his book, as indeed he useth his arguments, and quotes
his treatise, under the name of Sud Hanisebhoth Ha-

CCclxXviii THE EPISTLE DEDICATORY.

naegalah. But that, I say, which seems to me most
admirable in the doctor's discourse is, that whereas he
had prefaced it with the weight of the controversy he
had in hand, by the advantage the Papists make of the
opinion of the novelty of the points, citing their words
to that purpose, himself in the body of his exercitations
falls in with them, and speaks the very things which
he seemed before to have blamed. And by this means
this opinion, tending so greatly to the disparagement of
the authority of the originals, is crept in amongst Pro-
testants also. Of the stop put unto its progress by the
full and learned answer of Buxtorfius the younger (who
alone in this learning, in this age, seems to answer his
father's worth) unto Capellus, in his discourse, ' de ori-
gine et antiquitate Punctorum,' I shall speak more af-
terward. However it is not amiss fallen out that the
masters of this new persuasion are not at all agreed
among themselves. Capellus would have it easy to
understand the Hebrew text, and every word, though
not absolutely by itself, yet as it lies in its contexture,
though there were no points at all. Morinus would
make the language altogether unintelligible on that ac-
count ; the one saith, that the points are a late inven-
tion of the Rabbins, and the other, that without them,
the understanding of the Hebrew is iv tmv adwdriov, yet
though they look divers ways, there is a firebrand be-
tween them. But we have this brand brought yet
nearer to the church's bread-corn, in the prolegomena
to the Biblia Polyglotta, lately printed at London. The
solemn espousal of this opinion of the Hebrew punctua-
tion, in that great work, was one chief occasion of the
second discourse, as you will find it at large declared
in the entrance of it. I dare not mention the desperate
consequences that attend this imagination, being af-
frighted, among other things, by a little treatise lately
sent me (upon the occasion of a discourse on this sub-

THE EPISTLE DEDICATORY. CCclxxix

ject) by my worthy and learned friend Dr. Ward, en-
titled ' Fides divina,' wherein its author, whoever he be,
from some principles of this nature, and unwary ex-
pressions of some learned men amongst us, labours to
eject, and cast out as useless, the whole Scripture or
word of God. I should have immediately returned an
answer to that pestilent discourse, but that upon con-
sideration, I found all his objections obviated or an-
swered in the ensuing treatises, which were then
wholly finished. And this, as I said, was the first way
whereby the poison of undervaluing the originals crept
in among Protestants themselves.

Now, together with the knowledge of the tongues,
the use of that knowledge in critical observations, did
also increase. The excellent use of this study and
employment, with the fruits of it in the explanation of
sundry difficulties, with many other advantages, can-
not be easily expressed. But as the best things are
apt to be most abused, so in particular it hath fallen
out with this kind of learning and study. Protes-
tants here also have chiefly managed the business.
Beza, Camerarius, Scaliger, Casaubon, Drusius, Go-
mams, Usher, Grotius, Hensius, Fuller, Dieu, Mede,
Camero, Glasius, Capellus, Amama, with innumerable
others, have excelled in this kind. But the mind of
man being exceedingly vainglorious, curious, uncer-
tain, after a door to reputation and renown, by this
kind of learning, was opened in the world, it quickly
spread itself over all bounds and limits of sobriety.
The manifold inconveniences, if not mischiefs, that
have ensued on the boldness and curiosity of some in
criticising the Scripture, I shall not now insist upon ;
and what it might yet grow unto, I have often heard
the great Usher expressing his fear. Of the success
of Grotius in this way we have a solid account weekly
in the lectures of our learned professor, which, I hope,

CCclxXX THE EPISTLE DEDICATORY.

he will in due time benefit the public withal. But it
is only one or two things that my present design calls
me upon to remark.

Among other ways that sundry men have fixed on
to exercise their critical abilities, one hath been the
collecting of various lections both in the Old Testa-
ment and New. The first and most honest course fixed
on to this purpose, was that of consulting various co-
pies, and comparing them among themselves, wherein
yet there were sundry miscarriages, as I shall shew in
the second treatise. This was the work of Erasmus,
Stephen, Beza, Arias Montanus, and some others, some
that came after them finding this province possessed,
and no other world of the like nature remainino" for
them to conquer, fixed upon another way, substituting
to the service of their design, as pernicious a principle,
as ever I think was fixed on by any learned man since
the foundation of the church of Christ, excepting only
those of Rome. Now this principle is that, upon many
grounds, which some of them are long in recounting :
there are sundry corruptions crept into the originals,
which by their critical faculty, with the use of sundry
engines, those especially of the old translations, are to
be discovered and removed. And this also receives
countenance from these prolegomena to the Biblia
Polyglotta, as will afterward be shewn and discussed.
Now this principle being once fixed, and a liberty of
criticising on the Scripture, yea, a necessity of it, thence
evinced, it is inconceivable what springs of correc-
tions and amendments rise up under their hands. Let
me not be thought tedious if I recount some of them
to you.

1. It is known that there is a double consonancy
in the Hebrew consonants among themselves ; of some
in fio'ure that are unlike in sound, of some in sound
that are unlike in figure, of the first sort are 3 and d, 3

THE EPISTLE DEDICATORY. CCClxxxi

and J, ' and i, i and r, r and \, l and n, o and D, O and D, n
and n, n and n, y and 2f ; of the latter are D and p, N and ;r, D
and w, ) and n, y and ]. Now this is one principle of our
new critics, that the scribes of the Bible were some-
times mistaken by the likeness of the letters, in respect
of figure, sometimes by their likeness in respect of
sound ; and so remembering the words they wrote,
oftentimes put one for another ; so that whether they
used their eyes or their memories, they failed on one
hand or another, though the Jews deny any copy
amongst them to be written but exactly by pattern, or
that it is lawful for a man to write one word in a copy,
but by pattern, though he could remember the words
of the whole Bible : now whereas the signification of
every word is regulated by its radix, it often falls out,
that in the formation and inflexion of words, by rea-
son of letters that are defective, there remains but one
letter of the radix in them, at least that is pronounced :
how frequent this is in this tongue, those who have
very little skill in it, may guess by only taking a view
of Probenius's Bible, wherein the radical letters are
printed in a distinct character, from all the prefixes
and affixes in their variations. Now if a man hath a
mind to criticise and mend the Bible, it is but takino-
his word, or words, that he will fix upon, and try what
they will make by the commutation of the letters that
are alike in figure and sound. Let him try what 3 will
do in the place of ^ or on the contrary ; which as they
are radical, or as they are prefixed, will sufficiently
alter the sense ; and so of all the rest mentioned. If
by this means any new sense that is tolerable, and
pleaseth the critic, doth emerge, it is but saying the
scribe was mistaken in the likeness of the letters, or in
the aflfinity of the sound, and then it is no matter,
though all the copies in the world agree to the con-
trary, without the least variation. It is evident that

CCClxXxii THE EPISTLE DEDICATORY.

this course hath stood Capellus and Grotius in very
good stead. And Simeon de Muys tells us a pretty
story of himself to this purpose; de Heb. Edit. Antiq.
et Verit. S. S. Yea, this is the most eminent spring of
the criticisms on the Old Testament, that these times
afford : a thousand instances might be given to this
purpose.

2. But in case this course fail, and no relief be af-
forded this way, than the transposition of letters offers
its assistance ; those who know any thing in this lan-
guage, know what alteration in the sense of words
may be made by such a way of procedure, frequently
words of contrary senses, directly opposite, consist only
of the same letters diversly placed. Every lexicon
will supply men with instances, that need not to be
here repeated.

3. The points are taken into consideration ; and
here bold men may even satisfy their curiosity. That
word, or those three letters 121 are instanced by Je-
rome to this purpose ; Horn. 9. 12. as it may be print-
ed it will afford eio^ht several senses ; "I^T is verbiwi,

O " T T ^

and lyj is pestis; as far distant from one another as life
and death ; those letters in that order may be read with
... .. and T T and _ ^ and .. . and , _, the Jews give in-
stances how by this means, men may destroy the world.
But,

4. Suppose that this ground proves barren also, it
is but going to an old translation, the LXX, or vul-
gar Latin, and where any word likes us, to consider
what Hebrew word answers unto it, and if it discovers
an agreement in any one letter, in figure or sound, with
the word in that text, then to say that so they read in
that copy ; yea, rather than fail, be the word as far dif-
ferent from what is read in the Bible as can be ima-
gined, aver it to yield the more convenient sense, and
a various lection is found out.

THE EPISTLE DEDICATORY. CCclxXXiii

And these are the chief heads and springs of the
criticisms on the Old Testament, which, with so great
a reputation of learning, men have boldly obtruded on
us of late days. It is not imaginable what prejudice
the sacred truth of the Scripture, preserved by the in-
finite love and care of God, hath already suffered here-
by, and what it may farther suffer for my part, I can-
not but tremble to think. Lay but these two principles
together, namely, that the points are a late invention of
some Judaical Rabbins (on which account there is no
reason in the world that we should be bound unto
them), and that it is lawful to gather various lections by
the help of translations, where there are no diversities
in our present copies, which are owned in the prolego-
mena to the Biblia Polyglotta, and for my part I must
needs cry out Soc ttov gtm, as not seeing any means of
being delivered from utter uncertainty in and about all
sacred truth. Those who have more wisdom and learn-
ing, and are able to look through all the digladiations
that are likely to ensue on these principles, I hope will
rather take pains to instruct me, and such as I am,
than be angry or offended with us, that we are not so
wise or learned as themselves. In the mean time I de-
sire those who are shaken in mind by any of the spe-
cious pretences of Capellus and others, to consider the
specimen, given us, of reconciling the difficulties, that
they lay as the ground of their conjectures in tlie mis-
cellany notes, or exercitations of the learned Mr. Po-
cock ; as useful and learned a work as is extant in that
kind, in so few sheets of paper. The dangerous and
causeless attempts of men, to rectify our present copies
of the Bible, the reader may there also find discovered
and confuted.

But we have not as yet done, there is a new inven-
tion of Capellus, greatly applauded amongst the men
of tl\ese opinions. He tells us, lib. 6. c. 10. Crit. Sacr.

CCclxxxiv THE EPISTLE DEDICATORY.

' Planum est omnem quag hodie est in terrarum orbe
linguae Hebraicae cognitionem servandam tandem esse
et ascribendam Graecae rwv LXX. Sacrorum Bibliorum
translationi,' This is greedily taken up by Morinus (as
nothing could be spoken more to his purpose), who also
tells us, that the learned prefacer to these Biblia Poly-
glotta is of the same judgment ; Morin. Praefat. ad
opusc. Haebr. Samarit. Hereupon he informs us, that
in the translation of the Pentateuch he went for the
meaning of sundry words unto Hierome, and the trans-
lation of the LXX. But it is not unknown to these
learned persons, that Hierome, whom one of them
makes his rule, tells us over and over, that notwith-
standing the translation of the LXX, he had his know-
ledge of the Hebrew tongue, from the Hebrew itself,
and the help of such Hebrews, as he hired to his as-
sistance. And for Capellus, is not that the Helena for
which he contends, and upon the matter the only foun-
dation of his sacred work of criticising on the Scrip-
ture, that there was a succession of learned men of the
Jews at Tiberias until a hundred years after Hierome,
who invented the points of the Hebrew Bible, and that
not in an arbitrary manner, but according to the tradi-
tion they had received from them who spoke that lan-
guage in its purity? Shall these men be thought to have
had the knowledge of the Hebrew tongue from the
translation of the LXX, Certainly they would not
then have hated it so, as he informs us they did. But
this thing is plainly ridiculous. The language gives
us the knowledge of itself. Considering the helps
that by Providence have been in all ages, and at all
times, afforded thereunto, ever since the time wherein
Capellus says, some knew it so well, as to invent and
affix the present punctuation, there hath been a succes-
sion of living or dead masters to farther the knowledge
of it. And this will not seem strange to them who

THE EPISTLE DEDICATORY. CCclxxXV

have given us exact translations of the Persian and
iEthiopic pieces of Scripture. In the oTra^ Xiyojiuva we
are little assisted by the LXX. The chiefest seeming-
help unto this tongue is from the Arabic. iVnd thus have
I given you a brief account, how by the subtilty of Sa-
tan, tliere are principles crept in, even amongst Protes-
tants, undermining the authority of the Hebrew verity
as it was called of old ; wherein Jerusalem hath justi-
fied Samaria, and cleared the Papists in their reproach-
ing of the word of God. Of the New Testament I shall
speak particularly in the second discourse ensuing.
Morinus, indeed tells us, de Heb. et Grsec. Tex. Sin-
cerit Exercitat. 1. cap. 1. p. 5. it is a jocular thing that
the heretics in their disputations do grant, that there
are corruptions, and various lections in the Greek and
Latin copies of the Scripture, but deny it as to the
Hebrew; but why, I pray, is this so ridiculous? It is
founded on no less stable bottom than this experience,
that whereas we evidently find various lections in the
Greek copies which we enjoy, and so grant that which
ocular inspection evinces to be true ; yet, although
men discover such virulent and bitter spirits against
the Hebrew text, as this Morinus doth, calling all men
fools or knaves that contend for its purity, yet they are
none of them able to shew out of any copies yet extant
in the world, or that they can make appear ever to
have been extant, that ever there were any such various
lections in the orio-inals of the Old Testament. And is
there any reason that we should be esteemed ridicu-
lous, because believing our own eyes, we will not also
believe the testimony of some few men of no credit
with us, asserting that for truth, which we have abun-
dant cause to believe to be utterly false ; but of these
men so far,

I thought, at the entrance of my discourse, to have
also insisted on some other ways, whereby Satan in

VOL. IV. 2 c

CCclxXXvi THE EPISTLE DEDTCATORV.

these days assaults the sacred truth of the word of God

in its authority, purity, integrity, or perfection ; espe-
cially in the poor, deluded, fanatical souls amongst us,
commonly called Quakers ; for the instruction of the
younger sort, against whose abominations I have sub-
joined the theses in the close of the other treatises.
But I am sensible how far already I have exceeded the
bounds of a preface, unto so small treatises as these
ensuing ; and, therefore, giving a brief account of my
undertakings in this cause of God and his word, for the
vindication of the authority and integrity of it, I shall
put a close to this discourse.

It may be, some of you have heard me professing my
unwillingness to appear any more in the world this
way. I have not in some things met with such pleas-
ing entertainment, as to encourage me unto it : where
I have been for peace, others have made themselves
ready for war. Some of them, especially one ° of late,
neither understandins; me, nor the thing's that he writes
about, but his mind for opposition was to be satisfied.
This is the manner of not a few in their writings; they
measure other men by their own ignorance, and what
they know not themselves, they think is hid to others
also; hence when anything presents itself new to their
minds, as though they were the first that knew, what
they then first know, and which they have only an ob-
scure glimpse of, they rest not until they have pub-
lished it to their praise. Such are the discourses of
that person, partly trivial, partly obviated and render-
ed utterly useless to his purpose by that treatise, which
he ventured weakly to oppose. I wish I could prevail
with those, whose interest compels them to choose ra-
ther to be ignorant than to be taught by me, to let my
books alone. Another," after two or three years con-
sideration, in answer to a book of near a hundred and

» M. G. F. ° Mr. I. G.

THE EPISTLE DEDICATORY. CCclxXXvii

forty sheets of paper, returns a scoffing reply to so
much of it, as was written in a quarter of an hour. I
am, therefore, still minded to abstain from such en-
gagements. And I think I may say if there were less
writing by some, there would be more reading by
others, at least to more purpose. Many books full of
profound learning lie neglected, whilst men spend
their time on trifles ; and many thino-s of o-reat worth
are suppressed by their authors, whilst things of no
value are poured out, one on the neck of another.
One of yourselves, P I have often solicited for the pub-
lishing of some divinity lectures, read at solemn times
in the University, which, if I know aught, are, to say
no more, worthy of public view. I yet hope a short
time will answer my desire and expectation. Of my
present undertaking there are three parts. The first is
a subject that having preached on, I was by many
urged to publish my thoughts upon it, judging it
might be useful : I have answered their requests. What
I have performed through the grace of Christ in the
work undertaken, is left to the judgment of the godly
learned reader. The second concerns the prolego-
mena and appendix to the late Biblia Polyglotta : of
this I said often, ' Ab alio quovis hoc fieri mallem,
quam a me, sed a me tamen potius quam a nemine.'
The reasons of my engaging in that work are declared
at large in the entrance of it. The theses in the close
were drawn in by their affinity in subject to the other
discourses, and to complete the doctrine of the Scrip-
ture concerning the Scripture, I endeavoured to com-
prise in them the whole truth about the word of
God, as to name and thing opposed by the poor fa-
natical Quakers, as also to discover the principles
they proceed upon in their confused opposition to that
truth .

P Dr. Henry Wilkinson, public reader of divinity i" the rniver>itv.

2 c 2

ccclxxxviii the epistle dedicatory.

I have no more to add, but only begging I may
have the continuance of your prayers, and assistance in
your several stations, for the carrying on the w^ork of
our Lord and Master in this place committed unto us,
that I may give my account w^ith joy and not with
grief, to him that stands at the door, I commend you to
the powerful word of his grace ; and remain.

Your fellow-labourer and brother,

in our dear Lord Jesus,

J. O.

From my Study,
September '2'2, 1658.

OF THE

DIVINE ORIGINAL.

WITH THE

AUTHORITY, SELF-EVIDENCING POWER, AND LIGHT

THE HOLY SCRIPTURES.

CHAP. I.

The divine original of the ScriptU7-e, the sole foundation of its authority.
The original of the Old Testament; Heb. i. 11. Several ways of imme-
diate revelation. The peculiar manner of the revelation of the word. Con-
siderations thereon. Various expressions of that way ; 2 Pet. i. 20, 21.
The written word, as written, preserved by the providence of God. Ca-
pellus's opinion about various lections considered. The Scripture not iSiag
sTTiXvcTiojQ. The true meaning of that expression. How the word came
of old, and how it was received. Entirely from God to the least tittle. Of
the Scriptures of the New Testament and their peculiar prerogative.

That the whole authority of the Scripture in itself, depends
solely on its divine original, is confessed by all who acknow-
ledge its authority. The evincing and declaration of that
authority, being the thing at present aimed at; the discovery
of its divine spring and rise, is, in the first place, necessarily
to be premised thereunto. That foundation being once laid,
we shall be able to educe our following reasons and argu-
ments, wherein we aim more at weight than number, from
their own proper principles.

As to the original of the Scripture of the Old Testament,
it is said, God spake, TraXai Iv To7g TrpocpriTaig, Heb. i. 1. of
old, or formerly, in the prophets. From the days of Moses
the lawgiver, and downwards, unto the consignation aaid
bounding of the canon delivered to the Judaical church, in
the days of Ezra and his companions n'pnjn nD3D >i:'3N, the
' men of the great congregation,' so God spake. This being-
done only among the Jews, they as his church, eirKTrsv^rjcrav
TO. \6yia Tov ^eov, Rom. iii. 2. 9. 4. were ' intrusted with the

390 THE DIVINE ORIGINAL

oracles of God.' God spake, ev toIc Trpo(p{fTaig ; tv for Sia
(Chrysostome, Theophilact), in for b^: Sm twv 7rpo(pr}ri'ijv, 'by
the prophets,' as Luke i. 70. oid aTo^arog rdv ayiwv 7Tpo(priTC)v,
' by the mouth of the holy prophets;' but there seems to be
somewhat farther intended in this expression.

In the exposition, or giving out the eternal counsel of
the mind and will of God unto men, there is considerable,
his speaking unto the prophets, and his speaking by them,
unto us. In this expression, it seems to be that b>J ra or
filia vocis, that voice from heaven that came to the prophets
which is understood. So God spake in the prophets, and
in reference thereunto, there is propriety in that expression,
Iv TOLQ Trpo<p{iTaig, ' in the prophets,' Thus the Psalms are
many of them said to be. To this, or that man. nn"? CDDDfi
'A golden psalm to David;' that is, from the Lord ; and from
thence their tongue was as the ' pen of a writer;' Psal. xlv. 1.
So God spake in them, before he spake by them.

The various ways of special revelation, by dreams, visions,
audible voices, inspirations, with that peculiar one of the law-
giver under the Old Testament, called CZ)>3D'^K CD'ID ' face to
face ;' Exod. xxxiii. 1 1 . Deut. xxxiv. 10. and rtD'^X riD Numb,
xi. 8. with that which is compared with it, and exalted above
it (Heb. i. 1 — 3.), in the New, by the Son, Ik koXttou roD wa-
rpoc, 'from the bosom of the Father;' John i. 17, 18. are
not of my present consideration, all of them belonging to the
manner of the thing inquired after, not the thing itself.

By the assertion then laid down, of God ' speaking in the
prophets of old,' from the beginning to the end of that long-
tract of time, consisting of one thousand years, wherein he
gave out the writings of the Old Testament; two things are
ascertained unto us, which are the foundation of our present
discourse.

1. That the laws they made known, the doctrines they
delivered, the instructions they gave, the stories they re-
corded, the promises of Christ, the prophecies of gospel-
times they gave out and revealed, were not their own, not
conceived in their minds, not formed by their reasonings,
not retained in their memories from what they heard, not by
any means beforehand comprehended by them, 1 Pet. i. 10,
11. but were all of them immediately from Ood; there
being only a y)assive concurrence of their rational faculties

OF THE SCRIPTURE. 391

in their reception, without any such active obedience, as by
any law they might be obliged unto. Hence,

2. God was so with them, and by the Holy Ghost so spake
in them, as to their receiving of the word from him, and their
delivering of it unto others, by speaking or writing, as that
they were not themselves enabled by any habitual light, know-
ledge, or conviction of truth, to declare his mind and will,
but only acted, as they were immediately moved by him.
Their tongue in what they said, or their hand in what they
wrote, was IDID IDi^ no more at their own disposal, than the
pen is, in the hand of an expert writer.

Hence, as far as their own personal concernments, as
saints and believers, did lie in them, they are said Iptvvav, to
make a diligent inquiry into, and investigation of, the things
which kSi]\ov TO tv avTo7<; irviv/ia ■)(pi(TTov, the ' Spirit of Christ,
that spake in themselves did signify ;' 1 Pet. i. 10, 11. With-
out this, though their visions were express, so that in them
their eyes were said to be open; Numb. xxiv. 3, 4. yet they
understood them not. Therefore, also, they studied the
writings and prophecies of one another ; Dan. ix. 2. Thus
they attained a saving, useful, habitual knowledge of the
truths delivered by themselves and others, by the illumina-
tion of the Holy Ghost, through the study of the word, even
as we ; Psal. cxix. 104. But as to the receiving of the word
from God, as God spake in them, they obtained nothing by
study or meditation, by inquiry or reading ; Amos vii. 15.
Whether we consider the matter or manner of what they re-
ceived and delivered, or their receiving and delivering of it,
they were but as an instrument of music, giving a sound
according to the hand, intention, and skill of him that
strikes it.

This is variously expressed. Generally it is said n*r\ "i2*l
The 'word was' to this or that prophet, which we have ren-
dered, 'the word came' unto them. Ezek. i. 3. "im nin irn it
'came expressly ;' 'essendo fuit;' it had a subsistence given
unto it, or an effectual in-being, by the Spirit's entering into
him ; ver. 14. Now this coming of the word unto them,
had oftentimes such a greatness and expression of the ma-
jesty of God upon it, as it filled them with dread and reve-
rence of him ; Hab. iii. 16. and also greatly affected even
their outward man; Dan. viii. 27. But this dread and ter-

392 THE DIVINE ORIGINAL

ror (which Satan strove to imitate in his filthy tripodes, and
tyyacrT^il.iv^oi), was peculiar to the Old Testament, and be-
longed to the psedagogy thereof; Heb. xii. 18 — 21. The
Spirit, in the declaration of the New Testament, gave out his
mind and will in a way of more liberty and glory ; 2 Cor. iii.
The expressness and immediacy of revelation was th^ same;
but the manner of it related more to that glorious liberty
in fellowship and communion with the Father, whereunto
believers had then an access provided them by Jesus Christ ;
Heb. ix. 8. x. 19, 20. xii. 23, 24. So our Saviour tells his
apostles, Matt. x. 20. ouk vfiug eo-tI ol \aXovvTtQ ; ' you are
not the speakers' of what you deliver, as other men are, the
figment and imagination of whose hearts are the fountain of
all that they speak ; and he adds this reason, to yap irvivfxa
Tov TTciTpog TO XuXovv kv vjXiv \ ' The Spirit of the Father is he
that speaketh in you.' Thus the word that came unto them
was a book which they took in and gave out without any al-
teration of one tittle or syllable; Ezek. ii. 8 — 11. iii. 3.
Rev. X. 9-11.

Moreover, when the word was thus come to the prophets,
and God had spoken in them, it was not in their power to
conceal it, the hand of the Lord being strong upon them.
They were not now only on a general account to utter the
truth they were made acquainted withal, and to speak the
tilings they had heard and seen, which was their common
preaching-work, according to the analogy of what they had
received ; Acts iv. 20. but also the very individual words
that they had received, were to be declared. When the word
was come to them, it was as a fire within them, that must be
delivered, or it would consume them; Psal. xxxix. 3. Jer.
XX. 9. Amos iii. 8. vii. 15, 16, So Jonah found his attempt
to hide the word that he had received to be altogether vain.

Now, because these things are of great importance, and
the foundation of all that doth ensue ; namely, the discovery
that the word is come forth unto us from God, without the
least mixture or intervenience of any medium obnoxious to
fallibility (as is the wisdom, truth, integrity, knowledge, and
memory, of the best of all men), I shall farther consider it
from one full and eminent declaration thereof, given unto us,
2 Pet. i. 20, 2 1 . The words of the Holy Ghost are, ToSro irpw-
Tov yivcocfKovTig, oTi TTOCTo Trpo(ptiTiia ypa(j}ti(;, iSiag iiriXvatbjg oo

OF THE SCRIPTURE. 393

yiverai' ov yap ^tXijfian uv^^wttov r/vt^vTj ttotI Trpo^rjreta, uXX
VTTo irvtvfxaroq uyiov (pzpojxivoi iXakricrav ol ayioi ^eoi) av^pcoirot.
' Knowing this first, that no prophecy of Scripture is of any
private interpretation ; for the prophecy came not in old
time by the will of man, but holy men of God spake as they
were moved by the Holy Ghost.'

That which he speaks of is, TTjOo^rjTtta ypatprig; the 'pro-
phecy of Scripture,' or written prophecy.

There were then traditions among the Jews, to whom
Peter wrote, exalting themselves into competition with the
written word, which not long after got the title of an oral
law, pretending to have its original from God. These the
apostle tacitly condemns ; and also shews under what for-
mality he considered that, which, ver. 19. he termed Xoyoc
Trpofl>y]TiKog, the * word of prophecy ;' namely, as written. The
written word, as such, is that whereof he speaks. Above
fifty times is i) ypa^i], or al ypacpaX, in the New Testament, pu t
absolutely for the word of God. And nDD is so used in the
Old, for the word of prophecy ; 2 Chron. xxi. 12. It is the
ri ypa(f)i), that is, ^eoirvtvaTog, 2 Tim. iii. 16. The writing, or
word written, is by inspiration from God. Not only the
doctrine in it, but the ypa<l>i) itself, or the doctrine as written,
is so from him.

Hence, the providence of God hath manifested itself no
less concerned in the preservation of the writings, than the
doctrine contained in them. The writing itself being the
product of his own eternal counsel for the preservation of the
doctrine, after a sufficient discovery of the insufficiency of
all other means for that end and purpose. And hence, the
malice of Satan hath raged no less against the book, tljan
the truth contained in it. The dealings of Antiochus under
the Old Testament, and of sundry persecuting emperors un-
der the New, evince no less. And it was no less crime of
old to be traditor libri, than to be abnegator Jidei. The re-
proach o{ chart acea scripta, and membrancc fCoster. Enchirid.
cap. 1.), reflects on its author. "It is true, we have not the
AvToypa^a of Moses and the prophets, of the apostles and
evangelists ; but the airoypaipa which we have, or copies, con-
tain every iota that was in them.

a Ha-braea volumiiia nee in una dictioive coiTii]>ta iiivenies. Sant. Pag. lino, iv «
fxia Kt^aia ov fxh TrapeXfli, JVIatt. v. 18.

394 THE DIVINE ORIGINAL

It is no doubt but that in the copies we now enjoy of the
Old Testament there are some diverse readinos, or various
lections. The 3'nDi^ np the OHDID ^Ipn'^ The CD'jnDiD '^\^JDV^
(for the rnOD are of another nature) the A'arious lections of
Ben Asher, or Rabbi Aaron the son of Rabbi Moses of the
tribe of Asher, and Ben Nepthali, or R. Moses the son of
David of the tribe of Nepthali ; of the east and western Jews,
which we have collected at the end of the great Bible with
the Masora, evince it. But yet we affirm that the whole
word of God, in every letter and tittle, as given from him by
inspiration, is preserved without corruption. Where there
is any variety it is always in things of less, indeed of no, im-
portance.^ God by his providence preserving the whole en-
tire, suffered this lesser variety to fall out, in or among the
copies we have, for the quickening and exercising of our di-
ligence in our search into his word.

It was an unhappy attempt (which must afterward be
spoken unto), that a learned man^ hath of late put himself
upon, namely, to prove variations in all the present ATro^^a^a
of the Old Testament in the Hebrew tongue, from the copies
used of old, merely upon uncertain conjectures, and the cre-
dit of corrupt translations. Whether that plea of his be
more unreasonable in itself, and devoid of any real ground
of truth, or injurious to the love and care of God over his
word and church, I know not, sure I am, it is both in a high
degree. The translation, especially insisted on by him, is
that of the LXX. That this translation, either from the mis-
takes of its first authors (if it be theirs, whose name and
number it bears), or the carelessness, or ignorance, or worse,
of its transcribers, is corrupted and gone off from the origi-
nal in a thousand places twice told, is acknowledged by all
who know aught of these things. Strange that so corrupt a
stream should be judged a fit means to cleanse the fountain.
That such a Lesbian rule should be thought a fit measure to

•> Reading, in the margin, and writing, in tlie line.
•^ Correctio scribarura, or the amendment of some small apiculi in eighteen places.
^ Ablatio scribarum,or a note of the redundancy of i in five places. Vid. Raymond,
pugio fid. Petrus Galat. lib. 1. cap. 8.

« Hjebrsei V. T. Codices per universum terrarum orbera, per Europam, Asiam et
Africam.ubique sibi sunt similes, eoderaque raodo ab omnibus scribunturet leguntur;
si forte exiguas quasdam apiculorumquorundam ditFerentias excipias, quje ipsje tamen
nullam varictatcra efficiunt. Buxtorf. Vindic. Ver. Heb. "2, cap. 14.
f Lud. Capcll. Crit. Sac.

OF THE SCRIPTUKi:. 395

correct the original by ; and yet on the account hereof, with
some others not one whit better, or scarce so good, we have
one thousand eight hundred and twenty-six various lections
exhibited unto us, with frequent insinuations of an infinite
number more yet to be collected. It were desirable that
men would be content to shew their learning-, readins:, and
diligence, about things where there is less danger in ad-
ventures.

Nor is the relief he provides against the charge of bring-
ing things to an uncertainty in the Scripture, which he found
himself obnoxious unto, less pernicious than the opinion ho
seeks to palliate thereby ; although it be since taken up and
approved by others.^ ' The saving doctrine of the Scripture,'''
he tells us, 'as to the matter and substance of it, in all things
of moment it is preserved in the copies of the original, and
translations that do remain.'

It is indeed a great relief, against the inconvenience of
corrupt translations, to consider that although some of them
be bad enough, yet if all the errors and mistakes that are to
be found in all the rest, should be added to the worst of all,
yet every necessary, saving, fundamental truth, would be
found sufficiently testified unto therein. But to depress the
sacred truth of the originals, into such a condition, as wherein
it should stand in need of this apology, and that without
any colour or pretence from discrepancies in the copies
themselves that are extant, or any tolerable evidence that
there ever were any other, in the least differing from these
extant in the world, will at length be found a work unbe-
coming a Christian, Protestant divine. Besides the injury
done hereby to the providence of God towards his church,
and care of his word, it will not be found so easy a matter,
upon a supposition of such corruption in the originals as is
pleaded for, to evince unquestionably that the whole saving
doctrine itself, at first given out from God, continues entire
and incorrupt. The nature of this doctrine is such, that

e Proleg. ad Bibl, Polyglot.
•' Satis ergo est quod eadem salutaris doctrina quae fuit a Moses, prophetis, ajios-
tolis et evangelistis in suis a.vroy^a.<poig primum Uteris consignata, eadem omnino pa-
riter in textibus Grasco et Hebraeo, et in translationibus cum veteribus, turn recenti-
bus, clare certd et sufficienter inveniatur. Pariter illse cranes una cum textibus
Graeco et Hebraeo sunt et dici possunt authenticae, sacraj, divinae, diovrvtva-rot — re-
spectu raateriae, &c. Sunt in Scripturis muita alia non usque adeo scitu necessaria,
&c. Capel. Critic. Sac. lib. 6. cap. 5. $ 10, 11.

396 THE DIVINE ORIGINAL

there is no other principle or means of its discovery, no other
rule or measure of judging and determining any thing about
or concerning it, but only the writing from whence it is taken :
it being wholly of divine revelation, and that revelation
being expressed only in that writing. Upon any corruption
then supposed therein, there is no means of rectifying it. It
were an easy thing to correct a mistake, or corruption, in the
transcription of any problem, or demonstration of Euclid,
or any other ancient mathematician, from the consideration
of the things themselves about which they treat, being al-
ways the same, and in their own nature equally exposed to
the knowledge and understanding of men, in all ages. In
things of pure revelation, whose knowledge depends solely
on their revelation, it is not so. Nor is it enough to satisfy
us, that the doctrines mentioned are preserved entire ; every
tittle and tWa in the word of God, must come under our care
and consideration, as being as such from God ; but of these
things we shall treat afterward at large ; return we now to
the apostle.

This TTpo^rjrat'a ypa<l>6c, this written prophecy, this Xoyog
7rpo(f)eTiKog, saithhe, 'loiag kTriXvcmog ov yivtrai ; 'is not of any
private interpretation.' Some think that iTriXvcreiog is put
for i7rriXv(T£wg or i-mqXvGiag, which, according to Hesychius,
denotes afflation, inspiration, conception within ; so Calvin.
In this sense the importance of the words is the same with
what I have already mentioned ; namely, that the prophets
had not their private conceptions, or self-fancied enthu-
siasms, of the things they spake. To this interpretation as-
sents Grotius. And iirrjXvcrswQ, for liriXixrewg, is reckoned
amongst the various lections that are gathered out of him,
in the appendix to the Biblia Polyglotta. Thus IdUtg IttiXv-
aewg ov yivtrai, is the other side of that usual expression,
tirriX^tv Itt ifxe 6 Xoyog, or to ttvevjuo. Camero contends for
the retaining of lirtXvcnwg ; and justly. We begin a little
too late to see, whither men's bold conjectures, in correcting
the original text of the Scriptures, are like to proceed. Here
is no colour for a various lection ; one copy, it seems by Ste-
phen, read ^laXvanog ; without ground, by an evident error ;
and such mistakes are not to be allowed the name or place
of various readings. But yet, says Camero, tTriXvfftc is such
a ' resolution' and interpretation as is made by revelation.

OF THE SCRIPTURE. 397

He adds, that in that sense IttiXvbiv is used by the LXX,
in the business of Joseph's interpretation of Pharaoh's dream.
Gen. xl. which was by revelation. But indeed the word
is not used in that chapter. However, he falls in with this
sense (as do Calvin and Grotius), that iS/'ac tiriXvaeojg, is not
to be referred to our interpretation of the prophets, but to
the way and manner of their receiving the counsel and will
of God.

And indeed, iSiag iTriXvcrewg ov yiveTai, taking eTriXvmg
for an interpretation of the word of prophecy given out by
writing, as our translation bears it, is an expression that can
scarcely have any tolerable sense affixed unto it ; jlveTai, or
oi» yivETai, relates here to Trpo<pr]Tiiaypa(prig; and denotes the
first giving out of its word, not our after consideration of its
sense and meaning. And without this sense, it stands in no
coherence with, nor opposition to, the following sentence,
which by its casual connexion to this, manifests that it ren-
ders a reason of what is herein affirmed, in the first place ;
and in the latter, turning with the adversative aXXa, an op-
position unto it : ov yap Ba\{]fiaTi av^pwirov rivi\6ri ttote tt/oo^j)-
THa, aXy vTTo TTvevfiaTog ctyiov (j)ep6fxevoL kXaXrjCFav ayioi ^eov
av^pivTToi' 'for prophecy came not at any time by the will of
man, but holy men of God spake as they were moved by the
Holy Ghost.' What reason is in the first part of this verse,
why the Scripture is not of our private interpretation ? or
what opposition in the latter to that assertion ? Nay on that
supposal, there is no tolerable correspondency of discourse
in the whole 7r(pio)(rj. But take the word to express the
coming of the prophecy to the prophets themselves, and the
sense is full and clear.

This then is the intention of the apostle ; the prophecy
which we have written, the Scripture, was not an issue of
men's fancied enthusiasms ; not a product of their own
minds and conceptions, not an interpretation of the will of
God, by the understanding of man, that is, of the prophets
themselves ; neither their rational apprehensions, inquiries,
conceptions of fancy, or imaginations of their heart§, had
any place in this business ; no self-afflation, no rational me-
ditation, managed at liberty by the understanding and wills
of men, had place herein.

Of this, saith the apostle, tovto irpCoTov, yivioaKOvnc'

398 THE DIVINE ORIGIN'AI,

knowing, judging, and determining this in the first place.
This is a principle to be owned and acknowledged by every
one that will believe any thing else. FivwaKw is not only to
know, to perceive, to understand; but also to judge, own,
and acknowledge. This then, in our religion, is to be owned,
acknowledged, submitted unto, as a principle, without far-
ther dispute. To discover the grounds of this submission
and acknowledgment, is the business of the ensuing dis-
course.

That this is so indeed, as before asserted, and to give a
reason why this is to be received as a principle, he adds,
ver. 21. ou yufi 3'fX?jjLtart dv^ptjwov rjvl\3'r) Trori Trpo<pr)Tda.
That word of prophecy which we have written, is not tS/ac
i7rtXw(Tfo»c, ' of private conception,' 'for it came notatany time
by the will of man.' rivix^n, which is the passive conjuga-
tion of (pipio from IviyKM, denotes at least to be 'brought in ;'
more than merely it ' came ;' it Avas brought into them by the
will of God. The affirmative, as to the will of God, is included
in the negative, as to the will of man. Or it came as the
voice from heaven to our Saviour on the mount; ver. 18.
where the same word is used. So Ezek. i. 3. "iDi rrn r^^n 'es-
sedo fuit verbum ;' it was brought into him, as was shewed
before. Thus God brought the word to them, and spake in
them, in order of nature, before he spake by them. As
?7V£\vrj, it was brought to them, it was mn> b^p ' the voice of
the Lord,' Gen. iii. 8. or ^ip D2. as the Jews call it ; as spoken
by them, or written, it was properly nirt' "ilT ' verbum Dei,'
' the word of God;' which by his immediate voice he signified
to the prophets. Thus some of them in visions, first eat a
written book, and then prophesied, as was instanced before.
And this is the first spring of the Scripture; the beginning
of its emanation from the counsel and will of God. By the
power of the Holy Ghost, it was brought into the organs or
instruments, that he was pleased to use, for the revelation,
and declaration of it unto others.

That which remains for the completing of this dispen-
sation of the word of God unto us, is added by the apostle ;

VTTO TTVEVjUOTOC (tJlOV (pipO/UeVOl fXoAtJfTOy 0^(01 S'fOU av^pwTTOi.

When the word was thus brought to them, it was not left to
their understandings, wisdoms, minds, memories, to order,
dispose, and give it out ; but they were borne, acted, carried

OF THE SCRIPTURE. 399

out by the Holy Ghost, to speak, deliver, and write, all that,
and nothing but that, to every tittle, that w^as so brought to
them. They invented not words themselves, suited to the
things they had learned ; but only expressed the words, that
they received. Though their mind and understanding were
used in the choice of words, whence arises all the difference,
that is, in the manner of expression (for they did use >1DT
Y^n ' words of will,' or choice), yet they were so guided, that
their words were not their own, but immediately supplied
unto them ; and so they gave out ^u;* ninD the * writing of
uprightness,' and nox nm 'words of truth' itself. Eccles.
xii. 10. Not only the doctrine they taught, was the word of
truth, truth itself, John xvii. 17. but the words whereby
they taught it, were words of truth from God himself. Thus
allowing the contribution of passive instruments for the re-
ception and representation of words, which answers the mind
and tongue of the prophets, in the coming of the voice of
God to them, every apex of the written word is equally di-
vine, and as immediately from God, as the voice wherewith,
or whereby, he spake to, or in, the prophets ; and is there-
fore accompanied with the same authority, in itself and
unto us.

What hath been thus spoken of the Scripture of the Old
Testament, must be also affirmed of the New ; with this ad-
dition of advantage and pre-eminence, that apxnv sXajSti'
\aXti(T^ai Sia tov Kvpiov, Heb. ii. 3. ' it received its beginning
of being spoken by the Lord himself;' God spake in these
last days, hv rt^ v'lt^, 'in the Son;' Heb, i. 1.

Thus God, who himself began the writing of the word with
his own finger, Exod. xxxi. 11. after he had spoken it, Exod.
XX. appointing or approving the writing of the rest that
followed ; Deut. xxxi. 12. Josh, xxiii. 6. 1 Kings ii. 3.
2 Kings xiv. 6. xvii. 13. 1 Chron. xxi. 15. 2 Chron. xxv.
4. Ezek. ii. 9, 10. Hab. ii. 2. Luke xvi. 29. John v.
39. XX. 31. Acts xvii. 11. doth lastly command the close
of the immediate revelation of his will, to be written
in a book; Rev. i. 11. and so give" out the whole of his
mind and counsel unto us in writing ; as a merciful and
stedfast relief, against all that confusion, darkness, and un-
certainty, which the vanity, folly, and looseness, of the
minds of men, drawn out and heightened by the unspeak-

400 now AVE KNOAV THE SCRIPTURE

able alterations, that fall out amongst them, would other-
wise have certainly run into.

Thus we have laid down the original of the Scriptures,
from the Scripture itself; and this original is the basis and
foundation of all its authority. Thus is it from God ; en-
tirely from him ; as to the doctrine contained in it, and the
words wherein that doctrine is delivered, it is wholly his ;
what that speaks, he speaks himself. He speaks in it, and
by it ; and so it is vested with all the moral authority of
God over his creatures.

CHAP. II.

The main question proposed to consideration. How we may know assuredly
the Scripture to he the word of God. The Scripture to he received hy
divine Jaith. The ground and foundation of that faith inquired after.
The answer in the general thesis of this discourse. The authority of God
that foundatioji. The way ivherehy that authority is evidenced or made
hnoivn. What is meant hy the authority of the Scriptures. Authority
is in respect of others, first general evidence given to the thesis laid
down. The various ways of God's revealing himself and his mind. I. By
his works ; 2. By the light of nature ; 3. By his word. Each of these
evince themselves to he from him. His word especially.

Having laid in the foregoing chapter, the foundation that
we are to build and proceed upon, I come now to lay down
the inquiry, whose resolution must thence be educed. That
then which we are seeking after is, how we, and the rest of
men in the world, who through the merciful dispensation of
God, have the book or books, wherein the Scripture given
out from him, as above declared, is contained, or said to be
contained, who live so many ages from the last person who
received any part of it immediately from God, or who have
not received it immediately ourselves, may come to be as-
certained, as to all ends and purposes wherein we may be
concerned therein, that the whole and entire written word
in that book, or those books, hath the original, and conse-
quently the authority, that it pleads and avows; namely, that
it is i^ ovpavov, and not i^ avOpioTrwv, from God, in the
way and manner laid down, and not the invention of men,
attending (T£<TO(piafiivoig fiv^oig, 2 Pet. i. 16. or to 'cunning-
ly devised fables.'

TO BE THE WORD OF GOD. 401

Now seeing- it is expected from us, and required of us,
by God himself, and that on the penalty of his eternal dis-
pleasiu'e, if we fail in our duty (2 Thess. i. 8 — 10.), that we
receive the Scripture not as we do other books, in relation
to their author, with a firm opinion, built on prevailing pro-
bable arguments, prevalent against any actual conclusions
to the contrary ; but with divine and supernatural faith, omit-
ting all such inductions as serve only to ingenerate a per-
suasion, not to be cast out of the mind by contrary reason-
ings or objections; it is especially inquired, what is the
foundation and formal reason of our doing so, if we so do.
Whatever that be, it returns an answer to this important
question, — ' Why, or on what account do you believe the
Scriptures, or books of the Old and New Testament, to be
the word of God.' Now the formal reason of things being
but one, whatever consideration may be had of other induce-
ments, or arguments, to beget in us a persuasion that the
Scripture is the word of God, yet they have no influence
into that divine faith wherewith we are bound to believe
them. They may indeed be of some use to repel the ob-
jections that are, or may, by any, be raised against the truth
we believe; and so indirectly cherish and farther faith itself,
but as to a concurrence unto the foundation, or formal
reason of our believing, it is not capable of it.

Having then laid down the divine original of the Scrip-
tures, and opened the manner of the word's coming forth
from God, an answer shall now on that sole foundation be
returned to the inquiry laid down. And this I shall do in
the ensuing position.

The authority of God, the supreme Lord of all, the first
and only absolute truth, whose word is truth, speaking in
and by the penmen of the Scriptures, evinced singly in and
by the Scripture itself, is the sole bottom and foundation,
or formal reason, of our assenting to those Scriptures as his
word, and of our submitting our hearts and consciences unto
them, with that faith and obedience, which morally respects
him, and is due to him alone.

God, speaking in the penmen of the Scripture, Heb. i, I.
his voice to them was accompanied with its own evidence,
which gave assurance unto them ; and God speaking by
them, or their writings unto us, his word is accompanied

VOL. IV. 2 D

402 HOW WE KNOW THE SCRIPTURE

with its own evidence, and gives assurance unto us. His
authority and veracity did and do in the one and the other,
sufficiently manifest themselves, that men may quietly re-
pose their souls upon them, in believing and obedience.
Thus are we built etti tm ^efuXioj rwv aTrooroXtov icot Trpo^rj-
TU)v, Eph. ii. 20. ' on the foundation of the prophets and
apostles,' in our believing.

That then which, to the establishment of the souls of
believers, I shall labour to prove and evince, is plainly this ;
namely, that the Scriptures of the Old and New Testament,
do abundantly and uncontrollably manifest themselves to
be the word of the living God ; so that merely on the
account of their own proposal of themselves vmto us, in the
name and majesty of God, as such, without the contribution
of help or assistance from tradition, church, or any thing
else without themselves, we are obliged upon the penalty of
eternal damnation (as are all to whom by any means they
come, or are brought) to receive them, with that subjection
of soul which is due to the word of God. The authority of
God shining in them, they afford unto us all the divine evi-
dence of themselves, which God is willing to grant unto us,
or can be granted us, or is any way needful for us. So then
the authority of the written word, in itself and unto us, is
from itself, as the word of God, and the eviction of that au-
thority unto us, is by itself.

When the authority of the Scripture is inquired after,
strictly its power to command, and require obedience in the
name of God, is intended. To ask then, whence it hath its
authority, is to ask, whence it hath its power to command
in the name of God. Surely men will not say, that the
Scripture hath its power to command in the name of God
from any thing but itself. And it is indeed a contradiction
for men to say. They give authority to the Scriptures. Why
do they do so ? Why do they give this authority to that
book rather than another ? They must say. Because it is the
word of God. So the reason why they give authority unto
it, is the formal reason of all its authority, which it hath an-
tecedently to their charter and concession of power ; 6 Xoyog
6 ao£, aXn^ud torn, John xvii. 17. * Thy word is truth.'

Some say indeed, that the Scripture hath its authority
in itself, and from itself, or its own divine original, but not

TO BE THE WORD OF GOD. 403

quoad nos; not in respect of us ; that it may reach us, that we
may know, and understand, and submit to its authority, it
must be testified unto aliunde, from some other person, or
thing appointed thereunto.

Ans. 1. But may not this be said of God himself, as well as
of his word ? If God reveal himself to us, it must be by means,
and if those means may not be understood to reveal him,
unless they are testified unto from somewhat else, God can-
not reveal himself to us. * Si Deushominibus non placuerit,
utique Deus non erit.' If God and his word, will keep them-
selves, within themselves, to themselves, they may be God
and his word still, and keep their authority ; but if they will
deal with us, and put forth their commands to us, let them
look that they get the church's testimonials, or on this prin-
ciple, they may be safely rejected. But,

2. Authority is a thing that no person or thing can have
in him, or itself, that hath it not in respect of others. In
its very nature it relates to others, that are subject unto it.
All authority arises from relation ; and answers it through-
out. The authority of God over his creatures, is from their
relation to him as their Creator. A king's authority is in
respect of his subjects. And he who hath no subjects
hath no kingly authority in himself, but is only a stoical
king. The authority of a minister relates to his flock ; and
he who hath no flock hath no authority of a minister; if he
have not a ministerial authority, in reference to a flock, a
people, a church, he hath none, he can have none in him-
self. So is it in this case ; if the Scripture hath no autho-
rity from itself, in respect of us, it hath none in itself, nor
can have. If it hath it in itself, in hath it in respect of us.
Such a respect, that is, a right to command and oblige to
obedience, is as inseparable from authority, or a moral power,
as heat is from fire. It is true, a man may have, dejia-e, a
lawful authority over them, whom, de facto, he cannot force
or compel to obedience. But want of force doth not lessen
authority. God looseth not his authority over men, though
he put not forth towards them, virep^aXXov jxiyidog rfjc Suva-
fiiiiig, or Ivtpydav tov Kparovg Trig Irrj^vog, ' the greatness of
his power, or the efficacy of the might of his strength,' to
cause them to obey. It is fond then to imagine, that a man,
or any thing, should have an authority in himself, or itself,

2 D 2

404 now WE Kxovv' the scripture

and yet not have that authority in respect of them who are
to be subject thereunto. That is not a law properly at all,
vhich is not a law to some. Besides, all the evil of diso-
bedience relates to the authority of him that requires the
obedience ; James ii. 10, 11. No action is disobedience,
but from the subjection of him who performs it, unto him
who requires obedience. And therefore if the Scripture hath
not an authority in itself, towards us, there is no evil in our
disobedience unto its commands ; or our not doing Vv'hat it
commandeth, and our doing what it forbiddeth, is not dis-
obedience, because it hath not an authority over us ; T speak
of it as considered in itself, before the accession of the tes-
timony pretended necessary to give it an authority over us.
Ilitheito then have we carried this objection. To disobey
the commands of the Scripture before the compjunication of
a testimony unto it by men, is no sin ; credat Apella.

The sense then of our position is evident and clear; and
so our answer to the inquiry made. The Scripture hath all
its authority from its author both in itself, and in respect
of us ; that it hath the author and original pleaded for, it
declares itself, without any other assistance by the ways
and means, that shall afterward be insisted on : the truth
whereof I shall now confirm by one general induction. 2.
By testimonies. 3. By arguments, expressing the ways and
means of its revelation of itself.

There are three ways, whereby God in several degrees
revealeth himself, his properties, his mind, and will, to the
sons of men.

1. He doth it by his works, both of creation and provi-
dence. ' All thy works praise thee;' Psal. cxlv. 10, &c. ' The
heavens declare the glory of God, and the firmament telleth
the works of his hands. Day unto day uttereth speech,
and night unto night declareth knowledge. There is no
speech or language whei'e their voice is not heard. Their
line is gone out throughout the earth, and their word to the
end of the world ;' Psal. xix. 1 — 4, &,c. So Job. xxxvii.
xxxviii. xxxix. throughout. ' God who made heaven and
earth, and the sea, and all things that are therein, suffered
in times past all nations to walk in their own ways ; yet he
left not himself without witness, in that he did good, and
gave us rain from heaven and fruitful seasons, filling our

TO BE THE WORD OF GOD. 405

hearts with food and gladness;' Acts xiv. 15 — 17. And,
' God that made the world and all things therein, seeing he
is the Lord of heaven and earth, dwelleth not in temples
made with hands, neither is worshipped with men's hands,
as though he needed any thing, seeing he giveth unto all
life and breath, and all things, and hath made of one blood
all mankind to dwell on the face of the earth, and assigned
the seasons which were ordained before, and the bounds of
their habitations,' tiriTelv tov Kvpiov li apays xpri\a<pi](j£Lav aiiTov
Koi tvpoiev, * that they should seek the Lord, if haply they
might feel after him and find him ;' Acts xvii. 24 — 27. 'For,
that which may be known of God is manifest in them, for,
God hath shewed it unto them ; for the invisible things of
him, from the creation of the world are clearly seen, being
understood by the things that are made, even his eternal
power and Godhead;' Rom. i. 18 — 20. All which places, God
assisting, shall be opened before long in another treatise."
The sum of them amounts to what was before laid down,
namely, that God reveals and declares himself unto us, by
the works of his hands.

2, God declares himself, his sovereign power and authority,
his righteousness and holiness, by the innate (or ingrafted)
light of nature, and principles of the consciences of men.
That indispensable moral obedience, which he requireth of
us, as his creatures, subject to his law, is in general thus
made known imto us. For ' the Gentiles which have not the
law, do by nature the things contained in the law ; they
having not the law, are a law unto themselves, shewino- the
work of the law written in their hearts, their consciences
also bearing witness, and their thoughts in the mean time
excusing or accusing one another;' Rom. ii. 14, 15. By
the light that God hath indelibly implanted in the minds of
men, accompanied with a moral instinct of good and evil,
seconded by that self-judgment which he hath placed in us,
in reference to his own over us, doth he reveal himself unto
the sons of men.

3. God reveals himself by his word, as is confessed. It
remains then that we inquire, how we may know, and be as-
certained that these things are not deceivable pretences,
but that God doth indeed so reveal himself by them.

» Dc Natura et Studio Theolociffi.

406 HOW WE KNOW THE SCRIPTURE

First, The works of God, as to what is his will to teach
and reveal of himself by them, have that expression of God
upon them, that stamp and character of his eternal power
and Godhead, that evidence with them that they are his,
that wherever they are seen and considered, they midenia-
bly evince that they are so, and that what they teach con-
cerning him, they do it in his name and authority. There
is no need of traditions, no need of miracles, no need of the
authority of any churches to convince a rational creature,
that the works of God are his, and his only ; and that he is
eternal and infinite in power that made them. They carry
about with them their own authority. By being what they
are, they declare whose they are. To reveal God by his
works, there is need of nothing, but that they be by them-
selves represented, or objected to the consideration of ra-
tional creatures.

The voice of God in nature is in like manner effectual.
It declares itself to be from God bv its own lio;ht and autho-
rity. There is no need to convince a man by substantial
witnesses, that what his conscience speaks, it speaks from
God. Whether it bear testimony to the being, righteous-
ness, power, omniscience, or holiness of God himself; or
whether it call for that moral obedience which is eternally
and indispensably due to him, and so shews forth the * work
of the law in the heart,' it so speaks and declares itself,
that without farther evidence or reasoning, without the ad-
vantage of any considerations, but what are by itself sup-
plied, it discovers its author, from whom it is, and in whose
name it speaks. Those Koivai evvoiai, koX irpoXii^sig, those
common notions and general presumptions of him and his
authority, that are inlay ed in the natures of rational crea-
tures by the hand of God, to this end, that they might make
a revelation of him as to the purposes mentioned, are able
to plead their own divine original, without the least contri-
bution of strength or assistance from without.

And thus is it with those things ; now the psalmist says
unto God, 'Thou hast magnified' "iniDX "[DU; blTb:; 'over all
thy name the word' thou hast spoken. The name of God is
all that whereby he makes himself known. Over all this
God magnifies his word. It lies all in a subserviency there-
unto. The name of God is not here God himself; but

TO BE THE WORD OF GOD. 407

every thing whereby God makes himself known. Now it
were very strange that those low, dark, and obscure prin-
ciples and means of the revelation of God and his will, which
we have mentioned, should be able to evince themselves to
be from him, without any external help, assistance, testimo-
ny, or authority, and that which is by God himself magni-
fied above them, which is far more noble and excellent in
itself, and in respect of its end and order, hath far more
divinely conspicuous and glorious impressions and charac-
ters of his goodness, holiness, power, grace, truth, than all
the creation, should lie dead, obscure, and have nothing in
itself to reveal its author, until this or that superadded tes-
timony be called in to its assistance. We esteem them to
have done no service vmto the truth, who amongst innume-
rable other bold denials, have insisted on this also ; that
there is no natural knowledge of God arising from the innate
principles of reason, and the works of God proposing them-
selves to the consideration thereof; let now the way to the
progress of supernatural revelation be obstructed, by deny-
ing that it is able to evince itself to be from God, and we
shall quickly see what banks are cut to let in a flood of
atheism upon the face of the earth.

Let us consider the issue of this general induction. As
God in the creation of the world, and all things therein con-
tained, hath so made and framed them, hath left such cha-
racters of his eternal power and wisdom in them and upon
them, filled with such evidences of their author, suited to
the apprehensions of rational creatures that without any
other testimony from himself, or any else, under the naked
consideration and contemplation of what they are, they so
far declare their Creator, that they are left wholly inexcus-
able, who will not learn, and know him from thence 5 so in
the giving out of his word to be the foundation of that
world, which he hath set up in this world, as piNil "jID^n jDIKH
* a wheel within a wheel,' his church; he hath by his Spirit
implanted in it, and impressed on it, such characters of his
goodness, power, wisdom, holiness, love to mankind, truth,
faithfulness, with all the rest of his glorious excellencies
and perfections, that at all times, and in all places, when
V>p"in the expansion of it, is stretched over men by his pro-
vidence, without any other witness or testimony given unto

408 HOW WK KNOW THE SCRIPTURE

it, it declares itself to be his, and makes good its authority
from him, so that the refusal of it upon its own evidence
brings unavoidable condemnation on the souls of men.
This comparison is insisted on by the psalmist ; Psal. xix.
where as he ascribeth b^p and ip a ' voice,' and ' line' to the
creatures, so "iin 8cc. Light, power, stability, and permanency,
like that of the heavens and sun, in commutation of pro-
perties to the word, and in an inexpressible exaltation of
it above them ; the light of one day of this sun being un-
speakably more than that of seven others, as to the mani-
festation of the glory of God.

This then is fixed as a principle of truth. Whatever
God hath appointed to reveal himself by, as to any special
or general end, that those whom he intends to discover him-
self unto, may either be effectually instructed in his mind
and will, according to the measure, degree, and means, of
the revelation afforded, or be left inexcusable for not re-
ceiving the testimony that he gives of himself, by any plea
or pretence of want of clear, evident, manifest revelation ;
that whatever it be hath such an impression of his autho-
rity upon it, as undeniably to evince that it is from him.
And this now concerning his word, comes farther to be con-
firmed by testimonies and arguments.

TO BE THE WORD OF GOD. 409

CHAP. III.

Arguments of two sorts. Inartijicial arguments, hy way of testimony, to
the truth. To whom these arguments are valid ; Isa. viii. 20. 2 Tiai. iii.
16. of Sreoiri'fvaria, The to Qhov that accompanies the voice of God ; Jer.
iii. 26 — 29. The rejection of a plea of SreoTrvcvariac, wherein it consists ;
Luke xvi.31. Of miracles, their efficacy to beget faith, compared with the
tvord; 2 Pet. i. 16. 19, 20.

Having declared the divine original and authority of the
Scripture, and explained the position laid down os the foun-
dation of our ensuing discourse, way is now made for us, to
the consideration of those self-evidences of its divine rise,
and consequently authority, that it is attended withal, upon
the account whereof we receive it, as (believing it to be)
the word of God.

The arguments whereby any thing is confirmed are of
two sorts ; inartificial, by the way of testimony ; and artifi-
cial, by the way of deductions and inferences. Whatever
is capable of contributing evidence unto truth, falls un-
der one of these two heads. Both these kinds of proofs
we make use of, in the business in hand. Some profess
they own the authority of the Scriptures, and also urge
others so to do; but they well dispute on what grounds
and accounts they do so. With those we may deal in the
first way, by testimony from the Scriptures themselves,
which upon their own principles they cannot refuse. When
they shall be pleased to inform us, that they have relin-
quished those principles, and do no longer own the Scrip-
ture to be the word of God, we will withdraw the witnesses
upon their exceptions whom for the present we make use of.
Testimonies that are innate and ingrafted in the word itself,
used only as mediums of artificial arguments to be deduced
from them, which are of the second sort, may be used to-
wards them who at present own not the authoi'ity of the
Scripture on any account whatever, or who are desirous to
put on themselves the persons of sucli men, to try their skill
and ability for the management of a controversy against the
word of God.

In both these cases the testimony of the Scripture is
pleaded, and is to be received ; or cannot with any pretence

410 HOW ^VE KNOW THIi SCRIPTURE

of reason be refused ; in the former, upon the account of
the acknowledged authority and veracity of the witness,
though speaking in its own case ; in the latter, upon the ac-
count of that self-evidence which the testimony insisted on
is accompanied withal, made out by such reasonings and
arguments as, for the kind of them, persons who own not its
authority cannot but admit. In human things, if a man of
known integrity and unspotted reputation bear witness in
any cause, and give uncontrollable evidence to his testimo-
ny, from the very nature and order of the things whereof he
speaks, as it is expected that those who know and admit
of his integrity and reputation do acquiesce in his assertion,
so those to whom he is a stranger, who are not moved by his
authority, will yet be overcome to assent to what is wit-
nessed by him, from the nature of the things he asserts, es-
pecially if there be a coincidence of all such circumstances,
as are any way needful to give evidence to the matter in
hand.

Thus it is, in the case under consideration. For those
who profess themselves to believe the Scriptures to be the
word of God, and so own the credit and fidelity of the wit-
ness, it may reasonably be expected from them, yea in strict
justice demanded of them, that they stand to the testimony,
that they give to themselves, and their own divine original.
By saying that the Scripture is the word of God, and then
commanding us to prove it so to be, they render themselves
obnoxious unto every testimony that we produce from it,
that so it is ; and that it is to be received on its own testi-
mony. This witness they cannot wave without disavowing
their own professed principles ; without which principles
they have not the least colour of imposing this task on us.

As for them, with whom we have not the present advan-
tage of their own acknowledo-ment, it is not reasonable to
impose upon them with the bare testimony of that witness
concerning whom the question is, whether he be worthy the
acceptation pleaded for ; but yet arguments taken from the
Scripture, from what it is and doth, its nature and operation,
by which the causes and springs of all things are discovered,
are not to be refused.

But it is neither of these, that principally I intend to
deal withal ; my present discourse is rather about the satis-

TO BE THE WORD OF GOD. 411

faction of our own consciences, than the answering of others'
objections. Only we must satisfy our consciences upon
such principles as will stand against all men's objections.
This then is chiefly inquired after ; namely, what it is that
gives such an assurance of the Scriptures being the word of
God, as that relying thereon we have a sure bottom and
foundation for our receiving them as such ; and from whence
it is, that those who receive them not in that manner, are
left inexcusable in their damnable unbelief. This we say, is
in and from the Scripture itself; so that there is no other
need of any farther witness or testimony, nor is any, in the
same kind, to be admitted.

It is not at all in my purpose to insist largely at present
on this subject, and therefore, I shall content myself with
instancing in some few testimonies and arguments, be-
ginning with one or two of the first sort ; Isa. viii. 20. * To
the law and to the testimony, if they speak not according
to this word, there is no light in them.' Whatever any one
says, be it what or who it will, church or person, if it be in
or about the things of God, concerning his will or worship,
with our obedience to him, it is to be tried by the law and
testimony. Hither we are sent ; this is asserted to be the
rule and standard, the touchstone of all speakings whatever.
Now that must speak alone for itself, which must try the
speaking of all but itself, yea its own also.

But what doth this law and testimony, that is, this writ-
ten word plead, on the account whereof it should be thus
attended unto? What doth it urge for its acceptation? Tra-
dition, authority of the church, miracles, consent of men? or
doth it speak avroKparopiKiog, and stand only upon its own
sovereignty ? The apostle gives us his answer to this inquiry,
2 Tim. iii. 16. Tra<ya ypa(j>r) ^eoTrvsvarog. Its j)ka for reception
in comparison with, and opposition unto, all other ways of
coming to the knowledge of God, his mind and will, founded
whereon, it calls for attendance and submission with su-
preme uncontrollable authority, is its ^iOTrvivaria, or ' divine
inspiration.' It remains then only to be inquired, whether,
when S-foTTVEvaria is ' pleaded,' there be any middle way, but
either that it be received with divine faith, or rejected as
false.

Suppose a man were ^^owvevfrrog, ' divinely inspired,^

412 HOW WE KNOW THE SCRIPTURE

and should so profess himself in the name of the Lord, as
did the prophets of old ; Amos vii. supposing, I say, he were
so indeed ; it will not be denied, but that his message were
to be received and submitted unto on that account. The
denial of it would justify them who * rejected and slew
those, that spake unto them in the name of the Lord.' And
it is to say in plain terms, we may reject them whom God
sends. Though miracles were given only with respect to
persons not thitigs, yet most of the prophets who wrought no
miracles insisted on this, that being ^eoTrvevcTToi, 'divinely in-
spired,' their doctrine was to be received, as from God. In
their so doing, it was sin, even unbelief, and rebellion
against God, not to submit to what they spake in his name.
And it always so fell out, to fix our faith on the right bot-
tom, that scarce any prophet that spake in the name of God,
had any approbation from the church, in whose days he
spake ; Matt. v. 12. xxiii. 29. Luke xvii. 47,48. Acts vii. 52.
Matt. xxi. 33 — 38. It is true, lyivovro \pev^o7rpo(priTai Iv t(^
Xacij, 2 Pet. ii. 1. there were false prophets, that spake in
the name of the Lord, when he sent them not; Jer. xxiii. 22.
Yet were those whom he did send, to be received on pain of
damnation : on the same penalty were the others to be re-
fused ; Jer. xxiii. 28, 29. The foundation of this duty lies
in the to ^hov, that accompanied the word that was Ik S^to-
TTvsvaTiag: of which afterward. And without a supposal
hereof, it could not consist with the goodness and righteous-
ness of God, to require of men, vmder the penalty of his eter-
nal displeasure, to make such a discrimination, where he
had not given them T£K^7';pia, infallible tokens to enable them
so to do.

But that he had, and hath done so, he declares, Jer.
xxiii. ' How long shall this be in the heart of the prophets
that prophesy lies ? that are prophets of the deceit of their
own heart ; which think to cause my people to forget my
name by their dreams, which they tell every man to his neigh-
bour, as their fathers have forgotten my name for Baal.
The prophet that hath a dream, let him tell a dream, and he
that hath my word, let him speak my word faithfully ; what
is the chaff to the wheat, saith the Lord ; is not my word
like a fire, saith the Lord, and like a hammer that breaketh
the mountains in pieces.' In the latter days of that church.

TO BE THE ^VORD OF GOD. 413^

when tlie people were most eminently perplexed with false
prophets, both as to their number and subtilty, yet God lays
their eternal and temporal safety, or ruin, on their discern-
ing aright between his word and that wdiich was only pre-
tended so to be. And that they might not complain of this
imposition, be tenders them security of its easiness of per-
formance. Speaking of his own word comparatively, as to
every thing that is not so, he says, it is as wheat to chaff,
which may infallibly, by being v.hat it is, be discerned from
it; and then absolutely, that it hath such properties, as that
it will discover itself, even light, and heat, and power. A
person then who was truly S-EOTrvfuo-roe, was to be attended
unto, because he was so.

As then was said before, the Scriptures being ^eoirviv-
cFToi, is not the case the same, as with a man that was so?
is there any thing in the writing of it by God's command,
that should impair its authority? nay, is it not freed from
innumerable prejudices that attended it, in its first giving
out by men ; arising from the personal infirmities, and sup-
posed interests of them that delivered it? Jer. xliii. 3. John
ix. 29. Acts xxiv. 5.

This being pleaded by it, and insisted on, its testimony
is received, or it is not. If it be received on this account,
there is in it we say the proper basis and foundation of faith,
whereon it hath its vnocrTaaig, or ' subsistence.' If it be re-
jected, it must be not only with a refusal of its witness, but
also with a high detestation of its pretence to be from God.
What ground or plea for such a refusal and detestation any
one hath, or can have, shall be afterward considered. If it
be a sin to refuse it, it had been a duty to receive it : if a
duty to receive it as the word of God, then was it sufficiently
manifested so to be. Of the objection arising from them
who pretend to this inspiration falsely, we have spoken be-
fore ; and we are as yet dealing with them that own the
book whereof wespake to be the word of God, and only call
in question the grounds on which they do so, or on which
others ought so to do. As to these it may suffice, that in the
strength of all the authority and truth they profess to own
and acknowledge in it, it declares the foundation of its ac-
ceptance to be no other, but its own divine inspiration :
hence it is \6yog Traai/c cnrodoxn^ a^ioQ.

414 HOW WE KNOW THE SCRIPTURE

Again, in that dispute that was between Abraham and
the rich man, Luke xvi. 31. about the best and most effec-
tual means of bringing men to repentance. The rich man
in hell, speaking his own conception, fixes upon miracles ;
if one rise from the dead, and preach, the work will be
done : Abraham is otherwise minded; that is, Christ was so,
the author of that parable : he bids them attend to Moses
and the prophets, the written word, as that which all faith
and repentance was immediately to be grounded on. The
inquiry being, how men might be best assured, that any
message is from God, did not the word manifest itself to be
from him, this direction had not been equal.

The ground of the request for the rising of one from the
dead, is laid in the common apprehension of men not know-
ing the power of God in the Scriptures ; who think, that if an
evident miracle were wrought, all pretences and pleas of un-
belief would be excluded ; who doth not think so ? Our Sa-
viour discovers that mistake, and lets men know, that those
who will not own, or submit to, the authority of God in the
word, would not be moved by the most signal miracles ima-
ginable. If a holy man, whom we had known assuredly to
have been dead for some years, should rise out of his grave,
and come unto us with a message from God ; could any man
doubt whether he were sent unto us of God or no ? 1 sup-
pose not. The rising of men from the dead was the great-
est miracle that attended the resurrection of our Saviour ;
Matt, xxvii. 52, 53. yea greater than his own, if the Soci-
nians may be believed : namely, in that he raised not him-
self by his own power; yet the evidence of the mission of
such a one, and the authority of God speaking in him, our
Saviour being judge, is not of an efficacy to enforce belief
beyond that which is in the written word, nor a surer foun-
dation for faith to repose itself upon.

Could we hear a voice from heaven, accompanied with
such a divine power, as to evidence itself to be from God,
should we not rest in it as such ? I suppose men think they
would; can we think that any man should withdraw his as-
sent, and say, yea but I must have some testimony that this
is from God ; all such evasions are precluded in the suppo-
sition, wherein a self-evidencing power is granted. What
greater miracles did the apostles of Christ ever behold, or

TO BE THE WORD OF GOD. 415

hear, than that voice that came utto rilg fieyaXoTrpeTrovg SosJje.
'from the most excellent glory; This is my beloved Son :'
yet Peter, who heard that voice, tells us, that comparatively
we have greater security from, and by, the written word,
than they had in and by that miraculous voice ; we have jSt-
jSaioTEpovTovTTjOo^yjrtKovXo'yov; we heard, saith he, that voice
indeed, but we have a more sure word of prophecy to attend
unto. More sure, not in itself, but in its giving out its evi-
dence unto us. And how doth it appear so to be? The rea-
son he alleges for it, was before insisted on ; 2 Pet. i.
18—20.

Yea, suppose that God should speak to us from heaven,
as he spake to Moses, or as he spake to Christ ; or from
some certain place, as Numb. vii. 8, 9. How should we be
able to know it to be the voice of God ? Cannot Satan cause
a voice to be heard in the air, and so deceive us ? or, may
not there be some way in this kind found out, whereby men
might impose upon us with their delusions. Pope Celestine
thought he heard a voice from heaven, when it was but the
cheat of his successor. Must we not rest at last in that to
^elov, which accompanies the true voice of God, evidencing
itself, and ascertaining the soul beyond all possibility of
mistake. Now did not this TtKfxripiov accompany the written
word at its first giving forth? if it did not, as was said, how
could any man be obliged to discern it from all delusions?
if it did, how came it to loose it? did God appoint his word
to be written, that so he might destroy its authority? If the
question be, whether the doctrines proposed to be believed
are truths of God, or * cunningly devised fables,' we are sent
to the Scripture itself, and that alone, to give the determi-
nation.

416 OF THE SELF-EVTDEXCING LIGHT

CHAP. IV.

Innate arguments in the Scripture, of its divine original and authority.
These the formal reason of our believing. Its self-evidencing efficacy.
All liyht manifests itself. The Scripture, light. What kind of light it is.
Spiritual light evidential. The ground of men's not discerning this light.
Consectariesfrom the premises laiddoivn. What the self-evidencing light
of the Scripture peculiarly is. The proposition of the Scripture as an ob-
ject of faith is from and by this light. Power, self -evidencing. The
Scripture the power of God. And powerful. How this potuer exerts it-
self. The irhole question resolved.

Having given some few instances of those many testimo-
nies, which the Scripture in express terms bears to itself, and
the spring, rise, and fountain of all that authority, which it
claims among and over the sons of men, which all those who
pretend on any account whatever to own and acknov/ledge
its divinity, are bound to stand to, and are obliged by ; the
second thing proposed, or the innate arguments that the
word of God is furnished withal for its own manifestation, and
whereby the authority of God is revealed for faith to repose
itself upon, comes in the next place into consideration.
Now these arguments contain the full and formal grounds
of our answer to that inquiry before laid down ; namely,
why and wherefore we do receive and believe the Scripture
to be the word of God. It being the formal reason of our
faith, that whereon it is built, and whereunto it is resolved,
that is inquired after, we answer as we said before ; we do
so receive, embrace, believe, and submit unto it, because of
the authority of God who speaks it, or gave it forth as his
mind and will, evidencing itself by the Spirit in and with
that v/ord unto our minds and consciences; or because that
the Scripture being brought unto us by the good providence
of God, in ways of his appointment and preservation, it doth
evidence itself infallibly unto our consciences to be the word
of the living God.

The self-evidencing efficacy of the Scripture, and the
grounds of it, which consist in common mediums, that have
an extent and latitude answerable to the reasons of men, whe-
ther as yet they acknowledge it to be the word of God or no.

OF THE SCRIPTURE. 417

is that then which in the remainder of this discourse I shall
endeavour to clear and vindicate. This only I shall desire
to premise, that whereas some grounds of this efficacy seem
to be placed in the things themselves contained in the Scrip-
ture, I shall not consider them abstractedly as such, but
under the formality of their being the Scripture or written
word of God; without which consideration and resolution,
the things mentioned would be left naked and utterly di-
vested of their authority and efficacy pleaded for ; and be
of no other nature and importance, than the same things
found in other books. It is the writing itself that now sup-
plies the place and room of the persons, in and by whom
God originally spake to men. As were the persons speak-
ing of old, so are the writings now : it was the word spoken
that was to be believed, yet as spoken by them from God ;
and it is now the word written that is to be believed, yet as
written by the command and appointment of God.

There are then two things, that are accompanied with a
self-evidencing excellency ; and every other thing doth so,
so far as it is partaker of their nature, and no otherwise ;
now these are, 1. Light. 2. Power for, or in, operation.

1. Light manifests itself. Whatever is light doth so;
that is, it doth whatever is necessary on its own part for its
manifestation and discovery. Of the defects that are, or
maybe, in them, to whom this discovery is made, we do not
as yet speak: and whatever manifests itself is light ; irav yap
TO (ftavepovfiEvov, (pCog l(rrr Eph. v. 13. Light requires neither
proof nor testimony for its evidence. Let the sun arise in
the firmament, and there is no need of witnesses to prove
and confirm unto a seeing man that it is day. A small candle
will so do. Let the least child bring a candle into a room that
before was dark, and it would be a madness to go about to
prove by substantial witnesses, men of gravity and authority,
that light is brought in. Doth it not evince itself, with an as-
surance above all that can be obtained by any testimony
whatever? Whatever is light, either naturally or morally so,
is revealed by its being so. That which evidenceth not it'
self, is not light.

That the Scripture is a light, we shall see immediately.
That it is so, or can be called so, unless it hath this nature
and property of light, to evidence itself, as well as to give

VOL. |V. 2 E

418 THE SELF-EVIDENCIXG LIGHT

light unto others, cannot in any tolerable correspondency of
speech be allowed. Whether light spiritual and intellectual
regarding the mind, or natural with respect to bodily sight,
be firstly and properly light, from whence the other is by
allusion denominated, I need not now inquire. Both have
the same properties in their several kinds, ^wg ciXii^lvov
<j}aivu' 'jtrue light shineth.' 6 ^aog tpiog larV 1 John i.5. God
himself is light ; and he inhabiteth (piog airpoaiTov, 1 Tim.
vi. 16. not a shining glistering brightness, as some ^grossly
imagine, but the glorious unsearchable majesty of his own
being, which is inaccessible to our understandings. So
Isa. Ivii. 15. ' inhabiteth eternity.' So "ns nD}/ saith the
Psalmist, ' thou clothest thyself with light :' and Dan. ii. 22.
KIIL' noy Nninn the ' light remaineth with him;' God, he is
light essentially, and is therefore known by the beaming of
his eternal properties, in all that outwardly is of him. And
light abides with him, as the fountain of it ; he communi-
cating light to all others. This being the fountain of all
light, the more it participates of the nature of the fountain,
the more it is light ; and the more properly, as the proper-
ties and qualities of it are considered. It is then spiritual,
moral, intellectual light, with all its mediums, that hath the
pre-eminence, as to a participation of the nature and pro-
perties of light.

Now the Scripture, the word of God, is light; those that
reject it are called "iis n")D 'lights rebels,' men resisting the
authority which they cannot but be convinced of. Psal.
xix. 9. xliii. 3. cxix. 105. 130. Prov. vi. 23. Isa. ix. 2. Hos.
vi. 5. Matt. iv. 16. v. 14. John iii. 20, 21. It is a light so
shining with the majesty of its author, as that it manifests
itself to be his; 2 Pet. i. 19. 'A light shining in a dark
place,' with an eminent advantage for its own discovery, as
well as unto the benefit of others.

Let a light be never so mean and contemptible ; yet if it
shines, casts out beams and rays in a dark place, it will evi-
dence itself. If other things be wanting in the faculty, the
light, as to its innate glory and beauty, is not to suffer pre-
judice. But the word is a glorious shining light, as hath
been shewed ; an illuminating light ; compared to, and pre-
ferred above, the light of the sun; Psal. xix. 5 — 7. Rom. x.

* a Biddle Catech.

OF THE SCRIPTURE. 419

18. Let not then a reproach be cast upon the most glorious
light in the world, the most eminent reflection of uncreated
light and excellencies, that will not be fastened on any thing,
that on any account is so called; Matt. v. 19.

Now as the Scripture is thus a light, we grant it to be
the duty of the church, of any church, of every church, to
hold it up, whereby it may become the more conspicuous.
It is a ground, and pillar to set this light upon. 1 Tim. iii.
15. arvXog koi idpaiiofjia Trig aXn^eiag, may refer to the mystery
of godliness, in the next words following, in good coherence
of speech, as well as to the church ; but granting the usual
reading, no more is affirmed, but that the light and truth of
the Scripture is held up, and held out, by the church. It is
the duty of every church so to do : ahnost the whole of its
duty. And this duty it performs ministerially, not authori-
tatively. A church may bear up the light, it is not the light.
It bears witness to it, but kindles not one divine beam to
farther its discovery. All the preaching that is in any church,
its administration of ordinances, all its walking in the truth,
hold up this light.

Nor doth it in the least impair this self-evidencing effi-
cacy of the Scripture, that it is a moral and spiritual, not a
natural light. The proposition is universal to all kinds of
light; yea, more fully applicable to the former, than the lat-
ter. Light, I confess, of itself, will not remove the defect of
the visive faculty. It is not given for that end ; light is not
eyes. It suffices that there is nothing wanting on its own
part, for its discovery and revelation. To argue that the
sun, cannot be known to be the sun, or the great means of
communicating ftxteinal light unto the world, because blind
men cannot see it, nor do know any more of it, than they
are told, will scarce be admitted ; nor doth it in the least
impeach the efficacy of the light pleaded for, that men stu-
pidly blind, cannot comprehend it; John i. 5.

I do not assert from hence, that wherever the Scripture
is brought, by what means soever (which indeed is all one),
all that read it, or to whom it is read, must instantly, of ne-
cessity, assent unto its divine original. Many men (who
are not stark blind), may have yet so abused their eyes, that
when a light is brought into a dark place, they may not be
able to discern it. Men may be so prepossessed with innu-

2 E 2

420 THE SELF-EVIDENCING LIGHT

merable prejudices, principles received by strong traditions,
corrupt affections, making them hate the light, that they
may not behold the glory of the word, when it is brought to
them. But it is nothing to our present discourse, whether
any man living be able by, and of himself, to discera this
light, whilst the defect may be justly cast on their own blind-
ness. 2 Cor. iv. 2 — 4. * By the manifestation of the truth
we commend ourselves to every one's conscience in the sight
of God ; but if our gospel be hid, it is hid to them that are
lost : in whom the god of this world hath blinded the minds
of them that believe not, lest thelight of the gospel of Christ,
who is the image of God, should shine unto them.' There
is in the dispensation of the word an evidence of truth, com-
mending itself to the consciences of men; some receive not
this evidence ; is it for want of light in the truth itself? No !
that is a glorious light that shines into the hearts of men.
Is it for want of testimony to assert this light? No! but
merely because the god of this world hath blinded the eyes
of men, that they should not behold it.

From what then hath been laid down, these two things
may be inferred :

1. That as the authority of God, the first and only abso-
lute truth, in the Scripture, is that alone which divine faith
rests upon, and is the formal object of it, so wherever the
word comes, by what means soever, it hath in itself a suffi-
ciency of light to evidence to all (and will do it eventually
to all that are not blinded by the god of this world), that
authority of God its author ; and the only reason why it is
not received by many in the world to whom it is come, is
the advantage that Satan hath to keep them in ignorance and
blindness, by the lusts, corruptions, prejudices, and hardness,
of their own hearts.

The word then makes a sufficient proposition of itself,
wherever it is. And he to whom it shall come, who refuses
it because it comes not so or so testified, will give an account
of his atheism and infidelity. He that hath the witness of
God, need not stay for the witness of men, for the witness of
God is greater.

Wherever the word is received indeed, as it requireth it-
self to be received, and is really assented unto as the word
of God ; it is so received upon the evidence of that light

OF THE SCRIPTURE. 421

which it hath in itself, manifestly declaring itself so to be.
It is all one, by what means, by what hand, whether of a
child or a church, by accident or traditions, by common
consent of men or peculiar providence, the Scripture comes
unto us ; come how it will, it hath its authority in itself, and
towards us, by being the word of God ; and hath its power
of manifesting itself so to be, from its own innate light.

Now this light in the Scripture, for which we contend, is
nothing but the beaming of the majesty, truth, holiness, and
authority of God, given unto it, and left upon it, by its au-
thor the Holy Ghost ; an impress it hath, of God's excellency
upon it, distinguishing it by infallible reiCjUTjpta, from the pro-
duct of any creature ; by this it dives into the consciences
of men, into all the secret recesses of their hearts ; guides,
teaches, directs, determines, and judges in them, upon them,
in the name, majesty, and authority of God. If men who
are blinded by the god of this world, w^ill yet deny this
light, because they perceive it not, it shall not prejudice
them who do. By this self-evidencing light, I say, doth the
Scripture make such a proposition of itself, as the word of
God, that whoever rejects it, doth it at the peril of his eternal
ruin ; and thereby a bottom and foundation is tendered for
that faith which it requireth, to repose itself upon.

For the proof then of the divine authority of the Scrip-
tures, unto him, or them, who as yet on no account whatever
do acknowledge it, I shall only suppose, that by the provi-
dence of God, the book itself be so brought unto him or
them, as that he, or they, be engaged to the consideration
of it ; or do attend to the reading of it. This is the work of
God's providence in the government of the world ; upon a
supposal hereof, I leave the word with them ; and if it evi-
dence not itself unto their consciences, it isbecause they are
blinded by the god of this world ; which will be no plea for
the refusal of it, at the last day ; and they who receive it not
on this ground, will never receive it on any, as they ought.

The second sort of things that evidence themselves, are
things of an effectual powerful operation in any kind. So
doth fire by heat, the wind by its noise and force, salt by
its taste and savour, the sun by its light and heat ; so do
also moral principles that are effectually operative ; Rom. ii.
14, 15. Men in whom they are, IvBeiKvuvTai to tpyov, do

422 THE SELF-EVIDENCING POWER

manifest the work of them ; or them by their work and effi-
cacy. Whatever it be that hath an innate power in itself,
that will effectually operate on a fit and proper subject, it is
able to evidence itself, and its own nature and condition.

To manifest the interest of the Scripture to be enrolled
among things of this nature, yea, under God himself, who is
known by his great power and the effects of it, to have the
pre-eminence, I shall observe only one or two things con-
cerning it, the various improvement whereof, would take up
more time, and greater space, than I have allotted to this
discourse.

It is absolutely called the * power of God ;' and that unto
its proper end, which way lies the tendency of its efficacy
in operation, Rom. i. 16. It is Svvafiii' ^sov, 'vis virtus Dei ;'
* the power of God.' 6 \6jog 6 tov aravpov, the ' word con-
cerning the cross,' that is, the gospel, is dvvafxig ^eov.
1 Cor. i. 18. the 'power of God;' and faith which is built
on that word, without other helps or advantages, is said to
stand in the ' power of God' 1 Cor. ii. 5. That is, effectu-
ally working, in and by the word ; it worketh, Iv airoddKei
TTvtvfxaTOQ Koi ^vvafxEMg, ' in the demonstration of the Spirit
and of power ;' iv Sia Svoiv' its spiritual power gives a de-
monstration of it. Thus it comes not as a naked word,
1 Thess. i. 5. but in ' power, and in the Holy Ghost,' and Iv
TrXrjjoo^opia iroXXy' giving all manner of assurance and full
persuasion of itself, even by its power and efficacy. Hence
it is termed I^^ntDO 'the rod of power,' or strength ; Psal. ex.
2. denoting both authority and efficacy ; surely that which
is thus the power and authority of God, is able to make it-
self known so to be.

It is not only said to be Svvafxig, * power,' the power of
God in itself; but also dwa/ievog, ' able and powerful' in re-
spect of us. ' Thou hast learned,' saith Paul to Timothy, ra
hpa jpa/jiixaTa, ' the sacred letters,' (the -ivritten word) to. dvvd-
fxeva (T£ (T(i}(jii<jai slg (rioTrjpiav, ' which are able to make thee
wise unto salvation.' They are powerful and effectual to
that purpose. It is \6yog ^wdfievog aCjaai rag Tpv)(ag. James
i. 21. 'The word that hath power in it to save.' So Acts
XX. 31. 'I commend you Xojm tm Suva/xlvw, to the able
powerful word.' And that we may know what kind of power
il hath, the apostle tells us that it is ZCov /cm Ivipyrjg, it is

OF THE SCRIPTURE. 423

'living and effectual,' Heb. iv. 12. and ' sharper than any two
edged sword, piercing even to the dividing asunder of soul
and spirit, and of the joints and marrow; and is a discerner
of the thoughts and intents of the heart.' It is designed of
God to declare ttjv evipysiav t»)c dvvafxawg, the effectual work-
ing of his power. See John. vi. 68, 69. 2 Cor. vi, 41.
XV. 58. Gal. ii. 8. By virtue of this power, it brought forth
fruit in all the world ; Col. i. 6. Without sword, without
(for the most part) miracles, without human wisdom, or ora-
tory, without any inducements or motives, but what were
merely and solely taken from itself, consisting in things,
that ' eye had not seen, nor ear heard, nor could enter into the
heart of man to conceive ;' hath it exerted this its power and
efficacy, to the conquest of the world; causing men of all sorts,
in all times and places, so to fall down before its divine au-
thority, as immediately to renounce all that was dear to them
in the world, and to undergo whatever was dreadful, terrible,
and destructive to nature in all its dearest concernments.

It hath been the work of many to insist on the particu-
lars, wherein this power exerts itself; so that I shall not en-
large upon them. In general, they have this advantage, that
as they are all spiritual, so they are such, as have their seat,
dwelling, and abode in the hearts and consciences of men,
whereby they are not liable to any exception as though they
were pretended. Men cannot harden themselves in the re-
jection of the testimony they give, by sending for magi-
cians to do the like ; or by any pretence that it is a common
' thing, that is befallen them on whom the word puts forth
its power. The seat and residence of these effects, is safe-
guarded against all power and authority but that of God.
Its diving into the hearts, consciences, and secret recesses
of the minds of men ; its judging and sentencing of them in
themselves ; its convictions, terrors, conquests, and killing of
men ; its converting, building up, making wise, holy, obe-
dient; its administering consolations in every condition, and
the like effects of its power, are usually spoken unto.

These are briefly the foundations of the answer returned
to the inquiry formerly laid down, which might abundantly
be enlarged. How know we that the Scripture is the word
of God ; how may others come to be assured thereof? The
Scripture, say we, bears testimony to itself, that it is the word

424 OF THK TESTIMONY OF THE SPIRIT.

of God ; that testimony is the witness of God himself, which
whoso doth not accept and believe, he doth what in him
lies to make God a liar. To give us an infallible assurance
that in receiving this testimony, we are not imposed upon
by cunningly devised fables, the al ypa(l)ai, the'i'epa ypafifiara,
' the Scriptures' have that glory of light and power accom-
panying of them as w^holly distinguisheth them by infallible
sio-ns and evidences from all words and writings not divine ;
conveying their truth and power into the souls and con-
sciences of men with an infallible certainty. On this account
are they received, by all that receive them as from God ; who
have any real distinguishing foundation of their faith, which
would not be, separated from these grounds, as effectual an
expedient for the reception of the Alcoran.

CHAP. V.

Of the testimony of the Spirit. Traditions. Miracles.

Before I proceed to the consideration of those other tes-
timonies, which are as arguments drawn from those innate
excellencies and properties of the word which I have in-
sisted on; some other things, whose right understanding is
of great i mportance in the cause under debate, must be
laid down and stated. Some of these refer to that testimony
of the Spirit, that is usually and truly pleaded, as the great
ascertaining principle, or that, on the account whereof we
receive the Scriptures to be the word of God. That it may
be seen in what sense that is usually delivered by our di-
vines, and how far there is a coincidence between that as-
sertion and what we have delivered, I shall lay down what
that testimony is, wherein it consists, and what is the weight
or stress that we lay upon it.

That the Scripture be received as the word of God, there
is required a twofold efficacy of the Spirit. The first re-
spects the subject or the mind of man that assents unto the
authority of the Scripture ; now concerning this act, or
work of the Spirit, whereby we are enabled to believe the
Scripture, on the account whereof we may say tliat we re-
ceive the Scripture to be the word of God, or upon the tes-

OF THE TESTIMONY OF THE SPIRIT. 425

timony of the Spirit, I shall a little inquire, what it is, and
wherein it doth consist.

First, Then, It is not an outward or inward vocal testi-
mony concerning the word, as the Papist would impose upon
us to believe and assent. We do not affirm that the Spirit
immediately, by himself> saith unto every individual believer
this book is, or contains, the word of God ; we say not that
the Spirit ever speaks to us of the word, but by the word.
Such an enthusiasm as they fancy is rarely pretended ; and
where it is so, it is for the most part quickly discovered to
be a delusion. We plead not for the usefulness, much less
the necessity, of any such testimony. Yea, the principles
we have laid down, resolving all faith into the public testi-
mony of the Scriptures themselves, do render all such pri-
vate testimonies altogether needless.

Secondly, This testimony of the Spirit consists not
in a persuasion that a man takes up, he knows not well
how, or why ; only this he knows, he will not depose it
though it cost him his life. This would be like that, which
by Morinus' is ascribed to the church of Rome, which
though it knew no reason why it should prefer the vulo-ar
Latin translation before the original, yet by the guidance of
the Spirit would do so, that is, unreasonably. But if a man
should say, that he is persuaded that the Scripture is the
word of God, and that he will die a thousand times to give
testimony tliereunto ; and not knowing any real ground of
this persuasion, that should bear him out in such a testi-
mony, shall ascribe it to the Spirit of God, our concern-
ment lies not in that persuasion. This may befal men by
the advantage of traditions, whereof men are usually zea-
lous, and obstinate in their defence. Education in some
constitutions will give pertinacy in most vain and false per-
suasions. It is not then a resolution and persuasion induced
into our minds we know not how, built we know not upon
what foundations, that we intend in the assignation of our
receiving the Scripture to be the word of God, to the effec-
tual work and witness of the Holy Ghost.

Two things then we intend by this work of the Spirit
upon the mind of man : 1. His communication of spiritual
light; by an act of his power, enabhng the mind to discern

» INIorin. Exercit. de Heb. Tex. sincer. Excercit. 1. cap. 1.

426 OF THE TESTIMONY OF THE SPIRIT.

the saving truth, majesty, and authority of the word, TTvtvjua-
TiKa TTvtvfiaTiKtoQ. Thcrc is a bHndness, a darkness, upon the
minds of men, irvevfjia jurj Ixovtmv, that not only disenables
them from discerning the things of God, in their certainty,
evidence, necessity, and beauty (for -ipv^^ixog av^pwirog ou
SiysTaiTaTov 0fov) but also causes them to judge amiss of them
as things weak and foolish, dark, unintelligible, not answer-
ing to any principle of wisdom whereby they are guided ;
1 Cor. ii. Whilst this yXau^w/xa abides on the minds of men,
it is impossible that they should on any right abiding foun-
dation assent to the word of God. They may have a preju-
dicate opinion, they have no faith concerning it. This dark-
ness then must be removed by the communication of light by
the Holy Ghost, which work of his illumination is commonly
by others spoken unto ; and by me also in another place.

2. The Holy Ghost, together with and by his work of
illumination, taking off the perverse disposition of mind that
is in us by nature, with our enmity to, and aversation from,
the things of God, effectually also persuades the mind, to a
receiving and admitting of the truth, wisdom, and authority
of the word. Now, because this perverse disposition of
mind, possessing the to -nyenoviKov of the soul, influences
the will also into an aversation and dislike of that goodness
which is in the truth proposed to it ; it is removed by a
double act of the Holy Ghost.

(1.) He gives us wisdom, understanding, a spiritual judg-
ment, whereby we may be able to compare spiritual things
with spiritual, in a spiritual manner, and to come thereby to
a clear and full light of the heavenly excellency and majesty
of the word ; and so enables us to know of the doctrine,
whether it be of God. Under the benefit of this assistance
all the parts of the Scripture, in their harmony and corre-
spondency, all the truths of it in their power and necessity,
come in together to give evidence one to another, and all of
them to the whole ; I mean as the mind is enabled to make
a spiritual judgment of them.

(2.) He gives ala^riaiv TrvfVjuartKjjv, a spiritual sense, a taste
of the things themselves upon the mind, heart, and con-
science ; when we have ala^rtTijpia yeyvfxvacrfiiva ' senses exer-
cised' to discern such things. These things deserve a
more full handling, and to be particularly exemplified from

OF THE TESTIMONY OF THE SPIRIT. 427

Scripture if the nature of our present design would admit
thereof.

As in our natural estate in respect of these things of God,
the mind is full of vanity, darkness, blindness, yea, is dark-
ness itself, so that there is no correspondency between the
faculty and the object ; and the will lies in an utter unac-
quaintedness, yea, impossibility of any acquaintance with
the life, power, savour, sweetness, relish, and goodness, that
is in the things proposed to be known and discerned, under
the dark shades of a blind mind ; so for a removal of both
these, the Holy Ghost communicates light to the under-
standing, whence it is able to see and judge of the truth, as
it is in Jesus, and the will being thereby delivered from the
dungeon wherein it was, and quickened anew, performs its
office, in embracing what is proper and suited unto it in the
object proposed. The Spirit, indeed, discovereth to every
one Ka^iog jSouXera, according to the counsel of his will;
but yet in that way, in the general, whereby the sun gives
out his light and heat, the former making way for the latter:
but these things must not now be insisted on.

Now by these works of the Spirit, he doth, I say, per-
suade the mind concerning the truth and authority of the
Scripture, and therein leave an impression of an effectual
testimony within us : and this testimony of his, as it is au-
thoritative, and infallible in itself, so of inconceivably more
efficacy, power, and certainty, unto them that do receive it,
than any voice or internal word, boasted of by some, can
be. But yet this is not the work of the Spirit at present in-
quired after.

2. There is a testimony of the Spirit, that respects the ob-
ject, or the word itself; and this is a public testimony, which,
as it satisfies our souls in particular, so it is, and may be,
pleaded, in reference unto the satisfaction of all others, to
whom the word of God shall come. The Holy Ghost speak-
ing in and by the word, imparting to it virtue, power, effi-
cacy, majesty, and authority, affords us the witness, that
our faith is resolved unto. And thus, whereas there are but
two heads, whereunto all grounds of assent do belong,
namely, authority of testimony, and the self-evidence of
truth, they do here both concur in one. In the same word
we have both the authority of the testimony of the Spirit,

428 OF THE TESTIMONV OF THE SPIRIT.

and the self-evidence of the truth spoken by him ; yea, so
that both these are materially one and the same, though
distinguished in their formal conceptions. I have been
much affected with those verses of Dante's, the Italian poet,
which somebody hath thus, word for word, turned into Latin :

larga pliivia

Spiritus sancti qu2e est diffusa

Super veteres, et super novas membranas.

Est sjllogismus qui earn mihi conclusit

Acute adeo ut pra3 ilia

Omnis demonstratio mihi videatur obtusa.

The Spirit's communication of his own light and authority
to the Scripture, as evidences of its original, is the testi-
mony pleaded for.

When then we resolve our faith into the testimony of the
Holy Ghost, it is not any private whisper, word, or voice,
given to individual persons ; it is not the secret and effec-
tual persuasion of the truth of the Scriptures, that falls
upon the minds of some men, from various involved consi-
derations of education, tradition, and the like, whereof they
can give no particular account: it is not the effectual work
of the Holy Ghost upon the minds and wills of men, enablino-
them savingly to believe, that is intended ; the Papists, for
the most part, pleading about these things, do but shew their
ignorance and malice. But it is the public testimony of the
Holy Ghost given unto all, of the word, by and in the word,
and its own divine light, efficacy, and power.

Thus far then have we proceeded. The Scripture, the
written word, hath its infallible truth in itself; 6 Xoyog 6 ahg,
d\i]^tia l(TTi. John xvii. 17. from whence it hath its verity,
thence it hath its authority ; for its whole authority is founded
in its truth. Its authority in itself, is its authority in respect
of us ; nor hath it any whit more in itself, than, de jure, it
hath towards and over all them to whom it comes ; that, de
facto, some do not submit themselves unto it, is their sin and
rebellion. This truth, and consequently this authority, is
evidenced and made known to us, by the public testimony
which is given unto it by the Holy Ghost speaking in it,
with divine light and power, to the minds, souls, and con-
sciences of men : being therein by itself proposed unto us,
we being enlightened by the Holy Ghost (which, in the con-
dition wherein we are, is necessary for the apprehension of
any spiritual thing or truth in a spiritual manner), we receive

SCRIPTURE NOT RECEIVED FROM ROME. 429

it, and religiously subject our souls unto it, as the word and
will of the ever living, sovereign God, and judge of all : and
if this be not a bottom and foundation of faith, I here pub-
licly profess, that for aught I know, I have no faith at all.

Having laid this stable foundation, I shall, with all pos-
sible brevity, consider some pretences and allegations for
the confirmation of the authority of the Scripture, invented
and made use of by some to divert us from that foundation,
the closing wherewith, will in this matter alone bring peace
unto our souls ; and so this chapter shall, as it were, lay in
the balance, and compare together, the testimony of the
Spirit before mentioned and explained, and the other pre-
tences and pleas that shall now be examined.

1. Some say, when on other accounts they are concerned
so to say, that we * have received the Scripture from the
church of Rome, who received it by tradition, and this gives
a credibility unto it.' Of tradition in general, without this
limitation which destroys it, of the church of Rome, I shall
speak afterward. Credibility, either keeps within the
bounds of probability, as that may be heightened to a ma-
nifest uncontrollableness, whilst yet its principles exceed
not that sphere ; in which sense it belongs not at all to our
present discourse ; or it includes a firm, suitable foundation,
for faith supernatural and divine. Have we in this sense
received the Scripture from that church, as it is called ? is
that church able to give such a credibility to any thing? or
doth the Scripture stand in need of such a credibility to be
given to it from that church ? are not the first most false,
and is not the last blasphemous ? To receive a thing from a
church, as a church, is to receive it upon the authority of
that church : if we receive any thing from the authority of
a church, we do it not because the thing itself is cnro^oxnc
a^iog, ' worthy of acceptation,' but because of the authority
alleged. If then we thus receive the Scriptures from the
church of Rome, why (in particular) do we not receive the apo-
cryphal books also, which she receives ? How did the church
of Rome receive the Scriptures ? shall we say that she is
authorized to give out what seems good to her, as the word
of God ? not : but she hath received them by tradition ; so
she pleads, that she hath received the apocryphal books
also ; we then receive the Scriptures from Rome ; Rome by

430 OF MIRACLES.

tradition ; we make ourselves judges of that tradition ; and
yet Rome saith, this is one thing, that she hath by the same
tradition, namely, that she alone is judge of what she hath
by tradition. But the common fate of liars is befallen that
harlot: she hath so long, so constantly, so desperately lied
in many, the most, things that she professeth, pretending
tradition for them, that indeed she deserves not to be be-
lieved, when she telleth the truth. Besides, she pleads that
she received the Scriptures from the beginning, when it is
granted that the copies of the Hebrew of the Old, and Greek
of the New Testament were only authentic : these she pleads
now under her keeping to be wofully corrupted, and yet is
angry that we believe not her tradition.

Some add that we receive the Scripture to be the word
of God upon the account of the miracles that were wrought
at the giving of the law, and of the New Testament ; which
miracles we have received by universal tradition. But first
I desire to know whence it comes to pass, that seeing our
Saviour Jesus Christ wrought many other miracles besides
those that are written, John xx. 30. xxi. 25. and the apo-
stles likewise, they cannot by all their traditiens help us to
so much as an obscure report of any one, that is not writ-
ten (I speak not of legends) ; which yet at their perform-
ance were no less known than those that are ; nor were less
useful for the end of miracles than they. Of tradition in
general afterward. But is it not evident that the miracles
whereof they speak, are preserved in the Scripture and no
otherwise ? And if so, can these miracles operate upon the
understanding or judgment of any man, unless they first
grant the Scripture to be the word of God, I mean to the
begetting of a divine faith of them, even that there were ever
any such miracles. Suppose these miracles, alleged as the
ground of our believing of the word, had not been written,
but like the sibyl's leaves had been driven up and down, by
the worst and fiercest wind that blows in this world, — the
breath of man ; those who should keep them by tradition,
that is, men, are by nature so vain, foolish, malicious; such
liars, adders, detracters ; have spirits and minds so unsuited
to spiritual things, so liable to alteration in themselves, and
to contradiction one to another, are so given to impostures,
and are so apt to be imposed upon ; have been so shuffled

OF MIRACLES. 431

and driven up and down the world in every generation; have
for the most part so utterly lost the remembrance of what
themselves are, whence they come, or whither they are to
go ; that I can give very little credit to what I have nothing
but their authority to rely upon for, without any evidence
from the nature of the thing itself.

Abstracting then from the testimony given in the Scrip-
tures to the miracles wrought by the prime revealers of the
mind and will of God in the word ; and no tolerable assur-
ance, as to the business in hand, where a foundation for faith
is inquired after, can be given that ever any such miracles
were wrought. If numbers of men may be allowed to speak,
we may have a traditional testimony given to the blasphe-
mous figments of the Alcoran, under the name of true mira-
cles. But the constant tradition of more than a thousand
years, carried on by innumerable multitudes of men, great,
wise, and sober, from one generation to another, doth but
set open the gates of hell for the Mahometans ; yet setting-
aside the authority of God in his word, and what is resolved
thereinto, I know not why they may not vie traditions with
the rest of the world. The world indeed is full of traditions
flowing from the word; that is, a knowledge of the doc-
trines of the word in the minds of men ; but a tradition of
the word, not resolved into the word, a tradition referred to
a fountain of sense in seeing and hearing, preserved as an
oral law, in a distinct channel and stream by itself, when it
is evidenced, either by instance in some particular preserved
therein, or in a probability of securing it through the gene-
rations passed, by a comparison of some such effect in things
of the like kind, I shall be ready to receive it.

Give me then, as I said before, but the least obscure re-
port of any one of those many miracles that were wrought
by our Saviour and the apostles, which are not recorded in
the Scriptures, and I shall put more valuation on the pre-
tended traditions, than I can as yet persuade myself unto.
Besides, many writers of the Scripture wrought no miracles,
and by this rule their writings are left to shift for themselves.
Miracles indeed were necessary to take off all prejudices
from the persons, that brought any new doctrine from God ;
but the doctrine still evidenced itself. The apostles con-
verted many, where they wrought no miracles; Acts xvi. 17,

432 OF TRADITION.

18. and where they did so work, yet they for their doctrine,
and not the doctrine on their account was received. And the
Scripture now hath no less evidence and demonstration in it-
self of its divinity, than it had when by them it was preached.

But because this tradition is pretended with great con-
fidence as a sure bottom and foundation for receiving of the
Scriptures, I shall a little farther inquire into it. That
which in this case is intended, by this n^iIDD or tradition, is
a report of men, which those who are present have received
from them that are gone before them.'' Now this may be
either of all the men of the world, or only of some of them ;
if of all, either their suffrages must be taken in some con-
vention, or gathered up from the individuals as we are able,
and have opportunity. If the first way of receiving them
were possible, which is the utmost improvement that ima-
gination can give the authority inquired after, yet every in-
dividual of men being a liar, the whole convention must be
of the same complexion, and so not be able to yield a sufli-
cient basis to build a faith upon, cui non potest siibessej'ahum,
that is infallible, and cannot possibly be deceived : much
less is there any foundation for it, in such a report as is the
emergency of the assertion of individuals.

But now if this tradition be alleged as preserved only by
some in the world, not the half of rational creatures, I de-
sire to know, what reason I have to believe those who have
that tradition, or plead that they have it, before and against
them who profess they have no such report delivered to them
from their forefathers; is the reason hereof because I live
among these who have this tradition, and they are my neigh-
bours whom I know ? by the same rule those who live among
the other parts of men, are bound to receive what they de-
liver them upon tradition ; and so men may be obliged to
believe the Alcoran to be the w^ord of God.

It is more probable, it will be answered, that their testi-
mony is to be received because they are the church of God ;
but it doth not yet appear, that I can any other way have
any knowledge of them so to be, or of any authority that any
number of men, more or less, can have in this case, under
ihat name or notion, unless by the Scripture itself ; and if

•» Est rei de manu in manuro, aut doctrinae ex animo in animum raediante docen-
iis yoce, qua seu luanu doctrina alteri traditur. Buxtor. Comment. Mas.

OF TRADITION. 433

SO, it will quickly appear what place is to be allotted to their
testimony, who cannot be admitted as witnesses, unless the
Scripture itself be owned and received; because they have
neither plea nor claim to be so admitted, but only from the
Scripture: if they shall aver, that they take this honour to
themselves, and that without relation to the Scripture they
claim a right of authoritative witness-bearing in this case, I
say again, upon the general grounds of natural reason, and
equity, I have no more inducements to give credit to their
assertions, than to an alike number of men holding out a
tradition utterly to the contrary of what they assert.

But yet suppose, that this also were granted, and that
men might be allowed to speak in their own name and au-
thority, giving testimony to themselves, which, upon the hy-
pothesis under consideration, God himself is not allowed to
do ; I shall desire to know whether, when the church declares
the Scriptures to be the word of God unto us, it doth ap-
prehend any thing in the Scripture as the ground of that
judgment and declaration or no? If it says no ; but that it
is proposed upon its sole authority; then surely, if we think
good to acquiesce in this decision of this doubt and inquiry.
It is full timp for us, to lay aside all our studies and inquiries'
after the mind of God, and seek only what that man [says], or
those men say, who are intrusted with this authority, as they
say, and as they would have us believe them, though we know
not at all how or by what means they came by it; seeing they
dare not pretend any thing from the Scripture, least thereby
they direct us to that in the first place.

If it be said, that they do upon other accounts judge and
believe the Scripture to be true, and to be the word of God ; I
suppose it will not be thought unreasonable if we inquire af-
ter those grounds and accounts, seeing they are of so great
concernment unto us ; all truths in relations consisting in
their consonancy and agreement to the nature of the thinos
they deliver, I desire to know how they came to judge of the
consonancy, between the nature of the things delivered in
the Scripture, and the delivery of them therein? The things
whereof we speak being heavenly, spiritual, mysterious, ?nd
supernatural, there cannot be any knowledge obtained of
them but by the word itself. How then can they make any
judgment of the truth of that Scripture in the relation of

VOL. IV. 2 F

434 OF TRADITIOlvr.

these things, which are no where to be known (I speak of
many of them), in the least, but by that Scripture itself.

If they shall say, that they found their judgment and de-
claration upon some discovery, that the Scripture makes of
itself unto them ; they affirm the same that we plead for :
only they would very desirously appropriate to themselves
the privilege of being able to discern that discovery so made
in the Scripture. To make good this claim, they must either
plead somewhat from themselves, or from the Scriptures : if
from themselves, it can be nothing, but that they see, like
the men of China, and all others are blind, or have but one
eye at the best, being wiser than any others, and more able
to discern than they. Now though I shall easily grant them
to be very subtle and cunning, yet that they are so much
wiser than all the world besides, that they are meet to impose
upon their belief things that they neither do, nor can, discern,
or know, I would not be thought to admit, until I can be-
lieve myself and all others, not of their society or combina-
tion, to be beasts of the field, and they as the serpent
amongst us.

If it be from the Scripture that they seek to make good
this claim ; then as we cause them there to make a stand,
which is all we aim at, so their plea must be from the pro-
mise of soQie special assistance granted to them for that pur-
pose ; if their assistance be that of the Spirit, it is either of
the Spirit that is promised to believers, to work in them as
before described and related, or it is some private testimony
that they pretend is afforded to them : if the former be affirm-
ed, we are in a condition, wherein the necessity of devolving
all on the Scripture itself, to decide and judge who are be-
lievers, lies in every one's view ; if the latter, who shall give
me assurance, that when they pretend that witness and testi-
mony, they do not lie and deceive ; we must here certainly
go either to the Scripture, or to some cunning man to be re-
solved;Isa. viii. 19, 20.

I confess the argument which hath not long since been
singled out, and dexterously managed, by an able and learned
pen,'' namely, of proving the truth of the doctrine of the
Scripture from the truth of the story, and the truth of the
story from the certainty there is that the writers of the books

« D. Ward, Ebsay, 6cc.

OF TRADITION. 435

of the Bible, were those persons whose names and inscrip-
tions they bear, so pursuing the evidence, that what they
wrote was true and known to them so to be, from all requi-
sita that may possibly be sought after for the strengthening
of such evidence, is of great force and efficacy. It is, I say,
of great force and efficacy as to the end for which it is insisted
on; that is, to satisfy men's rational inquiries; but as to a
ground of faith, it hath the same insufficiency with all other
arguments of the like kind; though I should grant that the
apostles and penmen of the Scripture were persons of the
greatest industry, honesty, integrity, faithfulness, holiness,
that ever lived in the world, as they were ; and that they wrote
nothing, but what themselves had as good assurance of, as
what men by their senses of seeing and hearing are able to at-
tain ; yet such a knowledge and assurance is not a sufficient
foundation for the faith of the church of God ; if they received
not every word by inspiration, and that evidencing itself unto
us, otherwise than by the authority of their integrity, it can
be no foundation for us to build our faith upon.

Before the committing of the Scriptures to writing, God
had given the world an experiment, what keepers men were
of this revelation by tradition ; within some hundreds of
years after the flood, all knowledge of him, through the craft
of Satan, and the vanity of the minds of men, which is un-
speakable, was so lost, that nothing, but as it were the cre-
ation of a new world, or the erection of a new church-state
by new revelations, could relieve it. After that great trial,
what can be farther pretended, on the behalf of tradition I
know not.

The sum of all is ; the merciful good providence of God
having by divers and various means, using therein, amongst
other things, the ministry of men and churches, preserved
the writings of the Old and New Testament in the world ;
and by the same gracious disposal afforded them unto us,
they'are received and submitted unto by us, upon the grounds
and evidences of their divine original before^insisted on.

Upon the whole matter, then, I would know, whether if
the Scriptures should be brought to any man, when, or where,
he could not possibly have it attested to be the word of God,
by any public or private authority of man or church, tra-
dition or otherwise, he were bound to believe it or no ? whe-

2 F 2

436 THE WORD or GOD

ther he should obey God in believing, or sin in the reject-
ino- of it ? Suppose he do but take it into consideration, do
but give it the reading or hearing, seeing in every place it
avers itself to be the word of God, he must of necessity either
give credit unto it, or disbelieve it; to hang in suspense,
vsrhich ariseth from the imperfect actings of the faculties of
the soul, is in itself a v^^eakness, and in this case being reck-
oned on the worst side, is interpretatively a rejection. If
you say it were the duty of such a one to believe it, you
acknowledge in the Scripture itself^ a sufficient evidence of
its own original authority ; without which it can be no man's
duty to believe it. If you say, it would not be his sin to re-
ject and refuse it, to disbelieve all that it speaks in the name
of God ; then this is that you say, God may truly and really
speak unto a man (as he doth by the Scripture), and yet that
man not be bound to believe him. We deal not thus with
one another.

To wind up then the plea insisted on, in the foregoing
chapter, concerning the self-evidencing light and power of
the Scripture, from which we have diverted, and to make
way for some other considerations, that tend to the confir-
mation of their divine original, I shall close this discourse
with the two general considerations following.

1. Then, laying aside these failing pleas, there seems to
be a moral impossibility that the word of God, should not
manifest its own original, and its authority from thence.
' Quselibet herba deum.' There is no work of God, as was
shewed, but reveals its author. A curious artificer imparts
that of form, shape, proportion, and comeliness, to the fruit
of his invention, and work of his hands, that every one that
looks upoii it, must conclude, that it comes from skill and
ability. A man in the delivery of his mind, in the writing of
a book, will give it such an impression of reason, that though
you cannot conclude that this or that man wrote it, yet you
must, that it was the product of a man, or rational creature:
yea some individual men of excellency in some skill, are in-
stantly known, by them that are able to judge in that art or
skill, by the effects of their skill. This is the piece, this is
the hand, the work of such a one. How easy is it for those
who are conversant about ancient authors, to discover an au-
thor by the spirit and style of his writings. Now certainly

MANIFESTS ITSELF. 437

this is strange beyond all belief, that almost every agent
should give an impress to its work, whereby it may be ap-
propriated unto him, and only the word, wherein it was the
design of the great and holy God, to give us a portraiture
as it were of his wisdom, holiness, and goodness, so far as
we are capable of an acquaintance with him in this life, is
not able to declare and evince its original. That God who is
prima Veritas, the first and sovereign truth, infinitely sepai*ated
and distinguished from all creatures, on all accounts what-
ever, should write a book, or at least immediately indite it,
commanding us to receive it as his, under the penalty of his
eternal displeasure, and yet that book not make a sufficient
discovery of itself to be his, to be from him, is past all be-
lief. Let men that live on things received by tradition from
their fathers, who perhaps never had sense of any real trans-
action between God and their souls, who scarce ever perused
the word seriously in their lives, nor brought their con-
sciences to it, please themselves in their own imaginations ;
the sure anchor of a soid, that would draw nigh to God, in
and by his word, lies in the things laid down.

I suppose it will not be denied, but that it was the mind
and will of God, that those to whom his word should come,
should own it and receive it as his ; if not, it were no sin in
them to reject it, unto whom it doth so come ; if it were,
then either he hath given those characters unto it, and left
upon it that impression of his majesty, whereby it might be
known to be his, or he hath not done so ; and that either
because he would not, or because he could not ; to say the
latter, is to make him more infirm than a man, or other
woi'ms of the earth, than any naturally effectual cause. He
that saith the former, must know, that it is incumbent on
him to yield a satisfactory account, why God would not do so,
or else he will be thought blasphemously to impute a want of
that goodness and love of mankind unto him, which he hath
in infinite grace manifested to be in himself. That no man
is able to assign any such reason, I shall firmly believe, until I
find -^ome attempting so to do ; which as yet none have ar-
rived at that height of impudence and wickedness as to own.

2. How horrible is it to the thoughts of any saint of God,
that the Scripture should not have its authority from itself.
Tertullian objects this to the Gentiles; Apol. cap. 5. 'Facit

438 ARGUMENTS FOR THE DIVINE

et hoc ad causam nostram, quod apud vos de humano arbi-
tratu divinitas pensitatur; nisi homini Deus placiierit, Deus
non erit; homo jam Deo propitius esse debebit.' Would it
be otherwise in this case, if the Scripture must stand to the
mercy of man for the reputation of its divinity ? nay of its
verity ; for whence it hath its authority, thence it hath its
verity also, as was observed before ; and many more words
of this nature miffht be added.

CHAP. VI.

Consequential considerations for the covfirmation of the divine
authority of the Scripture.

I SAID, in the former chapter, that I would not employ my-
self willingly, to enervate or weaken any of the reasons or
arguments that are usually insisted on, to prove the divine
authority of the Scripture. Though, I confess, 1 like not to
multiply arguments, that conclude to a probability only, and
are suited to beget a firm opinion at best, where the princi-
ple intended to be evinced is de fide, and must be believed
with faith divine and supernatural. Yet because some may
happily be kept to some kind of adherence to the Scriptures ;
by mean grounds, that will not in their own strength abide,
until they get footing in those that are more firm ; I shall
not make it my business to drive them from their present
station ; having persuaded them by that which is better.

Yea, because on supposition of the evidence formerly
tended, there may be great use at several seasons, of some
consequential considerations, and arguments to the purpose
in hand, I shall insist on two of that kind, which to me, who
have the advantage of receivinor the word on the foremen-
tioned account, seem not only to persuade, and in a great
measure to convince to undeniable probability, but also to
prevail irresistibly, on the understanding of unprejudiced
men, to close with the divine truth of it.

The first of these is taken from the nature of the doc-
trine itself, contained in the Scripture, the second from the
management of the whole design therein ; the first is innate,
the other of a more external and rational consideration.

For the first of them, there are two things considerable

aothority of the scripture. 439

in the doctrine of the Scripture, that are powerful, and, if I
may so say, uncontrollably prevalent as to this purpose.

First, Its universal suitableness, upon its first clear disco-
very and revelation, to all the entanglements and perplex-
ities of the souls of men, in reference to their relation to,
and dependance upon, God. If all mankind have certain
entanglements upon their hearts and spirits, in reference
unto God, which none of them that are not utterly brutish,
do not wrestle withal, and which all of them are not able in
the least to assoil themselves in and about, certainly that
doctrine, which is suited universally to satisfy all their per-
plexities, to calm and quiet their spirits in all their tumul-
tuatings, and doth break in upon them with a glorious effi-
cacy, to that purpose in its discovery and revelation, must
needs be from that God, with whom we have to do, and none
else. From whom else I pray should it be. He that can
give out the word, ille mihi semper erit Dens.

Now there are three general heads of things, that all and
every one of mankind, not naturally brutish, are perplexed
withal, in reference to their dependance on God and relation
to him.

1. How they may worship him as they ought.

2. How they may be reconciled, and at peace with him,
or have an atonement for that guilt which naturally they are
sensible of.

3. What is the nature of true blessedness, and how they
may attain it, or how they may come to the enjoyment of
God.

That all mankind is perplexed and entangled with and
about these considerations, that all men ever were so, with-
out exception more or less, and continue so to be to this
day ; that of themselves, they miserably grope up and down
in the dark, and are never able to come to any satisfaction
neither as to what is present, nor as to what is to come I
could manifest from the state, office, and condition of con-
science, the indelible irpoXrixpeiQ, and presumptions about
them, that are in the hearts of all by nature. The whole
history of all religion which hath been in the world, with
the design of all ancient and present philosophy, with innu-
merable other uncontrollable convictions (which also, God

440 ARGUMENTS FOR THE DIVIXE

assisting, I shall in another treatise" declare) do manifest this
truth.

That surely then which shall administer to all and every
one of them, equally and universally, satisfaction as to all
these things, to quiet and calm their spirits, to cut off all ne-
cessity of any farther inquiries, give them that wherein they
must acquiesce, and wherewith they will be satiated, unless
they will cast off that relation and dependance on God,
which they seek to confirm and settle : surely, I say, this
must be from the all-seeing, all-satisfying truth, and being,
and from none else. Ts^ow this is done by the doctrine of
the Scripture, with such a glorious uncontrollable convic-
tion, that every one to whom it is revealed, the eyes of whose
understanding are not blinded by the god of this world,
must needs cry out ''EuprjKa, I have found that which in
vain I sought elsewhere, waxing foolish in my imaginations.

It would be too long to insist on the severals ; take
one instance in the business of atonement, reconciliation,
and acceptance with God. What strange horrible fruits
and effects have men's contrivances on this account pro-
duced? What have they not invented? What have they not
done ? What have they not suffered ? and yet continued in
dread and bondage all their days. Now with what a glo-
rious soul-appeasing light doth the doctrine of satisfaction
and atonement, by the blood of Christ the Son of God,
come in upon such men. This first astonisheth, then con-
quereth, then ravisheth, and satiateth the soul. This is that
they looked for, this they were sick for, and knew it not.
This is the design of the apostle's discourse in the three first
chapters of the Epistle to the Romans. Let any man read
that discourse from chap. i. 18. and onward, and he will
see with what glory and beauty, with what full and ample
satisfaction this doctrine breaks out; chap. iii. 22 — 26.

It is no otherwise as to the particulars of present worship,
or future blessedness ; this meets with men in all their wan-
derings, stops them in their disquisitions, convinces them of
the darkness, folly, uncertainty, falseness of all their reason-
ings about these things; and that with such an evidence and
light, as at once subdues them, captivates their understand-

* De Natiira Tlicologia'.

AUTHORITY OF THE SCRirTURE. 441

ing, and quiets their souls : so was that old Roman world
conquered by it; so shall the Mahometan be, in God's good
and appointed time.

Of what hath been spoken, this is the sum. All man-
kind that acknowledge their dependance upon God, and re-
lation to him, are naturally (and cannot be otherwise) griev-
ously involved and perplexed in their hearts, thoughts, and
reasonings about the worship of God, acceptation with him,
having sinned, and the future enjoyment of him ; some with
more clear and distinct apprehensions of these things ; some
under more dark and general notions of them are thus ex-
ercised ; to extricate themselves, and to come to some issue
in, and about, these inquiries, hath been the great design of
their lives, the aim they had in all things they did, as they
thought, well and laudably in this world. Notwithstanding
all which, they were never able to deliver themselves, no not
one of them, or attain satisfaction to their souls, but waxed
vain in their imaginations, and their foolish hearts were
more and more darkened ; in this estate of things, the doc-
trine of the Scripture coming in with full, unquestionable
satisfaction to all these, suited to the inquirings of every in-
dividual soul, with a largeness of wisdom and depth of good-
ness not to be fathomed, it must needs be from that God
with whom we have to do. And those who are not persuaded
hereby, that will not cast anchor in this harbour, let them
put to sea once more, if they dare ; turn themselves loose
to other considerations, and try if all the forementioned per
plexities do not inevitably return.

Another consideration of the doctrine of the Scripture to
this purpose regards some particulars of it. There are some
doctrines of the Scripture, some revelations in it, so sub-
limely glorious, of so profound and mysterious an excellency,
that at the first proposal of them, nature startles, shrinks,
and is taken with horror, meeting with that which is above
it, too great and too excellent for it, which it could desir-
ously avoid and decline ; but yet, gathering itself up to them,
it yields, and finds that unless they are accepted and sub-
mitted unto, though unsearchable, that not only all that
hath been received must be rejected, but also the whole de-
pendance of the creature on God be dissolved, or rendered
only dreadful, terrible, and destructive to nature itself.

442 ARGUMENTS FOR THE DIVINE

Such are the doctrines of the Trinity, of the incarnation of
the Son of God, of the resurrection of the dead, of the
new birth, and the like. At the first revelation of these
things, nature is amazed, cries. How can these things be ?
Or gathers up itself to opposition ; this is babbling like the
Athenians ; folly, as all the wise Greeks. But when the
eyes of reason are a little confirmed, though it can never
clearly behold the glory of this sun, yet it confesseth a
glory to be in it, above all that it is able to apprehend. I
could manifest in particular that the doctrines before men-
tioned, and several others are of this importance ; namely,
though great, above and beyond the reach of reason, yet
upon search found to be such, as without submission to them,
the whole comfortable relation between God and man must
needs be dissolved.

Let us take a view in our way of one of the instances.
What is there in the whole book of God, that nature at first
sif'ht doth more recoil at, than the doctrine of the Trinity?
How many do yet stumble and fall at it? I confess the doc-
trine itself is but sparingly, yet it is clearly and distinctly deli-
vered unto us in the Scripture. The sum of it is, that God is
one ; his nature or his being one ; that all the properties or
infinite essential excellencies of God, as God, do belong to
that one nature and being. This God is infinitely good, holy,
just, powerful; he is eternal, omnipotent, omnipresent; and
these things belong to none but him, that is, that one God.
That this God is the Father, Son, and Holy Ghost; which
are not diverse names of the same person, nor distinct attri-
butes or properties of the same nature or being, but one, an-
other, and a third, all equally that one God, yet really dis-
tinouished between themselves by such incommunicable
properties as constitute the one to be that one, and the other
to be that other, and the third to be that third. Thus the
Trinity is not the union, nor unity of three, but it is a Trinity
in unity, or the ternary number of persons in the same es-
sence; nor doth the Trinity, in its formal conception, denote
the essence, as if the essence were comprehended in the Tri-
nity, which is in each person ; but it denotes only the dis-
tinction of the persons comprised in that number.

This, I say, is the sum of this doctrine, as it is delivered
unto us in the Scripture. Here reason is entangled ; yet

AUTHORITY OF THE SCRIPTURE. 443

after a while finds evidently, that unless this be embraced, all
other things wherein it hath to do with God, will not be of
value to the soul ; this will quickly be made to appear. Of
all that communion which is here between God and man,
founded on the revelation of his mind and will unto him,
which makes way for his enjoyment in gl^ry, there are
these two parts : 1. God's gracious communication of his
love, goodness, &.c. with the fruits of them unto man : 2. The
obedience of man unto God in a way of gratitude for that
love, according to the mind and will of God revealed to him.
These two comprise the whole of the intercourse between
God and man. Now, when the mind of man is exercised
about these things, he finds at last that they are so wrapped
up in the doctrine of the Trinity, that without the belief, re-
ceiving, and acceptance of it, it is utterly impossible that
any interest in them should be obtained or preserved.

For the first, or the communication of God unto us in a way
of love and goodness, it is wholly founded upon, and inwrapped
in this truth, both as to the eternal spring and actual execu-
tion of it. A few instances will evince this assertion. The
eternal fountain of all grace, flowing from love and goodness,
lies in God's election, or predestination. This being an act
of God's will, cannot be apprehended, but as an eternal act
of his wisdom or word also. All the eternal thoughts of its
pursuit, lie in the covenant that was between the Father and
the Son, as to the Son's undertaking to execute that pur-
pose of his. This I have at large elsewhere declared.

Take away then the doctrine of the Trinity, and both
these are gone ; there can be no purpose of grace by the Fa-
ther in the Son, no covenant for the putting of that purpose
in execution; and so the foundation of all fruits of love and
goodness is lost to the soul.

As to the execution of this purpose, with the actual dis-
pensation of the fruits of grace and goodness unto us, it lies
wholly in the unspeakable condescension of the Son unto
incarnation with what ensued thereon. The incarnation of
the eternal Word, by the power of the Holy Ghost, is the
bottom of our participation of grace. Without it, it was ab-
solutely impossible that man should be made partaker of the
favour of God. Now this inwraps the whole doctrine of the
Trinity in its bosom ; nor can once be apprehended, without

444 ARGUMENTS FOR THE DIVINE

its acknowledgment. Deny the Trinity, and all this means of
the communication of grace, with the whole of the satisfac-
tion and righteousness of Christ, falls to the ground. Every
tittle of it speaks this truth : and they who deny the one, re-
ject the other.

Our actual participation of the fruits of this grace, is by
the Holy Ghost. We cannot ourselves seize on them, nor
bring them home to our own souls. The impossibility hereof
I cannot now stay to manifest. Now whence is this Holy
Ghost? is he not sent from the Father, by the Son? Can
we entertain any thought of his effectual working in us, and
upon us, but it includes this whole doctrine ? They, there-
fore, who deny the Trinity, deny the efficacy of its opera-
tion also.

So it is, as to our obedience unto God, whereby the com-
munion between God and man is completed. Although the
formal object of divine worship be the nature of God; and
the persons are not worshipped as persons distinct, but as
they are each of them God ; yet as God they are every one
of them distinctly to be worshipped. So is it, as to our faith,
our love, our thanksgiving, all our obedience, as I have abun-
dantly demonstrated in my treatise of distinct communion
with the Father in love, the Son in grace, and the Holy
Ghost in the privileges of the gospel. Thus without the
acknowledgment of this truth, none of that obedience which
God requireth at our hands, can in a due manner be per-
formed.

Hence the Scripture speaks not of any thing between God
and us, but what is founded on this account. The Father
worketh, the Son worketh, and the Holy Ghost worketh.
The Father worketh not, but by the Son and his Spirit ; the
Son and Spirit work not, but from the Father. The Father
glorifieth the Son ; the Son glorifieth the Father ; and the
Holy Ghost glorifieth them both. Before the foundation of
the world, the Son was with the Father, and rejoiced in his
peculiar w ork for the redemption of mankind. At the crea-
tion, the Father made all things, but by the Son, and the
pov/er of the Spirit. In redemption, the Father sends the
Son ; the Son by his own condescension undertakes the work,
and is incarnate by the Holy Ghost. The Father as was
said, communicates his love, and all the fruits of it unto us

AUTHORITY OF THE SCRIPTIKE. 445

by the Son; as the Holy Ghost doth the merits and fruits
of the mediation of the Son. The Father is not known nor
worshipped, but by and in the Son ; nor Father or Son, but
by the Holy Ghost, &,c.

Upon this discovery the soul that was before startled at
the doctrine in the notion of it, is fully convinced that all the
satisfaction it hath sought after in its seeking unto God, is
utterly lost, if this be not admitted. There is neither any
foundation left of the communication of love to him, nor
means of returning obedience unto God. Besides, all the
things that he hath been inquiring after, appear on this ac-
count in their glory, beauty, and reality unto him : so that,
that which most stao-o-ered him at first in the receiving of the
truth, because of its deep mysterious glory, doth now most
confirm him in the embracing of it, because of its necessity,
power, and heavenly excellency.

And this is one argument of the many belonging to the
things of the Scripture, that upon the grounds before men-
tioned, hath in it, as to my sense and apprehension, an evi-
dence of conviction not to be withstood.

Another consideration of the like efficacy, may be taken
from a brief view of the whole Scripture with the design of
it. The consent of parts, or harmony of the Scripture in it-
self, and every part of it with each other, and with the whole,
is commonly pleaded as an evidence of its divine original.
Thus much certainly it doth evince beyond all possible con-
tradiction, that the whole proceedeth from one and the same
principle; hath the same author; and He wise, discerning,
able to comprehend the whole compass of what he intended
to deliver and reveal. Otherwise, or by any other, that one-
ness of Spirit, design, and aim, in unspeakable variety and
diversity of means of its delivery, that absolute correspon-
dency of it to itself, and distance from any thing else, could
not have been attained. Now it is certain, that this principle
must be summum in its kind ; either bonum or malum. If the
Scripture be what it reveals and declares itself to be, it is
then unquestionably the 'word of the living God,' truth it-
self; for that it professeth of itself, from the beginning to
the ending ; to which profession all that it reveals, answers
absolutely and unquestionably in a tendency to his glory
alone. If it be not so, it must be acknowledged that the

446 ARGUMENTS FOR THE DIVINE, &C.

author of it had a blasphemous design to hold forth himself
to be God, who is not so ; a malicious design to deceive the
sons of men, and to make them believe that they worship
and honour God, and obey him when they do not; and so
to draw them into everlasting destruction; and that to com-
pass these ends of blasphemy, atheism, and malice, he hath
laid out, in a long course of time, all the industry and wis-
dom that a creature could be made partaker of: now he that
should do thus, must be the devil, and none else ; no other
creature can possibly arrive at that height of obstinacy in
evil. Now certainly whilst God is pleased to continue unto
us any thing, whereby we are distinguished from the beasts
that perish ; whilst there is a sense of a distance between
good and evil abiding amongst men, it cannot fall upon the
understanding of any man, that that doctrine which is so
holy and pure, so absolutely leading to the utmost improve-
ment of whatever is good, just, commendable, and praise-
worthy, so suitable to all the light of God, of good and evil
that remains in us ; could proceed from any one everlastingly
hardened in evil, and that in the pursuit of the most wicked
design, that that wicked one could possibly be engaged in ;
namely to enthrone himself, and maliciously to cheat, cozen,
and ruin the souls of men ; so that upon necessity the Scrip-
ture can own no author but him, whose it is, even the
living God.

As these considerations are far from being the bottom
and foundation of our faith, in our assenting to the authority
of God in the word ; so on the supposition of what is so,
they have a usefulness, as to support in trials and tempta-
tions, and the like seasons of difficulty : but of these things
so far.

OF THE

INTEGRITY AND PURITY

THE HEBREW AND GREEK TEXT

THE SCRIPTURE:

WITH CONSIDERATIONS ON

THE PROLEGOMENA AND APPENDIX

TO THE LATE

BIB LI A POLYGLOTTA.

OF THE

INTEGRITY AND PURITY

THE HEBREW AND GREEK TEXT

THE SCRIPTURE

CHAP. I.

The occasion of this discourse. The danger of supposijig corruptions in the
originals of the Scripture. The great usefulness of the Biblia Poh/glotta.
The (/rounds of the ensuing animadversions. The assertions proposed to
he vindicated laid down. Their weight and importance. Sundrif princi-
ples in the Prolegomena prejudicial to the truth contended for , laid down.
Those principles formerly asserted by others. Reasons of the opposition
made to them.

When this whole little precedent treatise was finished, and
ready to be given out unto the stationer, there came to my
hands the prolegomena and appendix to the Biblia Poly-
glotta lately published. Upon the first sight of that volume,
I was somewhat startled with that bulky collection of va-
rious readings, which the appendix tenders to the view of
every one that doth but cast an eye upon it. Within a
while after I found that others also, men of learning and
judgment, had apprehensions of that work, not unlike those
which my own thoughts had suggested unto me. Afterward,
considering what I had written, about the providence of God
in the preservation of the original copies of the Scripture in
the foregoing discourse, fearing lest from that great appear-
ance of variations in the original copies, and those of all the
translations published with so great care and diligence, there
might some unconquerable objections against the truth of
what I had asserted, be educed ; I judged it necessary to
stop the progress of those thoughts, until I could get time to
look through the appendix, and the various lections in that
VOL. jv. 2 G

450 INTEGRITY AND PURITY OF THE

great volume exhibited unto us, with the grounds and rea-
sons of them in the prolegomena. Having now discharged
that task, and (as things were stated) duty, I shall crave
leave to deliver my thoughts to some things contained in
them, which possibly men of perverse minds may wrest to
the prejudice of my former assertions, to the prejudice of the
certainty of divine truth, as continued unto us through the
providence of God in the originals of the Scripture.

What use hath been made, and is as yet made, in the
world, of this supposition, that corruptions have befallen
the originals of the Scripture, which those various lections
at first view seem to intimate ; 1 need not declare. It is, in
brief, the foundation of Mahometism (Alcor. Azoar. 5.), the
chiefest and principal prop of Popery, the only pretence of
fanatical antiscripturists, and the root of much hidden athe-
ism in the world.'' At present there is sent unto me by a
very learned person, upon our discourse on this subject, a
treatise in English, with the Latin title of ' Fides Divina,'
wherein its nameless author, on this very foundation, labours
to evert and utterly render useless the whole Scripture.
How far such as he may be strengthened in their infidelity
by the consideration of these things, time will manifest.

Had there not been then a necessity incumbent on me,
either utterly to desist from pursuing any thoughts of publish-
ing the foregoing treatise, or else of giving an account of
some things contained in the prolegomena and appendix,
I should for many reasons have abstained from this employ-
ment. But the truth is, not only what I had written in the
first chapter about the providence of God in the preserva-
tion of the Scripture, but also the main of the arguments
afterward insisted on by me, concerning the self-evidencing
power and light of the Scripture, receiving in my apprehen-
sion a great weakening by the things I shall now speak unto,
if owned and received as they are proposed unto us, I could
not excuse myself from running the hazard of giving my
thoughts upon them.

The wise man tells us, that he considered 'all travail, and
every rip-ht work, and that for this a man is envied of his neigh-
bour,' which, saith he, is 'vanity and vexation of spirit;'

a Whitak. Cham. Rivet, de S. S. Molin. nov. Pap. Mestrezat. Cont. Jesuit. Re-
gourd. Vid. Card. Perron, respon. ad Reg. mag. Bulien. 1. 5. c. 6.

HEBREW AND GREEK TEXT. 451

Eccles. iv. 4. It cannot be denied, but that this often falls
out through the corruption of the hearts of men, that when
works, right works, are v/itli n-^ost sore travail brought forth
in the world, their authors are repaid with envy for their
labour, which mixes all the issues of the best endeavours of
men, with vanity and vexation of spirit. Jerome of old and
Erasmus of late, are the usual instances in this kind. That
I have any of that guilt in a peculiar manner upon me, in
reference to this work of publishing the Biblia Polyglotta,
which I much esteem, or the authors and contrivers of it,
whom I know not,*" I can, with due consideration, and do,
utterly deny. The searcher of all hearts, knows I lie not.
And what should possibly infect me with that leaven ? I
neither profess any deep skill in the learning used in that
work, nor am ever like to be engaged in any thing that should
be set up in competition with it; nor did ever know that
there was such a person in the world, as the chief author of
this edition of the Bibles, but by it. I shall then never
fail on all just occasions, to commend the usefulness of this
work, and the learning, diligence, and pains of the worthy
persons that have brought it forth ; nor would be wanting
to their full praise in this place, but that an entrance into
this discourse with their due commendations, might be lia-
ble to misrepresentations. But whereas we have not only
the Bible published, but also private opinions of men, and
collections of various readings (really or pretendedly so we
shall see afterward), tending some of them, as 1 apprehend,
to the disadvantage of the great and important truth that I
have been pleading for, tendered unto us ; I hope it will not
be grievous to any, nor matter of offence, if using the same
liberty, that they, or any of them, whose hands have been
most eminent in this work, have done, I do with (I hope)
Christian candour and moderation of spirit, briefly discover
my thoughts upon some things proposed by them.

The renownedly learned. prefacer to the Arabic transla-
tion in this edition of it, tells us, that the work of translating
the Pentateuch into that language, was performed by a Jew,
who took care to give countenance to his own private opi-

•> Since my writing of this some of the chief overseers of the work, persons of
singular worth, are ktiown to me.

2 G 2

462 INTEGRITY AND PURITY OF THE

nions, and so render them authentic by bringing them into
the text of his translation.

It is not of any such attempt, that I have any cause to
complain, or shall so do in reference to these prolegomena
and appendix ; only I could have wished (with submission to
better judgments be it spoken), that in the publishing of the
Bible, the sacred text, with the translations, and such
naked historical accounts of their originals and preserva-
tion, as were necessary to have laid them fair and open to
the judgment of the reader, had not been clogged with dis-
putes and pleas for particular private opinions, imposed
thereby with too much advantage on the minds of men, by
their constant neighbourhood unto canonical truth.

But my present considerations being not to be extended
beyond the concernment of the truth which in the foregoing
discourse I have pleaded for, I shall first propose a brief
abstract thereof, as to that part of it, which seems to be es-
pecially concerned, and then lay down what to me appears
in its prejudice in the volumes now under debate ; not
doubting but a fuller account of the whole, will by some
or other be speedily tendered unto the learned and impartial
readers of them. The sum of what I am pleading for, as to
the particular head to be vindicated, is, that as the Scrip-
tures of the Old and New Testament, were immediately,
and entirely given out by God himself, his mind being in
them represented unto us, without the least interveniency
of such mediums and ways as were capable of giving
change or alteration to the least iota or syllable ; so by his
good and merciful providential dispensation, in his love to
his word and church, his whole word as first given out by
him, is preserved unto us entire in the original languages ;
where, shining in its own beauty and lustre (as also in all
translations, so far as they faithfully represent the originals)^
it manifests and evidences unto the consciences of men,
without other foreign help or assistance, its divine original
and authority.

Now the several assertions or propositions contained in
this position, are to me such important truths, that I shall
not be blamed in the least by my own spirit, nor I hope by
any others, in contending for them, judging them funda-

HEBREW AND GREEK TEXT. 453

mental parts of the faith once delivered to the saints ; and
though some of them may seem to be less weighty than
others, yet they are so concatenated in themselves, that by
the removal or destruction of any one of them, our interest
in the others is utterly taken away. It will assuredly be
granted, that the persuasion of the coming forth of the word
immediately from God, in the way pleaded for, is the foun-
dation of all faith, hope, and obedience. But what I pray
will it advantage us, that God did so once deliver his
word, if we are not assured also, that that word, so deli-
vered, hath been by his special care and providence pre-
served entire and uncorrupt unto us ; or that it doth not
evidence and manifest itself to be his word, being so pre-
served. Blessed, may we say, were the ages past, who re-
ceived the word of God in its unquestionable power and pu-
rity, when it shone brightly in its own glorious native light,
and was free from those defects and corruptions, which
through the default of men, in a long tract of time, it hath
contracted ; but for us, as we know not well where to lay a
sure foundation of believing that this book rather than any
other doth contain what is left unto us of that word of his,
so it is impossible we should ever come to any certainty al-
most of any individual word, or expression, whether it be
from God or no ; far be it from the thoughts of any good
man, that God, whose covenant with his church, is, that his
word and Spirit shall never depart from it, Isa. lix. 21.
Matt. v. 18. 1 Pet. i. 25. 1 Cor. xi. Matt, xxviii. 20. hath
left it in uncertainties, about the things that are the founda-
tion of all that faith and obedience which he requires at
our hands.

As then I have in the foregoing treatise, evinced, as I
hope, the self-evidencing light and power of the Scripture,
so let us now candidly, for the sake and in the pursuit of
truth, deal with a mind freed from prejudices and disquiet-
ing affections, save only the trouble that arises from the ne-
cessity of dissenting from the authors of so useful a work,
address ourselves to the consideration of what seems in
these prolegomena and appendix to impair the truth of the
other assertions, about the entire preservation of the word
as given out from God, in the copies which yet remain with
us. And this 1 shall do, not doubting, but that the per-

454 INTEGRITY AND PURITY OF THE

sons themselves concerned, will fairly accept and weigh
what is conscientiously tendered.

As then I do with all thankfulness acknowledge that
many things are spoken very honourably of the originals
in these prolegomena, and that they are in them absolutely
preferred above any translation whatever,*^ and asserted in
general as the authentic rule of all versions, contrary to the
thoughts of the publisher of the great Parisian Bibles, and
his infamous hyperasphtes Morinus ; so as they stand in
their aspect unto the appendix of various lections, there
are both opinions and principles confirmed by suitable
practices, that are of the nature and importance before men-
toned.

1. After a long dispute to that purpose, it is determined,
that the Hebrew points or vowels, and accents, are a novel
invention of some Judaical rabbins, about five or six hundred
years after the giving out of the gospel.'^ Hence,

(1.) An antiquity is ascribed to some translations, two
or three at the least, above and before the invention of these
points, whose agreement with the original cannot therefore
by just consequence be tried by the present text, as now
pointed and accented.

(2.) The whole credit of our reading and interpretation
of the Scripture, as far as regulated by the present punctuation
depends solely on the faithfulness and skill of those Jews,
whose invention this work is asserted to be.

2. The n»nDl np of which sort are above eight hundred in
the Hebrew Bibles, are various lections, partly gathered by
some Judaical rabbins out of ancient copies, partly their cri-
tical amendments .*"
And, therefore.

After these various lections, as they are esteemed, are pre-
sented unto us, in their own proper order wherein they stand
in the great Bibles (not surely to increase the bulk of divers
readings, or to present a face of new variety to a less at-
tentive observer, but), to evidence, that they are such various
lections as above described, they are given us over a second
time, in the method whereinto they are cast by Capellus,
the great patriarch of these mysteries.*"

<: Prolegoni. 7. sect. 17. '^ Ibid. 3. sect. 8, etseq.

8 Ibid. 8. sect. 23, etc. f Append, p. 5.

HEBREW AND GKEEK TEXT. 455

3. That there are such alterations befallen the original,
as in many places may be rectified by the translations that
have been made of old.^

And, therefore.

Various lections may be observed and gathered out of those
translations, by considering how they read in their copies,
and wherein they differed from those which we now enjoy.*'

4. It is also declared, that where any gross faults or cor-
ruptions are befallen the originals, men may by their faculty
of critical conjecturing amend them, and restore the native
lections that were lost ; though in general without the au-
thority of copies, this be not to be allowed,'

And, therefore,

A collection of various readings out of Grotius, consisting
for the most part in such conjectures, is in the appendix
presented unto us.

5. The voluminous bulk of various lections, as nakedly
exhibited, seems sufficient to beget scruples and doubts in
the minds of men, about the truth of what hath been hitherto
by many pretended, concerning the preservation of the Scrip-
ture through the care and providence of God.

It is known to all men acquainted with things of this
nature, that in all these, there is no new opinion coined or
maintained by the learned prefacer to these Bibles. The
severals mentioned, have been asserted and maintained by
sundry learned men. Had the opinion about them been
kept in the ordinary sphere of men's private conceptions in
their own private writings, running the hazard of men's
judgments on their own strength and reputation, I should
not from my former discourse have esteemed myself con-
cerned in them. Every one of us must give an account of
himself unto God. It will be well for us, if we are found
holding the foundation. If we build hay and stubble upon
it, though our work perish, we shall be saved. Let every
man, in these things, be fully persuaded in his own mind, it
shall be to me no offence. It is their being laid as the foun-
dation of the usefulness of these Biblia Polyglotta, with an
endeavour to render them catholic, not in their own strength,
but in their appendage to the authority, that on good grounds

8 Prolegoiu. 7. sect. 12. >> Ibid. 6. sect. 8—10. ' Ibid. 6. sect. 12.

456 INTEGRITY AND PURITY OF THE

is expected to this work, that calls for a due consideration
of them. All men who will find them stated in these pro-
leoomena, may not perhaps have had leisure, may not per-
haps have the ability, to know what issue the most of these
things have been already driven unto, in the writings of
private men.

As I willingly grant then, that some of these things
may, without any great prejudice to the truth, be candidly
debated amongst learned men ; so taking them altogether,
placed in the advantages they now enjoy, I cannot but look
upon them as an engine suited to the destruction of the
important truth before pleaded for ; and as a fit weapon put
into the hands of men of atheistical minds and principles,
such as this age abounds withal, to oppose the whole evi-
dence of truth revealed in the Scripture. I fear with some,
either the pretended infallible judge, or the depth of atheism,
will be found to lie at the door of these considerations.
' Hoc Ithacus vellet.' But the debate of the advantage of
either Romanists or atheists from hence, belongs to another
place and season. Nor is the guilt of any consequences of
this nature charged on the workmen, which yet may be
feared from the work itself.

CHAP. II.

Of the imritii of the orif/inals. The avroypatpa of the Scripture lost. That
of Moses, how, and how long preserved; of the hook found hy HUkiah.
Of the AvToypatpa of the New Testament. Of the first copies of the
originals: the scribes of those copies not BtoTrvevaToi. What is ascribed
to them. The great and incomparable care of the scribes of it. The
whole word of God, in every tittle of it, preserved entire in the copies of
the original extant. Heads of arguments to thatprirpose. What various
lections are [/ranted in the original of the Old and Neiv Testament. Sun-
dry considerations concerniny them, manifesting them to he of no import-
ance. That the Jews have not corrupted the text ; the most probable in-
stances considered.

Having given an account of the occasion of this discourse,
and mentioned the particulars that are, all, or some of them,
to be taken into farther consideration, before I proceed to
their discussion, I shall, by way of addition and explanation
to what hath been delivered in the former treatise, give a brief

HEBREW AND GREEK TEXT. 457

accountof my apprehensions conceniingthepurity of the pre-
sent original copies of the Scripture, or rather copies of the
original languages, which the church of God doth now, and
hath for many ages enjoyed, asher chiefest treasure ; whereby
it may more fully appear, what it is we plead for, and defend
against the insinuations and pretences above mentioned.

First, then, it is granted that the individual avroypa^a
of Moses, the prophets, and the apostles, are in all probabi-
lity, and as to all that we know, utterly perished and lost
out of the world. As also the copies of Ezra. The reports
mentioned by some to the contrary j"" are open fictions. The
individual ink and parchment, the rolls or books that they
wrote, could not without a miracle have been preserved from
mouldering into dust before this time. Nor doth it seem
improbable, that God was willing by their loss to reduce us
to a nearer consideration of his care and providence in the
preservation of every tittle contained in them. Had those
individual writings been preserved, men would have been
ready to adore them, as the Jews do their own airoypafa in
their synagogues.

Moses indeed delivered his original copy of the Penta-
teuch, in a public assembly, unto the Levites (that is, the
sons of Korah), to be put into the sides of the ark, and there
kept for a perpetual monument; Deut. xxxi. 25, 26. That
individual book was, I doubt not, preserved until the de-
struction of the temple. There is indeed no mention made
of the book of the law in particular, when the ark was so-
lemnly carried into the holy place after the building of So-
lomon's temple ; 2 Chron. v. 4, 5. but the tabernacle of the
congregation continued until then. That, and all that was
in it, is said to be brought up ; ver. 5. Now the placing of
the book by the sides of the ark being so solemn an ordi-
nance, it was no doubt observed. Nor is there any pretence
to the contrary. Some think the book found by Hilkiah, in
the days of Josiah, was this KoXi) irapa^riKr}, or avroypacpov of
Moses, which was placed by the sides of the ark. It rather
seems to have been some ancient sacred copy, used in the
service of the temple, and laid up there ; as there was in the
second temple,' which was carried in triumph to Kome.

•< Adrianiis Ferrariensis flagellura Judaeor. lib. 9. c. 2. Rab. Aznrias Meor He-
naim. pa. 13. cap. 9. ' Joseph, de Bell, .ludaic. lib. 7 cap 24.

458 INTEGRITY AND PURITY OF THE

For besides that he speaks of his finding it in general in the
house of the Lord, upon the occasion of the work which
was then done ; 2 Chron. xiv. 15. which was not in or about
the holy place, where he, who was high-priest, knew full
well this book was kept, it doth not appear that it was law-
ful for him to take that sacred depositum from its peculiar
archives to send it abroad, as he dealt with that book which
he found. Nay, doubtless it was altogether unlawful for him
so to have done, it being placed there by a peculiar ordinance,
for a peculiar or special end. After the destruction of the
temple, all inquiry after that book is in vain. The author
of the Second Book of Maccabees mentions not its hiding
in Nebo by Jeremiah, with the ark and altar ; or by Josiah,
as say some of the Talmudists. Nor were it of any import-
ance if they had. Of the Scripture preserved in the temple
at its last destruction, Josephus gives us a full account; de
Bello Juda. lib. 7. cap. 24.

Secondly, For the Scriptures of the New Testament, it
doth not appear, that the Avroypacpa of the several writers
of it were ever gathered into one volume ; there being now
no one church to keep them for the rest. The epistles,
though immediately transcribed for the use of other churches.
Col. iv. 16. were doubtless kept in the several churches,
whereunto they were directed. From those irpwroTvira, there
were quickly iKTvirovfieva^ transcribed copies given out to
' faithful men,''" whilst the infallible Spirit yet continued his
guidance in an extraordinary manner.

For the first transcribers of the original copies, and those
who in succeeding ages, have done the like work from them,
whereby they have been propagated and continued down to
us, in a subserviency to the providence and promise of God,
we say not, as is vainly charged by Morinus and Capellus,
that they were all or any of them avajuapTr^roi and ^foirvevaToi,
infallible and divinely inspired, so that it was impossible for
them in any thing to mistake. It is known, it is granted,
that failings have been amongst them, and that various lec-
tions are from thence risen, of which afterward. Religious
care and diligence in their work, with a due reverence of him,
with whom they had to do, is all w'e ascribe unto them. Not
to acknowledge these freely in them, without clear and un-

""2 Tim. ii. 1.

HEBREW AND GREEK TEXT. 459

questionable evidence to the contrary, is high uncharitable-
ness, impiety, and ingratitude. This care and diligence we
say, in a subserviency to the promise and providence of God,
hath produced the effect contended for. Nor is any thing
farther necessary thereunto. On this account to argue (as
some do) from the miscarriages and mistakes of men, their
oscitancy and negligence in transcribing the old Heathen
authors. Homer, Aristotle, Tully, we think it not tolerable
in a Christian, or any one that hath the least sense of the
nature and importance of the word, or the care of God to-
wards his church. Shall we think that men who wrote out
books, wherein themselves and others were no more concern-
ed, than it is possible for men to be in the writings of the
persons mentioned, and others like them, had as much rea-
son to be careful and diligent in that they did, as those who
knew and considered that every letter and tittle that they
were transcribing, was part of the word of the great God,
wherein the eternal concernment of their own souls, and
the souls of others did lie. Certainly, whatever may be
looked for, from the religious care and diligence of men, ly-
ing under a loving and careful aspect from the promise and
providence of God, may be justly expected from them who
undertook that work. However, we are ready to own all their
failings that can be proved. To assert in this case without
proof is injurious.

The Jews have a common saying among them, that to
alter one letter of the law is no less sin, than to set the whole
world on fire : and shall we think that in writing it, they took
no more care than a man would do in writing out Aristotle
or Plato, who for a very little portion of the world, would
willingly have done his endeavour to get both their works
out of it? Considering that the word to be transcribed, was
every tittle and Iwra of it the word of the great God, that
that which was written, and as written, was proposed as
his, as from him, that if any failings were made, innumera-
ble eyes of men, owning their eternal concernment to lie in
that word, were open upon it to discover it, and that thou-
sands of copies were extant to try it by ; and all this known
unto, and confessed by, every one that undertook this work ;
it is no hard matter to prove their care and diligence to have
outgone that of other common scribes of Heathen authors.

460 INTEGRITY AXD PURITY OF THE

The truth is, they are prodigious things that are related of
the exact diligence, and reverential care of the ancient Jews
in this work, especially when they intrusted a copy to be a
rule for the trial, and standard of other private copies. Mai-
monides in mm "iDD niD^n chap. viii. 3, 4. tells us that Ben
Asher spent many years in the careful exact writing out of
the Bible. Let any man consider the twenty things, which
they affirm to profane a book or copy, and this will farther
appear. They are repeated by Rabbi Moses; tractat. de
libro Legis. cap. 10. one of them is nnx mx "I'p'DK noniZ^ if
but one letter be wanting ; and another, if but one letter
be redundant. Of which more shall be spoken if occasion
be offered.

Even among the Heathen, we will scarce think that the
Roman pontifices going solemnly to transcribe the Sybils'
verses, would do it either negligently or treacherously, or
alter one tittle from what they found written ; and shall we
entertain such thoughts of them, who knew they had to do
with the living God, and that in and about that, which is
dearer to him than all the world besides. Let men then
clamour as they please, and cry out of all men as ignorant
and stupid, which will not grant the corruptions of the Old
Testament, which they plead for, which is the way of Mo-
rinus; or let them propose their own conjectures of the
ways of the entrance of the mistakes that they pretend are
crept into the original copies, with their remedies, which is
the way of Capellus ; we shall acknowledge nothing of this
nature, but what they can prove by undeniable and irrefrag-
able instances, which as to any thing as yet done by them,
or those that follow in their footsteps, appears upon the mat-
ter to be nothing at all. To this purpose take our sense in
the words of a very learned man. ' Ut in iis libris qui sine
vocalibus conscripti sunt, certum constantemque exemplari-
um omnium, turn excusarum scriptionem similemque omnino
comperimus, sic in omnibus etiara iis quibus puncta sunt ad-
dita, non aliam cuipiam nee discrepantemaliis punctationera
observavimus ; nee quisquam est qui ullo in loco diversa
lectionis Hebraicse exemplaria ab iis quas circumferuntur,
vidisse se asserat, modo grammaticam rationem observatam
dicat. Et quidem Dei consilio ac voluntate factum putamus,
ut cum magna Grsecorum Latinorumque fere omnium ejus-

HEBREW AND GREEK TEXT. 461

(lem auctoris exemplarium,ac prsesertiramanuscriptorumplu-
ribus in locis varietas deprehendatur, magna taraen in om-
nibus Hebraicis quaecunque, nostro saeculo inveniuntur, Bib-
liis, scriptionis aequalitas, similitude atqueconstantiaservetur
quocunque modo scripta ilia sint, sive solis consonantibus
constent, sive punctis etiam instructa visantur ; Arias Mon-
tan. Praefat. ad Biblia Interlin. de varia Hebraicorum libro-
rum scriptione et lectione.'

It can then with no colour of probability be asserted""
(which yet I find some learned men too free in granting),
namely, that there hath the same fate attended the Scripture
in its transcription, as hath done other books. Let me say
without offence, this imagination asserted on deliberation,
seems to me to border on atheism. Surely the promise of
God for the preservation of his word, with his love and care
of his church, of whose faith and obedience that word of his
is the only rule, require other thoughts at our hands.

Thirdly, We add that the whole Scripture entire, as given
out from God, without any loss, is preserved in the copies
of the originals yet remaining; what varieties there are
among the copies themselves shall be afterward declared ;
in them all, we say, is every letter and tittle of the word.
These copies we say, are the rule, standard, and touchstone,
of all translations, ancient or modern, by which they are in
all things to be examined, tried, corrected, amended, and
themselves only by themselves. Translations contain the
word of God, and are the word of God, perfectly or imper-
fectly, according as they express the words, sense, and mean-
ing of those originals. To advance any, all translations con-
curring, into an equality with the originals, so to set them
by it, as to set them up with it, on even terms, much more
to propose and use them as means of castigating, amending,
altering any thing in them, gathering various lections by
them, is to set up an altar of our own, by the altar of God,
and to make equal the wisdom, care, skill, and diligence of
men, with the wisdom, care, and providence of God himself.
It is a foolish conjecture of Morinus, from some words of
Epiphanius, that Origen in his Octopla placed the translation
of the LXX in the midst, to be the rule of all the rest,
even of the Hebrew itself, that was to be regulated and

■" Prolegom. 7. sect. 12.

462 INTEGRITY AND PURITY OF TUT,

amended by it. (Media igitur omnium catholica editio col-
locata erat, ut ad eam Hebraea coeteraeque editiones exige-
rentur et emendarentur ; Excercit. lib. 1. cap. 3. pag. 15.)
The truth is, he placed the Hebrew, in Hebrew characters, in
the first place, as the rule and standard of all the rest ; the
same in Greek characters in the next place, then that of
Aquila, then that of Symmachus, after which, in the fifth
place, followed that of the LXX, mixed with that of Theo-
dotion.

The various aro-uments p-ivins: evidence to this truth
that might be produced, are too many for me now to insist
upon, and would take up more room than is allotted to the
whole discourse, should I handle them at large, and accord-
ing to the merit of this cause. 1. The providence of God,
in taking care of his word, which he hath magnified above
all his name, as the most glorious product of his wisdom
and goodness, his great concernment in this word, answer-
ing his promise to this purpose. 2. The religious care of the
church (I speak not of the Romish synagogue) to whom these
oracles of God were committed. 3. The care of the first
writers in giving out authentic copies of what they had
received from God, unto many, which might be rules to the
first transcribers. 4. The multiplying copies to such a num-
ber, that it was impossible any should corrupt them all, wil-
fully or by negligence. 5. The preservation of the authentic
copies : first in the Jewish synagogues, then in Christian
assemblies, with reverence and diligence. 6. The daily
readino- and studying of the word by all sorts of persons, ever
since its first writing, rendering every alteration liable to imme-
diate observation and discovery, and that all over the world :
with, 7. The consideration of the many millions, that looked on
every tittle and letter in this book as their inheritance," which
for the whole world they would not be deprived of; and in
particular for the Old Testament (now most questioned).
8. The care of Ezra and his companions, the men of the
great synagogue, in restoring the Scripture to its purity,
when it had met with the greatest trial that it ever under-
went in this world, considering the paucity of the copies
then extant. 9. The care of the Massorites from his days

" Hierosolyruis Babilonica cxpngnatione deletis, oiiine instrumeiitiim Judaicae li!e-
raturee per Esdrain constat restauiatum, Tertull. lib. dc Hab. Mai. c. 3.

HEBREW AXD GREEK TEXT. 463

and downward, to keep perfect, and give an account of, every
syllable in the Scripture, of which see Buxtorfius, Com.
Mas. with, 10. The constant consent of all copies in the
world, so that as sundry learned men have observed, there is
not in the whole Mishna, Gemara, or either Talmud, any one
place of Scripture found otherwise read, than as it is now in
our copies. 11. The security we have, that no mistakes
were voluntarily or negligently brought into the text before
the coming of our Saviour, who was to declare all things, in
that he not once reproves the Jews on that account, when
yet for their false glosses on the word he spares them not.°
12. Afterward the watchfulness which the two nations of
Jews and Christians, had always one upon another, with
sundry things of the like importance, might to this purpose
be insisted on. But of these things I shall speak again if
occasion be offered.

Notwithstanding what hath been spoken, we grant that
there are, and have been, various lections in the Old Testa-
ment and the New : for the Old Testament, the Keri and
Cethib ; the various readings of Ben Asher and Ben Naph-
tali ; of the eastern and western Jews evince it. Of the
3>nD1 np I shall speak peculiarly aftenvard : they present
themselves to the view of every one that but looks into
the Hebrew Bible. At the end of the great Rabbinical
Bibles (as they are called), printed by Bombergus at Venice,
as also in the edition of Buxtorfius at Basil, there is a col-
lection of the various readings of Ben Asher, and Ben Naph-
tali; of the eastern and western Jews: we have them also
in this appendix. For the two first mentioned, they are
called among the Jews, one of them, R. Aaron, the son of
R. Moses, of the tribe of Asher ; the other, R. Moses, the
son of David, of the tribe of Naphtali. They flourished, as
is probable among the Jews, about the year of Christ 1030,
or thereabouts ; and were teachers of great renown, the for-
mer in the west, or Palestina, the latter in the east, or Ba-
bylon. In their exact consideration of every letter, point,

° Quod si aliquis dixcrit Hebraeos libros a Judfeis esse falsalos audiat Orifinem,
quid in octavo voluniinc cxplanationum Esaire respondeat qufestinncula; ; quod nun-
q am dominus et apostoli qui ca;tera criraina arguunt in Scribis et Pharisaeis, de Loc
ci mine quod erat. Maxinmm reticuissent. Sin autem dixerint postadventnr.i domini
et praedicationeni apostoloruni libros Hebraeos fulsse Talsatos cachinnura tenere non
patero. Hieroin. in c. 6. Esaiee.

464 INTEGRITY AXD PUEITY OF THE

and accent of the Bible, wherein they spent their lives, it
seems they found out some varieties ; let any one run them
through as they are presented in this appendix, he will find
them to be so small, consisting for the most part in unne-
cessary accents of no importance to the sense of any word,
that they deserve not to be taken notice of. For the various
readings of the oriental or Babylonian, and occidental or
Palestine Jews, all that I know of them (and I wish that
those that know more of them, would inform me better),
is, that they first appeared in the edition of the Bible by
Bombergus, under the care of Felix Pratensis, gathered
by R. Jacob Ben Cajim, who corrected that impression. But
they give us no account of their original. Nor (to profess
my ignorance) do I know any that do, it may be some do;
but in my present haste I cannot inquire after them. But
the thing itself proclaims their no importance, and Capellus,
the most skilful and diligent improver of all advantages for
impairing the authority of the Hebrew text, so to give coun-
tenance to his Critica Sacra, confesses that they are all tri-
vial, and not in matters of any moment. Besides these,
there are no other various lections of the Old Testament.
The conjectures of men, conceited of their own abilities, to
correct the word of God, are not to be admitted to that title.
If any other can be gathered, or shall be hereafter, out of
ancient copies of credit and esteem, where no mistake can
be discovered as their cause, they deserve to be considered.
Men must here deal by instances, not conjectures. All that
yet appears, impairs not in the least, the truth of our asser-
tion, that every tittle and letter of the word of God, remains
in the copies preserved by his merciful providence for the
use of his church.

As to Jews, besides the mad and senseless clamour in
general, for corrupting the Scriptures, three things are with
most pretence of reason objected against them. 1. The
dHDID ppn Tikkun Sopherim, or ' correctio scribarum,' by
which means it is confessed by Elias, that eighteen places are
corrected. But all things are here uncertain : uncertain that
ever any such things were done ; uncertain who are intended
by their Sopherim ; Ezra and his companions most probably ;
nor do the particular places enumerated discover any such
correction. They are all in particular considered by Glas-

HEBREW AND GREEK TEXT. 465

sius, lib. 1. tract 1. but the whole matter is satisfactorily de-
termined by Buxtorfius, in his letters to Glassius, printed
by him, and repeated again by Amaraa; Anti. Barb. Bib.
lib. 1. pp. 30, 31. Because this thing is much insisted on
by Galatinus, to prove the Jews corrupting of the text, it
may not be amiss to set down the words of that great master
of all Jewish learning.

* Ad tertium quaesitum tuum, de Tikkun Sopherim, 18
voces banc censuram subiisse Massora passim notat. Re-
censio locorum in vestibulo libri IS^umerorum, et Psa. cvi.
Utrobique non nisi 16 recensentur, sedin Num. xii. 12. duo
exempla occurrunt, ut notat R. Solomon. Deest ergo
unus locus mihi, quem ex nullo Judito hactenus, expiscari
potui, nee magnus ille Merceruseum invenit. Galatinus hoc
thema non intellexit, et aliena exempla admiscet. Sic et alii
qui corruptiones ista esse putant. Nee ullum hactenus ex
nostris sive evangelicis sive catholicis vidi, qui explicarit,
quae fuerint scribae isti, et quales CD^JipTt ipsorum. Quam
antiquee hse notae de Tikkun sint, liquido mihi nondum con-
stat. Antiquior ipsarum memoria est in libro nDD qui ante
Talmud Babilonicum fertur conscriptus. Dissentiunt tamen
Hebnei ; de ejus autore et tempore. In Talmud neutro uUa
plane istius Tikkun raentio fit, cum alias nz!*")DlD piD>y lono-e
minoris negotii in Talmud commemoretur. Si aliterista loca
fuissent aliquando scripta, Onkelos et Jonathan id vel semel
expressissent. Nee Josephus reticuisset, qui contrarium
Hebrseis adscribit, nullam scilicet unquam literam mutatam
fuiste in lege ab Hebraeis popularibus suis; lib. 1. contra
Appionem. Talmudistag in Levit. xxvii. vers. ult. diversis
locis notant, nee prophetae ulli licitum fuisse vel minimum
in lege mutare vel innovare. Quomodo ergo scribae quidam
vulgares banc audaciam sibi arrogassent, textum sacrum in
literis et sensu corrigere ? In silentio itaque onmium, in
aurera tibi dico, Sopherim hosce fuisse ipsos autores sacros,
Mosen et prophetas, qui nunquam aliter scripserunt, quam
hodie scriptum legitur. At sapientes Hebraeorum nasutio-
res, animadvertentes inconvenientiam quandam in istis locis,
scripserunt, aliter istos autores loqui debuisse, et secundum
cohaerentiam propositi textus, sic vel sic scribere, sed pro
60 maluisse sic scribere, et id sic efFerre, ut illud hodie in
textu est. Veluti Gen. xviii. 22. lectum scriptum, et Abra-

VOL. IV. 2 H

466 INTEGRITY AND PURITY OF THE

ham adhuc stabat coram Domino. Itane? ubi legitur, in-
quiunt sapientes, quod Abraham venerit ad Dominum, et
steterit coram eo ; contrarium dicitur in praecedentibus,
Deus scilicet venit ad Abraham, et dixit ad eum : num ego
celo ab Abrahamo, etc. Clamor Sodomae et Gomorrha^ ma-
gnus est, etc. Ideoque Moses scribere debuit. Et Dominus
adhuc stabat coram Abrahamo. At ita serviliter de Deo
loqui non decuit Mosen, unde pp^JD correxit et mutavit sty-
lum sermonis, honoris majoris causa, et dixit: et Abraham
adhuc stabat, etc. Hinc R. Salamo adjicit niDD^ ^b n>T] scri-
bendum ipsi (Mosi) erat, (Seu) scribere debebat, et Dominus
stabat ; nonquod aliter sic scripserit antea, et postea id ab
aliis scribis correctum sit, aut corruptum. Hinc R. Aben
Ezra, ad aliquot loca irridet nasutos, inquiens, nullo Tikkun
opus fuisse, id est, nihil esse, quod nasuti isti sapientes pu-
tarint, autorem debuisse aliter ibi loqui vel scribere. Vide
et eum Job xxxii. 3. Habes mysterium prolixe explicatum,
in quo et multi Hebraeorum impegerunt.' Thus far Bux-
torfius.

The anDiD ptO'j; are insisted on by the same Galatinus ;
but these are only about the use of the letter i four or five
times ; which seem to be of the same rise with them fore-
going.

But that which makes the greatest cry at present, is the
corruption of Psal. xxii. 17. where, instead of nxD which
the LXX translated lopv^av, ' they digged or pierced,' that
is, my hands and feet, the present Judaical copies, as the
Antwerp Bibles also, read nXD 'as a lion,' so depraving the
prophecy of our Saviour's suffering, ' they digged or pierced
my hands and my feet;' leaving it no sense at all; * as a
lion my hands and my feet.' Simeon de Muys upon the
place, pleads the substitution of > for i to be a late corrup-
tion of the Jews ; at least HKD was the Keri, and was left
out by them. Johannes Isaac, lib. 2. ad Lindanus professes,
that when he v/as a Jew, he saw nSD in a book of his grand-
father's: Buxtorf affirms one to have been the Cethib, the
other the Keri, and proves it from tlie Massora; and blames
the Antwerp Bibles for printing n^D in the line. With him
agree Genebrard, Pagninus, Vatablus, Mercer, Rivet, &c.
Others contend that Cari, 'as a lion,' ought to be retained;
repeating imo koivov, the verb olD'pn ' they compassed me

HEBREW AND GREEK TEXT, 4C7

about;' afBrming also that word to signify to tear, rent, and
strike; so that the sense should be, they 'tear my hands and
feet as a lion.' So Voetius de insolubil. ScripturaB; but that
HKD cannot be here rendered ' sicut leo,' most evince, partly
from the anomalous position of the praefix D with Camets,
but chiefly from the Massora, affirming that that word is
taken in another sense than it is used, Isa. xxxviii. 13.
where it expressly signifies ' as a lion:' the shorter deter-
mination is, that from the radix n"lD by the epenthesis tov H,
and the change which is used often of ^ into > (as in the same
manner it is Ezra. x. and the last), in the third person plural,
the preterperfect tense of Kal, is nU'D ' perfoderunt,' ' they
digged,' or pierced through my hands and my feet; but to
what purpose is this gleaning after the vintage of Mr. Po-
cocke to this purpose, in his excellent Miscellanies.

The place of old instanced in by Justin Martyr, Psal.
xcvi. 10. where he charges the Jews to have taken out
those words, a-^h ^v\ov, 'from the wood ;' making the sense,
' The Lord reigned from the wood,' or the tree, so pointing-
out the death of Christ on the cross, is exploded by all : for
besides that he speaks of the LXX, not of the Hebrew
text, it is evident that those words were foisted into some
few copies of that translation, never being generally received,
as is manifested by Fuller, Miscellan. 1. 3. cap. 13. And
it is a pretty story that Arias Montanus tells us, of a learned
man (I suppose he means Lindanus), pretending that those
words were found in a Hebrew copy of the Psalms of ve-
nerable antiquity, beyond all exception, here in England ;
which copy coming afterward to his hand, he found to be a
spurious, corrupt, novel transcript, wherein yet the pretended
words are not to be found : Arias Mont. Apparat. de va-
riis lee. Heb. et Mass. And I no way doubt, but that we
want opportunity to search and sift some of the copies that
men set up against the common reading in sundry places of
the New Testament, we should find them, not one whit
better, or of more worth than he found that copy of the
Psalms.

2 H 2

468 INTEGRITY AND PURITY OF THE

CHAP. III.

Of various lections in the Greek copies of the New Testament.

For various lections in the Greek copies of the New Tes-
tament, we know with what diligence and industry they
have been collected by some, and what improvement hath
been made of those collections by others. Protestants, for
the most part, have been the chiefest collectors of them ;
Stephanus, Camerarius, Beza, Camero, Grotius, Drusius,
Hensius, D' Dieu, Capellus, all following Erasmus, have had
the prime hand in that work. Papists have ploughed with
their heifer to disparage the original, and to cry up the
vulgar Latin ; a specimen of their endeavours we have in the
late virulent exercitations of Morinus. At first very few
were observed. What a heap or bulk they are now swelled
unto, we see in this appendix. The collection of them makes
up a book bigger than the New Testament itself. Of those
that went before, most gave us only what they found in some
particular copies that themselves were possessors of; some
those only which they judged of importance, or that might
make some pretence to be considered whether they were
proper or no ; here we have all, that by any means could be
brought to hand, and that whether they are tolerably at-
tested for various lections or no ; for as to any contribution
unto the better understanding of the Scripture from them,
it cannot be pretended. And whither this work may yet
grow, I know not.

That there are in some copies of the New Testament, and
those some of them of some good antiquity, diverse read-
ings, in things or words of less importance is acknowledged;
the proof of it lies within the reach of most, in the copies
that we have ; and I shall not solicit the reputation of those
who have afforded us others, out of their own private furni-
ture. That they have been all needlessly heaped up toge-
ther, if not to an eminent scandal, is no less evident. Let
us then take a little view of their rise and importance.

That the Grecian was once as it were the vulgar language
of the whole world of Christians is known. The writing of
the New Testament in that language, in part found it so,

HEBREW AND GREEK TEXT. 469

and in part made it so. What thousands, yea, what millions,
of copies of the New Testament were then in the world,all men
promiscuously reading and studying of the Scripture, cannot
be reckoned. That so many transcriptions, most of them by
private persons, for private use, having a standard of correc-
tion in their public assemblies ready to relieve their mistakes,
should be made without some variation, is, Ik twv a^vvarwy.
From the copies of the first ages, others in the succeeding
have been transcribed, according as men had opportunity.
From those which are come down to the hands of learned
men in this latter age whereof very few or none at all, are of
any considerable antiquity, have men made it their business
to collect the various readings we speak of; with what use-
fulness and serviceableness to the churches of God, others
that look on must be allowed their liberty to judge. We
know the vanity, curiosity, pride, and naughtiness of the
heart of man : how ready we are to please ourselves, with
things that seem singular and remote from the observation
of the many, and how ready to publish them as evidences of
our learning and diligence, let the fruit and issue be what it
will. Hence it is come to pass, not to question the credit of
any man speaking of his MSS. (which is wholly swallowed
in this appendix), that whatever varying word, syllable, or
tittle, could be by any observed, wherein any book, thouo-h
of yesterday, varieth from the common received copy, though
manifestly a mistake, superfluous or deficient, inconsistent
with the sense of the place, yea, barbarous, is presently im-
posed on us as a various lection.

As then I shall not speak any thing to derogate from
the worth of their labour, who have gathered all these va-
rious readings into one body or volume, so I presume I may
take liberty without offence to say, I should more esteem of
theirs, who would endeavour to search and trace out these
pretenders, to their several originals, and rejecting the spu-
rious brood that hath now spawned itself over the face of so
much paper, that ought by no means to be brought into com-
petition with the common reading, would reduce them to such
a necessary number, whose consideration might be of some
other use than merely to create a temptation to the reader
that nothing is left sound and entire in the word of God.
However, now Satan seems to have exerted the utmost of

470 INTEGRITY AND PURITY OF THE

his malice, men of former ages the utmost of their negli-
gence, of these latter ages of their diligence, the result of all
which, we have in the present collection in this appendix :
with them that rightly ponder things there ariseth nothing at
all to the prejudice of our assertion, as may possibly, God
assisting, be farther manifested hereafter in the particular
consideration of some, or all of these divers readings therein
exhibited unto us. Those which are of importance, have
been already considered by others ; especially Glassius ;
Tract, l.lib. 1.

It is evident that the design of this appendix was to
gather together every thing of this sort, that might by any
means be afforded : at the present, that the reader may not
be too much startled at the fruit of their diligence, whose
work and labour it was, I shall only remark concerning it
some few things that on a general view of it occur unto me.
1. Then here is professedly no choice made, nor judgment
used, in discerning, which may indeed be called various lec-
tions ; but all differences whatever that could be found in
any copies, printed or written, are equally given out. Hence
many differences that had been formerly rejected by learned
men for open corruptions, are here tendered us again. The
very first observation in the treatise next printed unto this
collection, in the appendix itself, rejects one of the varieties,
as a corruption. So have some others of them been by Arias
Montanus, Camero, and many more. It is not every variety
or difference in a copy that should presently be cried up for
a various reading. A man might with as good colour and
pretence take all the printed copies he could get, of various
editions, and gathering out the errata typographica, print
them for various lections, as give us many, I shall say the
most, of these in this appendix, under that name. It may be
said, indeed, that the composers of this appendix found it
not incumbent on them, to make any judgment of the read-
ings, which, de facto, they found in the copies they perused,
but merely to represent what they so found, leaving the
judgment of them unto others; I say also it may be so ; and,
therefore, as I do not reflect on them, nor their diligence, so
I hope they nor others, will not be offended that I give this
notice of v/hat judgment remains yet to be made concerning
them.

llEl^ilKW AND GREEK TEXT. 471

2. Whereas Beza, who is commonly blamed by men of-
all sides and parties, for making too bold upon various lec-
tions, hath professedly stigmatized his own MS. that he
sent unto Cambridge, as so corrupt in the gospel of Luke
that he durst not publish the various lections of it, for fear
of offence and scandal, however he thought it had not fallen
into the hands of heretics, that had designedly depraved it; we
have here, if I mistake not, all the corruptions of that copy
given us as various readings ; for though I have not seen the
copy itself, yet the swelling of the various lections in that
gospel, into a bulk as big, or bigger, than the collection of
all the New Testament, besides the Gospels and Acts, wherein
that copy is cited one thousand four hundred and forty times,
puts it out of all question that so we are dealt withal : now
if this course be taken, and every stigmatized copy may be
searched for differences, and these presently printed to be
various readings, there is no doubt but we may have enough
of them to frighten poor unstable souls into the arms of the
pretended infallible guide ; I mean as to the use that will
be made of this work by such persons as Morinus.

3. I am not without apprehensions that ' opere ia longo
obrepsit sonmus,' and that whilst the learned collectors had
their hands and minds busied about other things, some mis-
takes did fall into this work of gathering these various lec-
tions. Some things I meet v/ithal in it, that I profess, I can-
not bring to any good consistency among themselves ; to
let pass particular instances, and insist on one only of a more
general and eminent importance. In the entrance unto this
collection an account is given us of the ancient copies, out
of which these observations are made ; amono; the rest one
of them is said to be an ancient copy in the library of Ema-
nuel college in Cambridge : this is noted by the letters Em.
throughout the whole collection. Now whereas it is told us
in those preliminary cautions and observations, that it con-
tains only Paul's Epistles, I wonder how it is come to pass,
that so many various lections in the Gospels and Acts, as in
the farrago itself are fixed on the credit of that book, could
come to be gathered out of a copy of Paul's Epistles ; cer-
tainly here must be some mistake, either in the learned au-
thors of the previous directions, or by those employed to
gather the varieties following ; and it may be supposed that

472 INTEGRITY AND PURITY OF THE

that mistake goes not alone ; so that upon a farther consi-
deration of particulars, it may be, we shall not find them so
clearly attested, as at first view they seem to be. It would
indeed be a miracle, if in a work of that variety many things
should not escape the eye of the most diligent observer.
- ^ I am not then, upon the whole matter, out of hopes, but
that upon a diligent review of all these various lections, they
may be reduced to a less offensive, and less formidable num-
ber ; let it be remembered that the vulgar copy we use, was
the public possession of many generations ; that upon the
invention of printing, it was in actual authority throughout
the world, with them that used and understood that language,
as far as any thing appears to the contrary. Let that then
pass for the standard which is confessedly its right and due,
and we shall, God assisting, quickly see, how little reason
there is to pretend such varieties of readings, as we are now
surprised withal. For, 1. Let those places be separated,
which are not sufficiently attested unto, so as to pretend to
be various lections : it being against all pretence of reason,
that every mistake of every obscure private copy, perhaps
not above two or three hundred years old (or if older), should
be admitted as a various lection, against the concurrent con-
sent of, it may be, all others that are extant in the world,
and that without any congruity of reason, as to the sense of
the text where it is fallen out. Men may, if they please,
take pains to inform the world, wherein such and such copies
are corrupted or mistaken, but to impose their known fail-
ings on us as various lections, is a course not to be approved.

2. Let the same judgment, and that deservedly, pass on
all those different'places, which are altogether inconsiderable,
consisting in accents, or the change of a letter, not in the
least intrenching on the sense of the place, or giving the
least intimation of any other sense to be possibly gathered
out of them, but what is in the approved reading : to what
end should the minds of men be troubled with them or about
them, being evident mistakes of the scribes, and of no im-
portance at all.

3. Let them also be removed from the pretences which
carry their own convictions along with them, that they are
spurious; either, [1.] By their superfluity or redundancy of
unnecessary words ; or, [2.] Their deficiency in words, evi- .

HEBREW AND GREEK TEXT. 473

dently necessary to the sense of their places ; or, [3.] Their
incoherence with the text in their several stations': or, [4.]
Evidence of being intended as expository of difficulties,
having been moved and assoiled by some of the ancients
upon the places, and their resolutions being intimated; or,
[5.] Are foisted out of the LXX, as many places out of the
New have been inserted into that copy of the Old ; or, [6.] Are
taken out of one place in the same penman, and are used in
another ; or, [7.] Are apparently taken out of one Gospel, and
supplied in another, to make out the sense of the place; or,
[8.] Have been corrected by the Vulgar Latin, which hath
often fallen out in some copies, as Lucas Brugensis shews
us, on Matt, xvii.2. Mark i. 38. vii. 4. and sundry other
places; or, [9.] Arise out of copies apparently corrupted, like
that of Beza in Luke, and that in the Vatican, boasted of by
Huntly the Jesuit, which Lucas Brugensis affirms to have
been changed by the Vulgar Latin, and Avas written and cor-
rected, as Erasmus says, about the council of Florence, when
an agreement was patched up between the Greeks and La-
tins; or, [10.] Are notoriously corrupted by the old heretics,
as 1 John v. 7. Unto which heads, many, yea the most of
the various lections collected in this appendix may be re-
ferred ; I say, if this work might be done with care and dili-
gence (whereunto I earnestly exhort some in this university,
who have both ability and leisure for it), it would quickly
appear, how small the number is of those varieties in the
Greek copies of the New Testament, which may pretend
unto any consideration under the state and title of various
lections ; and of how very little importance they are, to
weaken in any measure my former assertion concerning the
care and providence of God in the preservation of his word.
But this is a work of more time and leisure, than at present
I am possessor of; what is to come, S-foD iv yovvaai KUTai.
In the mean time I doubt not, but to hear tidings from Rome
concerning this variety, no such collection having as yet
been made in the world.

474 INTEGRITY AND PURITY OF THE

CHAP. IV.

General premises. Opinions prejudicial to the authority nf the originals in
the Prolegomena, enumerated. The just consequences of those pi-emises.
Others engaged in these opinions. Of Capellus. Of Origen, Zimcnius,
Arias 3Iontanus's editions of the Bible.

Having now declared in what sense, and with what allow-
ance, as to various lections, I maintain the assertion laid
down in the foregoing treatise, concerning the providential
preservation of the whole book of God, so that we may have
full assurance, that we enjoy the whole revelation of his will,
in the copies abiding amongst us, I shall now proceed to
weigh what may be objected farther (beyond what hath al-
ready been insisted on) against the truth of it, from the pro-
legomena and appendix to the Biblia Polyglotta, at the en-
trance of our discourse proposed to consideration.

1. To speak somewhat of them in general, I must crave
leave to say, and it being but the representation of men's
avowed judgments, I hope I may say without offence, that
together with many high and honourable expressions con-
cerning the originals, setting aside the incredible figment,
of the Jews corrupting the Bible out of hatred to the Chris-
tians, which being first supposed by Justin Martyr (though
he speak of the Septuagint only), hath scarce found one or
two since to own it, but is rejected by the universality of
learned men, ancient and modern, unless some few Papists
mad upon their idols, and the thesis preferring in general
this or that translation above the original, there is no opi-
nioil that I know of, that was ever ventilated among Chris-
tians, tending to the depression of the worth, or impairing
the esteem, of the Hebrew copies, which is not directly, or
by just consequence, owned in these prolegomena. Thence
it is contended that the present Hebrew character is not
that used by God himself, and in the old church before the
captivity of Babylon, but it is the Chaldean, the other being-
left to the Samaritans ; that the points or vowels, and ac-
cents, are a late invention of the Tiberian Massorites, lono-
after sundry translations were extant in the world ; that the
Keri Uketif are critical notes, consisting partly of various
lections gathered by the late Massorites and Rabbins; that

HEBREW AXD GREEK TEXT. 475

considering how oft-times in likelihood, translators read the
text before the invention of the points and accents, the pre-
sent reading may be corrected and amended by them; and
that, because the old translators had other copies, or differ-
ing copies from them which we now enjoy. That where
gross faults are crept into the Hebrew text, men may by their
own conjectures find out various lections, whereby they may
be amended, and to this purpose an instance of such various
lections, or rather corrections of the original, is in the appen-
dix exhibited unto us out of Grotius. That the books of
the Scriptures have had the fate of other books, by^' passing
through the hands of many transcribers, they have upon them
the marks of their negligence, ignorance, and sloth.

Now truly, I cannot but wish that some other way had
been found out to give esteem and reputation to this noble
collection of translations, than by espousing these opinions,
so prejudicial to the truth and authority of the originals.
And it may be justly feared, that where one will relieve him-
self against the uncertainty of the originals, by the conside-
rations of the various translations here exhibited unto us,
being such, as upon trial they will be found to be, many
will be ready to question the foundation of all.

It is true, the learned prefacer owns not those wretched
consequences, that some have laboured to draw from these
premises ; yet it must be acknowledged also, that sufficient
security against the lawful deriving those consequences
from these premises, is not tendered unto us: he says not,
that because this is the state of the Hebrew language and
Bible, therefore all things in it are dubious and uncertain,
easy to be turned unto various senses, not fit to be a rule for
the trial of other translations, though he knows full well who
thinks this a just consequence from the opinion of the no-
velty of the vowels ; and himself grants that all our know-
ledge of the Hebrew is taken from the translation of the LXX,
as he is quoted to that purpose by Morinus ; Pr^fat. ad
opusc. HebrsB. Samarit. He concludes not, that on these
accounts we must rely upon an infallible living judge, and
the translation that he shall commend unto us; thongh he
knows full well who do so ; and himself gives it for a rule,
that at the correction of the orioinal, we have the consent of
the guides of the church : I could desire then, I say, that

476 INTEGRITY AND PURITY OF THE

sufficient security may be tendered us against these infe-
rences, before the premises be embraced; seeing great and
wise men, as we shall farther see anon, do suppose them na-
turally and necessarily to flow from them.

It is confessed that some learned men, even among the
Protestants, have heretofore vented these or some of these
paradoxes : especially Capellus in his 'Arcanum punctationis
revelatum,' ' Critica sacra,' and other treatises : in the defence
whereof, as I hear, he still laboureth, being unwilling to
suffer loss in the fruit of so great pains. What will become
of his reply unto Buxtorfius in the defence of his Critica, I
know not: reports are that it is finished; and it is thought
he must once more fly to the Papists by the help of his son,
a great zealot amongst them, as he did with his Critica to
get it published. The generality of learned men among
Protestants are not yet infected with this leaven. Nor in-
deed do I find his boldness in conjecturing approved in
these prolegomena. But let it be free for men to make
known their judgments in the severals mentioned. It hath
been so, and may it abide so still. Had not this great and
useful work been prefaced with the stating of them, it had
not been of public concernment (as now it seems to be) to
have taken notice of them.

Besides it is not known whither this inconvenience will
grow. Origen, in his Octapla, as was declared, fixed the
Hebrew original as the rule and measure of all translations.
In the reviving of that kind of work by Zimenius in the
Complutensian Bibles, its station is left unto it. Arias
Montanus who followed in their steps (concerning whose
performances under his master the king of Spain, I may say
for sundry excellencies, * nil oriturum alias, nil ortum tale')
was religiously careful to maintain the purity of the originals,
publishing the Hebrew verity (as it is called by Jerome,
Austin, and others of the ancients) as the rule of examining
bv it all translations whatever ; for which he is since accused
of io-norance by a petulant Jesuit,* that never deserved to
carry his books after him. Michael le Jay hath given a turn
to this progress, and in plain terms exalts a corrupt trans-
lation above the originals; and that upon the principle under
consideration, as is abundantly manifest from Morinus. And

» Morin. Exercit. de Heb. Text. sine, lib, 1. ex. 1. cap. 4.

HEBREW AND GREEK TEXT. 477

if this change of judgment which hath been long insinuating
itself, by the curiosity and boldness of critics, should break
in also upon the Protestant world, and be avowed in pub-
lic works, it is easy to conjecture what the end will be.
We went from Rome under the conduct of the purity of the
originals, I wish none have a mind to return thither again,
under the pretence of their corruption.

CHAP. V.

The original of the points proposed to consideration in particular. The im-
portance of the points to the right understanding of the Scripture; the
testimony of Morinus, Junius, Johannes Isaac, Cevallerius, and others.
The itse made by the Papists of the opinion of the novelty of the points.
The importance of the pointsfarther manifested. The extreme danger of
mailing the Hebrew punctuation arbitrary. That danger evinced by in-
stance. No relief against that danger, on the grounds of the opinion
considered. The authors of the Hebrew punctuation according to the
Prolegomena: ivho and what. Morinus's folly. The improbability of
this pretence. The state of the Jews, the supposed inventors of the points
after the destruction of the temple. Tivo attempts made by them to restore
their religion. The former under Barchochab, tvith its issue. The second
under R. Judah, with its issue. The rise and foundation of the Talmuds.
The state of the Jews upon and after the writing of the Talmuds. Their
rancour against Christ. Who the Tiberian Massorites ivere, that are the
supposed authors of the Hebrew punctuation: their description. That
figment rejected. The late testimony of Dr. Lightfoot to this purpose.
The rise of the opinion of the novelty of the points. Of Elias Levita.
The value of his testimony in this case. Of the validity of the testimony
of the Jewish Rabbins. Some considerations about the antiquity of the
points ; the first from the nature of the punctuation itself in reference
unto grammatical rules. From the Chaldee paraphrase, and integrity of
the Scripture as now pointed. -,

This being, in my apprehension, the state of things amongst
us, I hope I may, without offence, proceed to the considera-
tion of the particulars before mentioned, from whence it is
feared that objections may arise against the purity and self-
evidencing power of the Scriptures, pleaded for in the fore-
going treatise. That which in the first place was mentioned,
is the assertion of the points or vowels, and accents, to be a
novel invention of some Rabbins of Tiberias, in Palestina.
This the learned author of the prolegomena defends with
Gapellus's arguments, and such other additions as he was

478 INTEGRITY AND PURITY OF THE

pleased to make use of. To clear up the concernments of
our truth in this particular, it will be necessary to consider ;
1. What influence into the right understanding of the text
these points have, and necessarily must have. 2. What is
their original, or who their invention is ascribed unto in these
prolegomena. As to the assertive part of this controversy,
or the vindication of their true sacred original, some other
occasion may call for additions to what is now (by the way)
insisted on. And as I shall not oppose them who maintain
that they are cocevotis with the letters, which are not a few
of the most learned Jews and Christians ; so I no ways doubt,
but that as we now enjoy them, we shall yet manifest that
they were completed by n^nj nJlDJD 'ti'JN the men of the
great synagogue, Ezra and his companions, guided therein
by the infallible direction of the Spirit of God.

That we may not seem aipo^artXv, or to contend de lana
caprina, the importance of these points as to the right un-
derstanding of the word of God, is first to be considered,
and that from testimony and the nature of the thing itself.
Morinus in his preface to his Hebrew Lexicon, tells us that
without the points, no certain truth can be learned from the
Scriptures in that language, seeing all things may be read
diverse ways, so that there will be more confusion in that
one tongue, than was amongst all those at Babylon. ' Nul-
la igitur certa doctrina poterit tradi de hac lingua, cum om-
nia possint diversimodo legi, ut futura sit major confusio
unicae hujus linguae, quam ilia Babylonis.' Morinus plainly
affirms that it is so indeed : instancing in the word "im,
which as it may be variously pointed, hath at least eight
several significations, and some of them as distant from
one another, as heaven and earth. And to make evident
the uncertainty of the language on this account, he gives
the like instance in c,r,s, in Latin; Junius, in the close of
his animadversions on Bellar. de verbo Dei. lib. 2. cap. 2.
commends that saying of Johannes Isaac against Lindanus,
he that reads the Scriptures without points, is like a man
that rides a horse axaXivoc, without a bridle ; he may be
carried he knows not whither. Radulphus Cevallerius goes
farther ; ' Rudiment, ling. Heb. cap. 4. Quod superest de
vocalium et accentuum antiquitate, eorum sententiae sub-
scribe, qui linguam Hebrseam tanquam omnium aliarum

HEBREW AND GREEK TEXT. 479

ap\iTVTTov absolutissimum plane ab initio scriptam confir-
mant : quandoquidem qui contra sentiunt, non modo autho-
ritatem sacrse Scripturse dubiam efficiunt, sed radicitus (meo
quidem judicio) convellunt, quod absque, vocalibus et dis-
tinctionum notis, nihil certi firmique, habeat.' — ' As for the
antiquity of the vowels and accents/ saith he, * I am of their
opinion, who maintain the Hebrew language as the exact
pattern of all others, to have been plainly written (with them)
from the beginning : seeing that they who are otherwise
minded, do not only make doubtful the authority of the
Scriptures, but in my judgment wholly pluck it up by the
roots ; for without the vowels and notes of distinction, it hath
nothing firm and certain.'

In this man's judgment (which also is my own), it is evi-
dent to all, how obnoxious to the opinion now opposed, the
truth is that I am contending for.

To these also may be added the great Buxtorfs, father"
and son ;'' Gerard ,"= Glassius,*^ Voetius,® Flac. Ilyric. Polan.
Whitaker,^ Hassret,^ Wolthius.''

It is well known what use the Papists make of this con-
ceit. Bellarmine maintains that there are errors crept into
the original by this addition of the points. ' De Verb. Dei.
lib. 2. cap. 2. Hisce duabus sententiis refutatis restat tertia
quam ego verissimam puto, quce est, Scripturas Hebraicas
non esse in universum depravatas opera et malitia Judseorum,
nee tamen omnino esse integras et puras, sed habere suos
errores quosdam, qui partim irrepserint negligentia et igno-
rantia librariorum, &c. partim ignorantia Rabbinorum qui
puncta addiderunt : itaque possumus si volumus puncta de-
trahere, et aliter legere.' — ' These two opinions being con-
futed, the third remaineth, which I suppose to be most true,
which is, that the Hebrew Scriptures are not universally
corrupted by the malicious work of the Jews, nor yet are
wholly pure or entire, but that they have errors, which have
crept in partly by the negligence and ignorance of the trans-
cribers, partly by the ignorance of the Rabbins who added
the points : whence we may if we please reject the points
and read otherwise.'

* Buxtorf. Tiberias. ^ De Antiqiiitatc punct.

« Exeg. loc. com. Tom. 1. de Sa. Sc. ^ De Text. Htb. purl.

<^ Loc com. quinisque se extendat. Author. SSa. ^ Clav. Sa. p. 2. (rac. C.

B Do Tempi. Ezec. ■' Disputat. Jen.T:.

480 INTEGRITY AND PUUITY OF THE

■ In the voluminous opposition to the truth made by that
learned man, I know nothing more perniciously spoken : nor
do yet know how his inference can be avoided, on the hypo-
thesis in question. To what purpose this insinuation is made
by him is well known, and his companions in design ex-
actly declare it. That their Hebrew text be corrected by the
Vulgar Latin, is the express desire of Gregory de Valentia;
torn. 1. disput. 5. qu. 3. and that because the church hath
approved that translation, it being corrected (says Huntly)
by Jerome before the invention of points. But this is put
out of doubt by Morinus, who from hence argues the Hebrew
tongue to be a very nose of wax, to be turned by men which
way they please : and to be so given of God on purpose,
that men might subject their consciences to their infallible
church : Exercit. lib. 1. Exer. 1. c. 2. Great hath been the
endeavour of this sort of men, wherein they have left no
stone unturned to decry the originals. Some of them cry
out that the Old Testament is corrupted by the Jews, as
Leo Castrius,' Gordonius Huntlaeus,*" Melchior Canus,^ Pe-
trus Galatinus,™ Morinus," Salmeron, Pintus, Mersennus ;
Animad. in Problem. Georgii Venet," &c. pag. 233. that
many corruptions have crept into it by negligence, and the
carelessness of scribes, so Bellarmine,p Genebrard,'' Sixtus
Sinensis,"" with most of the rest of them ; in these things in-
deed they have been opposed by the most learned of their
own side; as Arias Montanus,^ Johannes Isaac,' Pineda,"
Masius," Ferarius/ Andradius, and sundry others, who speak
honourably of the originals ; but in nothing do they so pride
themselves, as in this conceit of the novelty of the Hebrew
punctuation ; whereby they hope, with Abimelech's servants,
utterly to stop the wells or fountains from whence we should
draw our soul's refreshment.

This may serve for a short view of the opinions of the
parties at variance, and their several interests in these opi-
nions. The importance of the points is on all hands ac-
knowledged, whether aiming at the honour, or dishonour of

' De Transiat. Scripturae. ^ Coiitroversiarum Epitome.

'Loc. Theol. lib. 2. cap. 13. 4. '" Arcan. Cathol. lib. 1.

" Exercit. de Heb. Text. Sincer. ° Proiegom. p De verbo Dei, lib. 2.

q In Psal. xxi. 19. ■• Bibliolhe. lib. 8. Hares. 13.

• Prrefat ad Bib. interliii. « Respons. ad Lindan.

" De rebus Solom. cap. 4. sect. 1. » Praefat. ad Josu.

y Prolegora. Bibiica.

HEBREW AND GREEK TEXT. 481

the originals. Vowels are the life of words ; consonants
without them are dead and immoveable ; by them are they
carried to any sense, and may be to diverse. It is true that
men who have come to acquaintance with the Scriptures, by
the help of the vowels and accents, being in possession of
an habitual notion and apprehension of that sense and
meaning, which ariseth from them, may possibly think that
it were a facile thing to find out, and fix upon the same sense,
by the help of the matres lectioiiis 'irtK, and the consideration
of antecedents and consequents with such like assistances.
But let them be all taken out of the way (as I shall mani-
fest it is fit they should be, if they have the original assign-
ed to them by the prolegomena), and let men lay aside that
advantage they have received from them, and it will quickly
appear, into what devious ways all sorts of such persons will
run. Scarce a chapter, it may be a verse, or a word, in a
short time would be left free from perplexing contradicting
conjectures. The words are altogether innumerable whose
significations may be varied, by an arbitrary supplying of
the points. And when the regulation of the punctuation, shall
be left to every single person's conjectures, upon antece-
dents and consequents (for who shall give a rule to the
rest), what end shall we have of fruitless contests ? What
various, what pernicious senses shall we have to contend
about ? Suppose that men, sober, modest, humble, pious,
might be preserved from such miscarriages, and be brought
to some agreement about these things (%vhich yet in these
days upon many accounts is not to be looked for ; yea, from
the nature of the thing itself seems impossible), yet this gives
us but a human fallible persuasion, that the readings fixed
on by them, is according to the mind of God ; but to ex-
pect such an agreement is fond and foolish. Besides, who
shall secure us against the luxuriant atheistical wits and
spirits of these days, who are bold upon all advantages,
aictvijra Kivztv, and to break in upon every thing that is holy
and sacred ; that they w ill not by their huckstering, utterly
corrupt the word of God ? How easy is it to foresee the dan-
gerous consequents of contending for various readings,
though not false nor pernicious, by men pertinaciously ad-
hering to their own conjectures '' The word of God, as to its
literal sense, or reading of the words of it, hath hitherto been

VOL. IV. 2 I

482 INTEGRITY AND PURITY OF THE

i^aytjviov, and the acknowledged touchstone of all exposi-
tions ; render this now d //f/Xov tpi^og, and what have we re-
maining firm and unshaken ?

Let men with all their confidence, as to the knowledge
of the sense and meaning of the Scriptures, which they have
already received, by such helps and means as are all of them
resolved into the present punctuation of the Bible (for all
grammars, all lexicons, the whole Massora, all helps to this
language, new and old in the world, are built on this foun-
dation), reduce themselves to such an indifferency, as some
of late have fancied as a meet rise for knowledge ; and fall
seriously to the reading of some of the prophets, whose mat-
ter is sublime and mystical, and their style eliptical and ab-
struse, without the help of points and accents : let them fix
them, or any figures to answer their sounds arbitrarily, mere-
ly on their judgment in the language, and conjectures at the
sense of the place, without any advantage from what they
have been instructed in, and let us see whether they will
agree, as they fabulously report of the seventy translators ?
Whatever may be the issue of their industry, we need not
fear quickly to find as learned as they, that would lay
theirworklevel with the ground. I confess, considering the
days we live in, wherein the bold and curious wits of men,
underpretenceof critical observations, alluring and enticing
with a show of learning, have ventured to question al-
most every word in the Scripture, I cannot but tremble to
think what would be the issue of this supposition, that the
points, vowels, and accents, are no better guides unto us
than may be expected from those who are pretended to be
their authors. The Lord, I hope, will safe-guard his own
from the poison of such attempts ; the least of its evil is
not yet thoroughly considered. So that whereas, saving to
myself the liberty of my judgment as to sundry particulars,
both in the impression itself and in sundry translations, I ac-
knowledge the great usefulness of this work, and am thank-
ful for it, which I here publicly testify ; yet I must needs
say, I had rather that it, and all works of the like kind, were
out of the world, than that this one opinion should be re-
ceived, with the consequences that unavoidably attend it.

But this trial needs not be feared. Grant the points to
have the original pretended, yet they deserve all regard, and

HEBREW AND GREEK TEXT. 483

are of singular use, for the right understanding of the Scrip-
ture : so that it is not lawful to depart from them, without
urgent necessity, and evidences of a better lection to be sub-
stituted in the room of that refused. But as this relieves
us not, but still leaves us within the sphere of rational con-
jectures. So whether it can honestly be pretended and
pleaded in this case, comes nextly to be discovered by the
consideration of the supposed authors of this invention.

The founders of this story, of the invention of the Hebrew
points, tell us, that it was the work of some Rabbins, livino-
at Tiberias, a city in Galilee, about the year of Christ 500,
or in the next century, after the death of Hierome, and the
finishing of the Babylonian Talmud ; the improbability of
this story or legend, I am not now to insist upon. Morinus
makes the lie lower. He tells us that the Babylonian Tal-
mud was finished but a little before the year 700; Ex. 2.
cap. 3. par poster: that the Massorites (to whom he ascribes
the invention of the points) wrote a long time after the
finishing of the Talmud, and the year 700, p. p. 5. cap. 3 ;
this long time cannot denote less than some hundreds
of years. And yet the same man in his preface to his • Sa-
maritica Opuscula ;' boasting of his finding Rab. Juda
Chiug, manifests that he was acquainted with the present
punctuation, and wrote about it. Now this Rabbi was a gram-
marian ; which kind of learning among the Jews succeeded
that of the Massorites. And he lived about the year 1030 •
so that no room at all seems to be left for this work. That
there was formerly a school of the Jews, and learned men
famous atTiberias is granted. Hierome tells us that he hired
a learned Jew from thence for his assistance ; Epist. ad
ChroHiat. Among others, Dr. Lightfoot^ hath well traced the
shadow of their Sanhedrim with their presidents in it, in some
kind of succession to that place. That they continued there
in any esteem, number, or reputation, unto the time designed
by our authors for this work, is not made to appear from any
history or record, of Jews or Christians ; yea, it is certain,
that about the time mentioned, the chiefest flourishinp- of
the Jewish doctors was at Babylon, with some other cities in
the east, where they had newly completed their Tahnud,
the great pandect of Jewish laws and constitutions, as them-

Lightfoot, Fall of Hierus. sect. 3 — 5, &c.

2 I 2

484 INTEGRITY AND PU]&ITY OF THE

selves every where witness and declare. That any persons
considerably learned, were then in Tiberias is a mere con-
jecture. And it is most improbable, considering what de-
struction had been made of them at Diocsesaria and Tiberias,
about the year of Christ 352, by Gallus, at the command of
Constantius; that there should be such a collection of
them, so learned, so authorized, as to invent this work, and
nnpose it on all the world, no man once taking notice that any-
such persons ever were, is beyond all belief. Notwithstand-
ing any entanglements that men, by their conjectures, may
put upon tlie persuasion of the antiquity of the points, I can
as soon believe the most incredible fio-ment in the whole
Talmud, as this fable. But this is not my business ; let it
be granted that such persons there were ; on the supposi-
tion under consideration, I am only inquiring what is the
state and condition of the present Hebrew pointing, and what
weight is to be laid thereon. That the reader then may a lit-
tle consider what sort of men they were, who are assigned in
these prolegomena, as the inventors of this artifice of punctu-
ation, I shall take a brief view of the state of the Jews, after
the destruction of the temple, down to the days inquired after.
That the Judaical church state continued not only defacto^
but in the merciful forbearance of God so far, that the many
thousands of believers that constantly adhered to the Mo-
saical worship were accepted with God until the destruction
of the temple ; that that destruction was the ending of the
world that then was by fire, and the beginning.of setting up
solemnly the new heaven and new earth wherein dwelleth
righteousness, I have at large elsewhere declared, and may,
God assisting, yet farther manifest in my thoughts on the
Epistle of Paul to the Hebrews. The time between the be-
ginning of Christ's preaching, to the utter desolation of the
city and temple, an open visible rejection of that church, as
such, was made. Thereon an utter separationof the true Israel
from it ensued^; arid the hardened residue became >Dy k!? and
norri K^ a people not in covenant or delight, but of curse and
indignation. What their state was for a season onwards,
both civil and religious, many have declared. I shall only
insist on the heads of things. In general then, they were
most remote from accepting of the punishment of their sin,
or considering that God was revenging upon them the quar-

HEBREW AND GREEK TEXT. 485

rel of his covenant to the utmost, having broken both his
staves, ' beauty and bands.' So far were they from owning
their sin in selling of their Messias, that seeing an end put
to all their former worship thereupon, there is nothing re-
corded of them but these two things, which they wholly in
direct opposition unto God gave- themselves up unto: 1.
They increased in rage and madness against all the followers
of Christ, stirring up persecution against them all the world
over. Hereunto they were provoked by a great number of
apostates, who when they could no longer retain their Mo-
saical rights, with the profession of Christ; being rejected
by the churches, fell back again to Judaism or semijudaism.
2. A filthy lusting and desire after their former worship,
now become abominable, and a badge of infidelity, that so
their table might become a snare unto thera, and what had
been for their safety, might now become the means of their
utter ruin and hardening. Of the former, or their stirrino-
up of persecution, all stories are full of examples and in-
stances. The latter, or their desires and attempts for the
restoration of their worship, as conducing to our present bu-
siness, must be farther considered.

For the accomplishment of a design to restore their old
religion, or to furnish themselves with anew, they made two
desperate attempts. The first of these was by arms, under
their Pseudo-Messias Barchochab, in the days of Hadrian.
Under the conduct and influencings of this man, to whom
one of the chief Rabbins (Akiba) was armour-bearer ; in
the pursuit of a design to restore their temple and worship,
they fell into rebellion against the Romans all the world
over. In this work, after they had committed unheard-of
outrages, massacres, unparalleled murders, spoils, and cruel-
ties, and had shaken the whole empire, they were themselves
in all parts of the world, especially in the city Bitter, where
was the head of their rebellion, ruined with a destruction,
seeming equal to that which befel them at Jerusalem, in the
days of Vespasian and Titus.

That the rise of this war was upon the twofold cause men-
tioned, namely, their desire to retain their former worship,
and to destroy the Christian is evident. For the first it is
expressed by Dio Cassius; Hist. Rom. lib. 69. in vita Had.
Ic St TO. lepoaoXvfia iroXiv avrov am rfjc Koro(TKO^£t(Tj;c oiKiaav-
Tog, j'/p (cat AlXiav KaTriT(x)Xivav wvofxaae kol ig tov tov ^tow to

486 INTEGRITY AND PURITY OF THE

TTov, vabv tCo Ati fVfpov avavTtyiigovTOQ, ttoXejuloq ovre /ittKpoc
ovr' 6\iyo\p6viog iKtv/jS*!?. lovocuot 70^, otivov ti iroiovfjuvot
T6vg ciXXocpvXovg Tivag Ig rj/v iroXiv (T^iov otic<(r3'rjvat, Km to. lepa
aXXorpia iv avTi] idpv^rivaC kX. It was the defiling of the
soil whereon the temple stood, which God suffered on set
purpose, to manifest their utter rejection, and that the time
was come wherein he would be no more worshipped in that
place in the old manner, that put them in arms, as that au-
thor declares at large. And for the latter, Justin Martyr, who
lived at that time, informs us of it. Apol. 2. ad Anton.
Pium. Kcn yap iv no vvv ytyevrj^lvo) lov^diicM, iroXifno Bap')(0-)(i:-
j3ag 6 Trig lov^aiiov' airoaTaa^wg apyy]y irrig ^lariavovg fiovovg
tig TifiMpiag ^uvag, u fii) dpvolvro irjaovv jj^ptarov koX jSAacr^ij-
Houv,eKiXtv£v cnrayta^ai. His fury was in an especial manner
against the Christians, whom he commanded to be tortured
and slain, unless they would deny and blaspheme Jesus
Christ. See Euseb. chron. ad an. Christi 136. And this
war they managed with such fury, and, for a while, success,
that after Hadrian had called together against them the most
experienced soldiers in the world, particularly Julius Seve-
rus out of England, and had slain of them five millions and
eighty thousand in battle, with an infinite number besides, as
the historian speaks, by famine, sickness, and fire, were con-
sumed, he found himself to have sustained so much loss by
them, that he began not his letter to the senate in the wonted
manner; h avrol koi 01 Traldeg vfiiov vyiaiven tv av Ixoi' tyw
KOI ra (TTpaTsvoixaTa vyiatvofiev' he could not assure them that
it was well with him and his army.

By this second desolation they were very low, made weak
and contemptible, and driven into obscurity all the world
over. In this state they wandered up and down for some
season in all manner of uncertainty. They had not only
lost the place of their solemn worship, seeing it wholly de-
filed, the name of Jerusalem changed into iElia, and them-
selves forbid to look towards it upon pain of death,^ but
also being now unspeakably diminished in their number, all
hopes of contriving themselves into any condition of ob-
servino- their old rights and worship was utterly lost^''

a Euseb. Hist. lib. 4. cap. 6. Orosius. lib. 7. c. 13. Hieron. Com. in Zech. c. 11.
vid Tzeniacli. David, et Hotting. Hist, ecclesi. nov. Testa.

^ Dispersi, ],ulabundi et coeli et soli sui extorres, vagantiir per orbem sine horaine,
sine Deo, rige, (juibus iiec advenaruui jure terrain patriara saltern vestigio salutare
conceditur. Tertuil. Apol.

HEBREW AND GREEK TEXTS. ; 487

Here they sat down amazed for a season, being at their
wits' end, as was threatened to them in the curse. But they
will not rest so. Considering, therefore, that their old re-
ligion could not be continued without a Jerusalem and a
temple, they began a nefarious attempt against God, equal
to that of the old world in building Babel, even to set up a
new religion, that might abide with them wherever they were,
and give them countenance in their infidelity and opposi-
tion to the gospel unto the utmost. The head of this new
apostacy was one Rabbi Jehuda, whom we may not unfitly
call the Mahomet of the Jews. They term him Hannasi, the
' prince,' and Hakkadosh, the ' holy.' The whole story of
him and his companions, as reported by the Jews, is well
collected by Joseph de Voisin, observat. in procera. ad pugi.
fidei. p. p. 26, 27. The sum of the whole concerning this
work is laid down by Maimonides, in his prajfatio in Seder
Zeraiim,p. p. 36,37. of the edition of Mr. Pococke, wherein
also a sufficient account is given of the whole Mishna, with
the name of the Rabbins either employed in it, or occasion-
ally mentioned. This man, about the year of Christ 190 or
200, when the temple had now lain waste almost three times as
longasitdidin the Babylonish captivity, being countenanced
as some of themselves report,'^ by Antoninus Pius, compiled
the Jewish Alcoran or the Mishna, as a rule of their worship
and ways for the future. Only whereas Mahomet afterward
pretended to have received his figments by revelation (thouoh
indeed he had much of his abominations from the Talmud)
this man pleaded the receiving of his by tradition; the two
main engines that have been set up against the word of God.
Out of such Pharisaical traditions as were indeed preserved
amongst them, and such observances as they had learned and
taken up from apostate Christians, as Aquila and others, with
such figments as were invented by himself, and his predeces-
sors, since the time of their being publicly rejected and cursed
by God, this man compiled the nV3:t'D IDD Mhhnoiolh, which

c Post hajc processu temporis ventum est ad Rabbinu Hakkadosh, cui pax qui
fuit scculi sui phoenix, &c. llle legem in Israele coiifirniavit seiitcntiis, dictis et dif-
ferentiis ore traditis a Mose, usque ad tempora suii collectis, cum et ipse esset ex iis
qui ore tradita referebant. Collectis igitur senteiitiis ct dictis istis, niaiiiiin admovit
coraponendfE Mishns, quae omnium qua; in lege scripta sunt prfcceptoruin cxplica-
tionem contineref, partiin tradilionibus a Mose (cui pax), ore acceptis, pailim couse-
quentiis argumentationeelicitis, &;c. Vid. R. Maimon. priefat. in Zeder. Zcraiim. edit.
Pocock. p. p. 36 — 38.

488 INTEGRITY AND PURITY OF THE

is the text of their Talmud, and the foundation of their pre-
sent religion, under the name of the old oral law. That sun-
dry Christian ceremonies and institutions, vilely corrupted,
were taken up by the Jews of those days, many of them be-
ing apostates, as were also some of Mahomet's assistants in
compiling of the Alcoran, I shall (God assisting) elsewhere
endeavour to evince and manifest. That any gospel obser-
vances were taken from the Jews, as being in practice
amongst them before their institution by Christ, will appear
in the issue to be a bold and groundless fancy.

The foundation mentioned being laid in a collection
of traditions, and new invention of abominations under the
name of old traditions, by this Rabbi; the following Tal-
muds are an improvement of the same attempt, of setting up
a religion under the curse, and against the mind and will of
God ; that being rejected by him, and left without king, with-
out prince, without sacrifice, without image, without an
ephod, and without a teraphim, any kind of worship, true or
false, they might have something to give them countenance
in their unbelief. The Talmud of Jerusalem, so called (for
it is the product of many comments on the Mishna, in the
city of Tiberias, where Rabbi Juda lived) because it was
compiled in the land of Canaan, whose metropolis was Jeru-
salem, was published about the year of Christ 230, so it is
commonly received ; though I find Dr. Lightfoot of late, on
supposition of finding in it the name of Diocletianus the em-
peror, to give it a later date. But, I confess, I see no just
ground for the alteration of his judgment from what he de-
livered in another treatise before. The Doclet mentioned by
the Rabbins was beaten by the children of Rabbi Jehuda
Princeps (as himself observes), who lived in the days of one
of the Antoninus's, a hundred years before Diocletian. Nei-
ther was ever Diocletian in a low condition in the East, be-
ing a Sarmatian bom, and living in the western parts ; only
he went with Numerianus that expedition into Persia, where-
in he was made emperor at his return : but this is nothing
to my purpose. See Lightfoot, Chorograph. cap. 81. p. 144.
The Babylonian Talmud, so called, because compiled in the
land of Babylon, in the cities of Nahardea, Sora, and Pum-
beditha, where the Jews had their synagogues and schools,
was finished about the year 506 or 510. In this greater

HEBREW AND GREEK TEXT. 489

\vork was the mystery of their iniquity finished, and the en-
gine of their own invention for their farther obduration per-
fectly completed. These are now the rule of their faith, the
measure of their exposition of Scriptures, the directory of
their worship, the ground of their hope and expectation.

All this while the Jews enjoyed the letter of the Scrip-
tures, as they do to this day, yea, they receive it sometimes
with the honour and veneration due to God alone. God
preserved it amongst them for our present use, their farther
condemnation, and means of their future conversion. But
after the destruction of the temple, and rejection of their
whole church-state, the word was no longer committed to
them of God, nor were they intrusted with it, nor are to this
day. They have it not by promise, or covenant, as they
had of old; Isa. lix. 21. Their possession of it is not ac-
companied with the administration of the Spirit, without
which, as we see in the instance of themselves, the word is a
dead letter, of no efficacy for the good of souls. They have
the letter amongst them, as sometimes they had the ark in
the battle against the Philistines, for their greater ruin.

In this state and condition they every where discover their
rancour and malice against Christ, calling him in contempt,
and reproach n^n, who is mN3Jf nin> milp 'd^Mp ti'np relating
monstrous figments concerning him, and their dealing with
him, under the name of Jesus, the son of Pandira. Some
deny that by Jesus, the son of Pandira and Stada, in the
Talmud, the blessed Messias is intended. So did Gala-
tinus; Arcan. Relig. Cathol. lib. 1. cap. 7. and Reuchlius
Cabal, lib. 1. p. 636. Guliel. Schickard. in prooem. Ta-
rich. p. 83. The contrary is asserted by Reynoldus prse-
lec. in lib. Apoc. praelec. 103. p. p. 405, 406. Buxtorfius
lexic. Rab. voce niDD and also in K")n3D ; Vorstius not. ad
Tzem. Dau. p. 264. And in truth the reason pleaded
by Galatinus and others, to prove that they did not in-
tend our Saviour, doth upon due consideration evince the
contrary. The Jesus, say they, who is mentioned in the
Talmud, lived in the days of the Maccabees, being slain in
the time of Hyrcanus, or of Aristobulus, one hundred years
before the death of the true Messias ; so that it cannot be
he who is by them intended. But this is invented by the
cursed wretches, that it should not appear that their temple
was so soon destroyed after their wicked defection from God,

490 IXTEOIIITY AND PUllITY OF THE

in killing of his Son. This is mostmanifest from what is cited
by Genebrard, from Abraham Levita in his Cabala historiw,
where he says, that Christians invented this story, that Jesus
was crucified in the life of Herod (that is, the tetrarch), that
it might appear that their temple was destroyed immediately
thereupon : ' when,' saith he, ' it is evident from the Mishna
and Talmud, that he lived in the time of Alexander, and was
crucified in the days of Aristobulus.' So discovering the
true ground why they perverted the whole story of his time :
namely, lest all the world should see their sin and punish-
ment standing so near together. But it is well, that the time
of our Saviour's suffering and death was affirmed even by
the Heathens, before either their Mishna or Talmud were
born or thought of. ' Abolendo rumori (he speaks of Nero,
and of his firing Rome) subdidit reos; et quaesitissimis
pccnis affecit, quos per flagitia invisos, vulgus Christianos
appellabat. Author nominis ejus Christus, qui Tiberio im-
peritante perprocuratoremPontiumPilatum supplicio affec-
tus erat.' Tacit. Annal. lib. 15. To return to our Jews :
universally in all their old writings, they have carried on a
design of impugning him in his gospel. For as we need
not their testimony, nor any thing but the Scripture for their
conviction and avTOKaraKpiaia, so to acknowledge the truth,
the places cited out of their Talmuds and Gemara, from the
Cabalists and other Rabbins, by Martinus Raymundus, Por-
chetus, Galatinus, Reuchlinus, and others (setting aside Ga-
latinus his Gale Rezeia which must be set aside), seem to
be wrested the most of them besides their intentions, as
things obscurely, metaphorically, and mystically written,
are easily dealt withal. Their disputes about the Messiah,
when they speak of him of set purpose, as in lib. sanhedrim,
are foolish contradictious triflings, wherein they leave all
things as uncertain, as if they were wrangling in their wonted
manner, ' de lana caprina.' So that, for my part, I am not
much removed from the opinion of Hulsius (lib. 1. p. 2. die.
sup. de Temp. Messiae), that J^sop's Fables are of as much
use in Christian religion, as the Judaical Talmud. Whilst
they keep the Scripture, we shall never want weapons out of
their own armoury for their destruction. Like the Philistine,
they carry the weapon that will serve to cut off their own
heads. Now the Tiberian Mas sorites, the supposed inven-
tors of the points, vowels, and accents, which we now use,

HEBREW AXD GREEK TEXT.

491

were men living after the finishing the last Talmud, whose
whole religion was built thereon.

Let us then a little, without prejudice or passion, consi-
der who or what these men were, who are the supposed au-
thors of this work. 1. Men they were (if any such \vere),
who had not the word of God committed to them in a pe-
culiar manner, as their forefathers had of old, being no part
of his church or people, but were only outwardly possessors
of the letter, without just right or title to it; utterly unin-
terested in the promise of the communication of the Spirit,
which is the great charter of the church's preservation of
truths; Isa. lix. 21. 2. Men so remote from a right under-
standing of the word, or the mind and will of God therein,
that they were desperately engaged to oppose his truth in
the books which themselves enjoyed in all matters of im-
portance unto the glory of God, or the good of their own
souls, from the beginning to the ending. The foundation
of whose religion'^ was infidelity, and one of their chief fun-
damentals an opposition to the gospel. 3. Men under the
special curse of God, and his vengeance, upon the account
of the blood of his dear Son. 4. Men all their days feeding
themselves with vain fables, and mischievous devices against
the gospel, labouring to set up a new religion under the
name of the old, in despite of God, so striving to wrestle it
out with his curse to the utmost. 5. Men of a profound
ignorance in all manner of learning and knowledge, but only
what concerned their own dunghill traditions ;^ as appears
in their stories, wherein they make Pyrrhus, king of Epirus,
help Nebuchadnezzar against Jerusalem ; with innumerable
the like fopperies. 6. Men so addicted to such monstrous
figments, as appears in their Talmuds, as their successors of
after ages are ashamed of, and seek to palliate, what they are
able ; yea, for the most part idolaters and magicians, as 1 shall
evince. Now I dare leave it to the judgment of any godly
prudent person, not addicted to parties and names of men,
who is at all acquainted with the importance of the Hebrew
vowels and accents, unto the right understanding of the
Scripture, with what influence their present fixation hath
into the literal sense we embrace, whether we need not very

c Fundament, nonum apudMaimon.prsfat. ad Perek. CLelek. p. 175. Edit. Poc.
* Shobet. Jehuda, p. 40.

492 INTEGRITY AND PURITY OF THE

clear evidence and testimony, yea, undeniable and unques-
tionable, to cast the rise and spring of them upon the inven-
tion of this sort of men.

Of all the fables that are in the Talmud, I know none
more incredible than this story; that men, who cannot by
any story or other recox'd, be made to appear, that they ever
were in reriim natura; such men, as we have described, ob-
scure, unobserved, not taken notice of by any learned man,
Jew or Christian, should in a time of deep ignorance in the
place where they lived, amongst a people wholly addicted
to monstrous fables, themselves blinded under the curse of
God, find out so great, so excellent a work, of such un-
speakable usefulness, not once advising with the men of
their own profession and religion, who then flourished in
great abundance at Babylon, and the places adjacent, and
impose it on all the world (that receive the Scriptures) and
have every tittle of their work received, without any oppo-
sition or question, from any person or persons, of any prin-
ciple whatever ; yea, so as to have their invention made the
constant rule of all following expositions, comments, and
interpretations : credat Amelia.

To draw then to the close of this discourse; I must crave
liberty to jirofess, that if I could be thoroughly convinced,
that the present Hebrew^ punctuation were the figment and
invention of these men, I should labour to the utmost to
have it utterly taken away out of the Bible, nor should (in
its present station) make use of it any more. What use such
an invention might be of, under catholic rules, in a way of
grammar, I shall not dispute; but to have it placed in the
Bible, as so great a part of the word of God, is not tolerable.
But blessed be God, things are not as yet come to that pass.
I shall only add, that, whereas some of the most eminently
learned and exercised persons in all the learning and an-
tiquity of the Jews, that these latter ages have produced,
have appeared in the confutation of this fancy of the inven-
tion of the points by some post-talmudical Massorites, I am
sorry their respect to the Rabbins, hath kept them from the
management of this consideration, which is to me of so great
importance.

To what I have spoken, I shall add the words of learned
Dr. Lightfoot, in his late Centuria Chorograph. which came

HEBREW AND GREEK TEXT. 493

to my hands since the finishing of this discourse ; cap. 81.
p. 146. * Sunt qui punctata Biblia ciedunt a sapientibus Ti-
beriensibus ;' (he means Elias only, for other Jews of this
opinion there are none) ' Ego impudentiam Judseorum, qui
fabulam invenerunt non miror : Christianorum credulitatem
miror, qui applaudunt. Recognosce (quaeso) nomina Tiberi-
ensium, a sita illic primum academia ad earn expirantem :
et quidnam tandem invenies, nisi genus hominum, prse Pha-
risaism© insaniens, traditionibus fascinans et fascinatum,
coecum, vafrum, delirum ; ignoscant, si dicam magicum, et
monstrosum? ad opus tam divinum homines quam ineptos,
quam stolidos ! Perlege Talmud Hierosolymitanum, et nota
qualiter illic se habeant R. Juda, R. Chamnath, Z. Judan,
R. Hoshaia, R. ChaijaRubba,R. Chaija Bar Ba,R. Jochanan,
reliquique inter Tiberienses grandissimi doctores, quam serio
nihil agunt, quam pueriliter seria, quanta in ipsorum disputa-
tionibus vafrities, spuma, venenum, fumus, nihil : et si punc-
tata fuisse Biblia in istiusmodi schola potes credere, crede
et omnia Talmudica. Opus spiritus sancti sapit punctatio
Bibliorum, non opus hominum perditorum, excaecatorum,
amentium.' In the words of this learned person there is the
sum of what I am pleading for. Saith he, ' I do not admire
the Jews' impudence, who found out that fable; I admire
Christians' credulity who applaud it. Recount, I pray, the
names of the Tiberians from the first foundation of a uni-
versity there to the expiring thereof, and what do you find,
but a sort of men being mad with (or above) the Pharisees,
bewitching and bewitched with traditions, blind, crafty,
raging; pardon me if I say magical and monstrous? what
fools, what sots, as to such a divine work ? Read over the
Talmud of Jerusalem, consider how R. Juda, R.Chanina, R.
Chaija Bar Ba, R. Jochanan, R. Jonathan, and the rest of
the great doctors among the Tiberians, do behave themselves;
how seriously they do of nothing ; how childish they are in
serious things; how much deceitfulness, froth, venom, smoke,
nothing, in their disputations : and if you can believe the
points of the Bible, to proceed from such a school, believe
also their Talmuds ; the pointing of the Bible savours of the
work of the Holy Spirit, not of wicked, blind, and mad men.'
The Jews generally believe these points to have been
from mount Sinai, and so downward by Moses and the pro-

494 INTEGRITY AND PURITY OF THE

phets ; at least from Ezra, and his companions, the men of
the great synagogue, not denying that the use and know-
ledge of them received a great reviving by the Gemarists,
and Massorites, when they had been much disused ; so
Rabbi Azarias at large ; Jmre Binah. cap. 59.

Had it been otherwise, surely men stupendously super-
stitious in inquiring after the traditions of their fathers would
have found some footsteps of their rise and progress. It is
true, there is not only the opinion, but there are the argu-
ments of one of them to the contrary, namely Elias Levita ;
this Elias lived in Germany about the beginning of the re-
formation, and was the most learned grammarian of the
Jews in that age. Sundry of the first reformers had acquaint-
ance with him ; the task not only of reforming religion, but
also of restoring o-ood literature beino- incumbent on them,
they made use of such assistances as were to be obtained
then to that purpose. This man (which Thuanus^ takes no-
tice of) lived with Paulus Fagius, and assisted him in his
noble promotion of the Hebrew tongue. Hence happily it
is tliat some of those worthies, unwarily embraced his novel
opinion, being either overborne with his authority, or not
having leisure to search farther after the truth. That the
testimony of this one Elias should be able to outweigh the
constant attestation of all other learned Jews to the contrary,
as Capellus affirms and pleads, and is insinuated in our pro-
legomena,'' is fond to imagine ; and the premises of that
learned man fight against his own conclusion. * It is known,'
saith he, ' that the Jews are prone to insist on every thing that
makes for the honour of their people and language, and
therefore, their testimony to the divine original of the pre-
sent punctuation, being in their own case, is not to be admitted.
Only Elias, who in this speaks against the common interest
of his people, is presumed to speak upon conviction of truth.'
But the whole evidence in this cause is on the other side.

r Eodeni fere tempore Palatinus abbolita pontificia authoritate doctrinain Lu-
thcri recepit.eaque de causa Pauliim Fagium tabcrnis Rlieiianisin Palatiuatu natura
Hidtlbcrgam cvocavit. Is sub Volfango Capitone pcrfcctissimam lingua; sanutas
cognitionem adeptus, cum egestate premeretur, Petri Busteri viri locuplctis IsniB in
qua ille doccbat senatorisliberaiitatc sublevatus Ileliam ilium Juda?orum doctissiraum
accerscnduni curavit, ct instituta typograpliica officina, maximum ad solidam reruiu
Hebraicarura cognitionem momentum attulit. Thuanus Hist. lib. 2. ad An. 1564.
546.

•■ Proleg. 3. sect. 42.

HEBREW AND GREEK TEXT. 495

Let us grant that all the Jews are zealous of the honour and
reputation of their nation and language ; as they are : let
us grant that they greedily close with every thing, that may
seem to have a tendency thereunto? what will be the issue,
or natural inference from these premises ? Why, as nothing
could be spoken more honourably of the Jews, whilst they
were the church and people of God, than that of Paul, that
to them were committed the oracles of God, so nothing can
be imagined or fixed on, more to their honour since their di-
vorce from God, than that their doctors and masters should
make such an addition to the Scripture, so generally acknow-
ledged to be unspeakably useful. And to this purpose Elias,
who was the father of this opinion, was far from making such
deductions thence as some do now-a-days ; namely, that it
is lawful for us to change the vowels and accents at our
pleasure ; but ties all men as strictly to them as if they had
been the work of Ezra: it is Elias then that speaks in his
own case, whose testimony is, therefore, not to be admitted.
What was done of old, and in the days of Ezra, is ours, who
succeed into the privileges of that church ; what hath been
done since the destruction of the temple, is properly and
peculiarly theirs.

It may perhaps be thought that by the account given of the
Rabbins, their state and condition of old and of late, I might
have weakened one great argument which learned men make
use of, to confirm the sacred antiquity of the present Hebrew
punctuation, taken from the universal consent and testimony
of the Jewish doctors, ancient and modern, this one Elias
excepted. Who can think such persons are in any thing to
be believed. But, indeed, the case is quite otherwise.
Though we account them wholly unmeet for the work that is
ascribed unto them, and on supposition that it is theirs, afiirm
that it had need undergo another manner of trial, than as yet,
out of reverence to its generally received antiquity, it hath
met withal ; yet they were men still, who were full well able
to declare what, de facto, they found to be so, and what they
found otherwise. It cannot, I think, be reasonably sup-
posed, that so many men, living in so many several ages, at
such vast distances from one another, who some of them, it
may be, never heard of the names of other some of them, should
conspire to cozen themselves, and all the world besides, in

496 INTF.CRITV AND PURITT OF THE

a matter of fact not at all to their advantage. However, for
my part, whatever can be proved against them, I shall wil-
linglv admit. But to be driven out of such a rich possession,
as is the present Hebrew punctuation, upon mere surmises
and conjectures, I cannot willingly give way or consent.

It is not my design to give in arguments for the divine ori-
ginal of the present Hebrew punctuation; neither do I judge
it necessary for any one so to do, whilst the learned Buxtor-
fius's discourse, 'De origine et antiquitate punctorum,' lies
unanswered. I shall therefore only add one or tw^o consider-
ations, which to me are of weight, and not as I remember
mentioned by him, or his father, in his Tiberias, or any other
that I know of in their disputes to this purpose.

1. If the points, or vowels, and accents, be cosevous with
the rest of the letters, or have an original before all grammar
of that language (as indeed languages are not made by
grammar, but grammars are made by languages), then the
gran^jnar of it and them, must be collected from the obser-
vation of their use, as they were found in all their variety
before any such art was invented or used ; and rules must
be suited thereunto ; the drawing into rules, all the instances
that being uniform would fall under such rules, and the dis-
tinct observation of anomalous words, either singly or in
exceptions, comprehending many under one head that would
not be so reduced, was the work of grammar. But on the
other side, if the vowels and accents were invented by them-
selves, and added to the letters, then the rule and art of dis-
posing, transposing, and changing of them, must be consti-
tuted and fixed before the disposition of them; for they were
placed after the rules made, and according to them. A middle
way that I know of, cannot be fixed on. Either they are of
the original writing of the language, and have had rules made
by their station therein, or they have been supplied unto it
according to rules of art. Things are not thus come to pass
by chance ; nor was this world created by a casual concur-
rence of these atoms. Now if the grammar or art was the
ground and foundation, not the product of their use, as I am
confident I shall never see a tolerable answer given to that
inquiry of Buxtorfius the elder in his Tiberias, why the in-
ventors of them left so many words anomalous and pointed
otherwise than according to rule, or the constant course of

HEBREW AND GREEK TEXT. 497

the language, precisely reckoning them up when they had so
done, and how often they are so used, as " and " for "'and
for T and the like, when they might, if they had so pleased,
have made them all regular, to their own great ease, advan-
tage of their language, and facilitating the learning of it to all
posterity, the thing they seem to have aimed at ; so I can-
not be satisfied why in that long operous and curious work
of the Massorites, wherein they have reckoned up every
word in the Scripture, and have observed the irregularity
of every tittle and letter, that they never once attempt to give
us out those catholic rules whereby they or their mas-
ters proceeded in affixing the points ; or whence it came
to pass, that no learned Jew for hundreds of years after,
should be able to acquaint us with that way, but in all their
grammatical instructions, should merely collect observa-
tions, and inculcate them a hundred times over, according
as they present themselves to them by particular instances.
Assuredly, had this wonderful art of pointing, which for the
most part may be reduced to catholic rules, and might
have wholly been so, if it were an arbitrary invention limited
to no pre-existing writing, been found out first, and esta-
blished as the norma and canon of affixing the vowels, some
footsteps of it would have remained in the Massora, or among
some of the Jews, who spent all their time and days in the
consideration of it.

2. In the days of the Chaldee paraphrast, when the pro-
phecies of the humiliation and death of their Messiah were
only not understood by them, yet we see into how many se-
veral ways and senses they are wrested by that paraphrast
to affix some tolerable meaning to them. Take an instance
on Isaiah the liii. Jonathan there acknowledges the whole
prophecy to be intended of Christ, as knowing it to be the
common faith of the church ; but not understanding the state
of humiliation which the Messias was to undergo, he wrests
the words into all forms, to make that which is spoken pas-
sively of Christ, as to his suffering from others, to signify
actively, as to his doing and exercising judgment upon
others. But now more than five hundred years after, when
these points are supposed to be invented, when the Rabbins
were awake, and knew full well what use was made of those

VOL. IV. 2 K

498 IXTEGRTTY .\XU PURITY OF THE

places against them, as also that the prophets (especially
Isaiah) are the most obscure part of the whole Scripture, as
to the grammatical sense of their words in their coherence
without points and accents, and how facile it were, to invert
the whole sense of many periods by small alterations, in
these rules of reading ; yet as they are pointed, they make
out incomparably more clearly the Christian faith, than any
ancient translations of those places whatever. Johannes
Isaac, a converted Jew, lib. 1. ad Lindan. tells us that above
two hundred testimonies about Christ may be brought out
of the original Hebrew, that appear not in the vulgar Latin,
or any other translation. And Raymundus Martinus ; ' no-
verint qua3 ejusmodi sunt' (that is, who blamed him for trans-
lating things immediately out of the Hebrew, not following
the vulgar Latin) ' in plurimus valde sacrse Scripturce locis ve-
ritatem multo planius atque perfectius pro fide Christiana
haberi in litera Hebraica quam in translatione nostra :' Pro-
cem. ad pug. fid. sec. 14. Let any man consider those two
racks of the Rabbins, and swords of Judaical unbelief, Isa.
liii. and Dan. ix. as they are now pointed and accented in
our Bibles, and compare them with the translation of the
LXX, and this will quickly appear unto him. Especially
hath this been evidenced, since the Socinians' as well as the
Jews, have driven the dispute about the satisfaction of Christ
to the utmost scrutiny, and examination of every word in that
fifty-third of Isaiah. But yet as the text stands now pointed
and accented, neither Jews nor Socinians (notwithstandino-
the relief contributed to them by Grotius, wresting that
whole blessed prophecy to make application of it unto Jere-
miah, thinking therein to outdo the late or modern Jews;
Abarbinel, and others, applying it to Josiah, the whole peo-
ple of the Jews, Messiah Ben Joseph, and I know not whom)
have been able, or ever shall be able to relieve themselves,
from the sword of the truth therein. Were such exercita-
tions on the word oi" God allowable, I could easily manifest,
how by changing the distinctive accents and vowels, much
darkness and perplexity might be cast on the contexture of
that glorious prophecy. It is known also, tliat the Jews
commonly plead, that one reason why they keep the copy of

'Fau<itus Socin. de Jcsu Christo Servatore. Crellius Coiit. Grot. pag. 62.

HEBREW AND GREEK TEXT. 499

the law ill their synagogues without points is, that the text
may not be restrained to one certain sense; but that they
may have liberty to draw out various, and as they speak more
eminent, senses.

CHAP. VI.

Arguments for the novelty of the Hebrew points, proposed to consideration.
The argument from the Samaritan letters considered and anstvered. Of
the copy of the law preserved in the synagogues without points. The tes-
timony of Elias Levita and Ahen Ezra considered. Of the silence of the
Mishna, Talmud, and Gemara, about the points. Of the Keri a7id Che-
thib. Of the number of the points. Of the ancient translations, Greek,
Chiddee, Syriac. Of Hierome. The new aryument of Morinus,in this
cause. The conclusion about the necessity of the points.

But because this seems to be a matter of great importance,
wherein the truth formerly pleaded for appears to be nearly
concerned, I shall wq Iv TrapoSw very briefly consider the ar-
guments that are usually insisted on (as m these prolegomena)
to prove the points to be a novel invention ; I mean of the
men, and at the time, before mentioned. Particular in-
stances I shall not insist upon ; nor is it necessary I should
so do ; it hath been done already. The heads of arguments,
which yet contain their strength, are capable of a brief dis-
patch ; which shall be given them in the order wherein they
are represented by the prolegonniena ; Proleg. 3. 38 — 40.

1. It is said then, that whereas the old Hebrew letters,
were the present Samaritan, the Samaritan letters having
been always without points as they yet continue, it is mani-
fest that the invention of the points must be of a later date
than the change of the letters, which was in the days of
Ezra, and so consequently be the work ofthepost-talmudical
Massorites. ' Pergula Pictoris !' This whole objection is made
up of most uncertain conjectures. This is not a place to
speak at large of the Samaritans, their Pentateuch and its
translation. The original of that nation is known from the
Scripture, as also their worship of God; 2 Kings xvii. Their
solemn excommunication and casting out from any interest
among the people of God, is also recorded, Ezra ix. Nehem.
vi. xiii. Their continuance in their abominations after
the closing of the canon of the Scripture is reported by Jo-
sephus, Antiq. lib. 11. c. 8. In the days of the Maccabees

2 K 2

500 IXTEGKITY AND PURITV OF THE

they were conquered by Hyrcanus, and brought into sub-
iection by the Jews; Joseph. Antiq. lib. 13. cap. 17. Yet
their will-worship, upon the credit of the tradition of their
fathers, continued to the days of our Saviour, and their hatred
to the people of God ; John iv. When, by whom, in what
character, they first received the Pentateuch, is most uncer-
tain; not likely by the priest sent to them; for notwithstand-
ing his instructions they continued in open idolatry ; which
evidences that they had not so much as seen the book of the
law. Probably this was done when they were conquered by
Hyrcanus, and their temple razed after it had stood two hun-
dred years. So also did the Edomites. What diligence
they used in the preservation of it, being never committed to
them by God, we shall see afterward. That there are any
of them remaining at this day, or have been this thousand
years past, is unknown. That the letters of their Pentateuch
were the ancient Hebrew letters, as Eusebius, Jerome, and
some of the Rabbins report, seems to me (on the best in-
quiry I have been able to make) a groundless tradition and
mere fable. The evidences tendered for to prove it, are
much too weak to bear the weight of such an assertion.
Eusebius speaks only on report; affirmatur ; it was so affirm-
ed, on what ground he tells us not. Jerome indeed is more
positive; but give me leave to say, that supposing this to be
false, sufficient instances of the like mistakes may be given
in him. For the testimony of the Talmud, I have often de-
clared, that with me it is of no weight, unless seconded by
very good evidence. And indeed the foundation of the whole
story is very vain. The Jews are thought and said to have
forgot their own characters in the captivity, and to have
learned the Chaldean, upon the account whereof they ad-
hered unto it after their return ; when the same men were
alive at the burning of one, and the building of the other
temple ; that the men of one and the same generation should
forget the use of their own letters, which they had been ex-
ercised in, is incredible. Besides, they had their Bibles with
them always, and that in their own character only ; whether
they had any one other book, or no, we know not : and
whence then this forgetting of one character, and learnino-
of another should arise, doth not appear. Nor shall I in
such an improbable fiction lay much weight on testimonies.

HEBREW AND GREEK TEXT. 501

the most ancient whereof is six hundred years later than the
pretended matter of fact.

The most weighty proof in this case is taken from the an-
cient Judaical coins, taken up with Samaritan characters upon
them. We are now in the high road of forgeries and fables : in
nothing haththe world been more cheated. But be it granted
that the pretended coins are truly ancient; must it needs fol-
low, that because the letters were then known, and in use,
that they only were so : that the Bible was written with them,
and those now in use unknown. To salve the credit of the coins,
I shall crave leave to answer this conjecture with another. The
Samaritan letters are plainly preternatural (if 1 may so say), a
studied invention ; in their frame and figure fit to adorn, when
extended or greatened by way of engraving or embossing, any
thing they shall be put upon, or cut in. Why may we not
think they were invented for that purpose ; namely, to engrave
on vessels, and to stamp on coin, and so came to be of some
use in writing also. Their shape and frame promises some
such thing. And this is rendered the more probable from the
practice of the Egyptians, who as Clement Alexan.'' tells us,
had three sorts of letters ; one which he calls l7n(TToXoypa<piKri,
with which they wrote things of common use ; another term-
ed by him hpoypa(j)iKrh used by the priests in the sacred writ-
ino-s ; and the other hfJoyXvcjuKri, which also was of two sorts,
simple and symbolical. Seeing then it was no unusual thing
to have sundry sorts of letters for sundry purposes, it is not
improbable that it was so also among the Jews : not that they
wrote the sacred writings in a peculiar character, as it were
to hide them, which is declaimed against, but only that the
other character might be in use for some purposes which is
not unusual : I cannot think the Greeks of old used only the
uncial letters, which yet we know some did; though he did
not, who wrote Homer's Iliad in no greater a volume, than
would go into a nutshell.

But if that should be granted, that cannot be proved,
namely, that such a change was made ; yet this prejudices

a AvrUa Se o\ Trap Aiyuwrioi; wttiSEt^o/usvot, icpSTOv f^lvrravriuv rnv Alyver-rMV ypa.fAy.a-
Tosv t^lSoSov lKy.ctv^avov3-i, Tiiv kma-roXcy^a<fi>iW naKavjAmr livrk^av U, iaga-rm^v p xi"'^-
Ttti h Uooypafj.y.a-vui;. h^-ra-rnv li y.a.\ TlUvralav, rr.v h(oyhv<pmr,y «? h y.iv icni 5ia t«;v
wpa)T<«v o-TOiYEio'V Kvfio\oyiKh' h Se c-uij.Qo7.t>ch, tS? Se =rvy.Boy^ix.r.^ h |«£V )Ci;pioXo>'EiTai Kari
f^iuntrir h Ss iis-TTS^ Tpowiii2j y^a<pirai, h Si aVTixpu? aXXoyogET Tai Kara. T<vac aiviy^suf
«X(ov ya^ otv ypa^ai fioyXojoiEvo., niixXov mioZcrr <r£Xwv Se, s-x^l^'^ /uwoiiSef , xara roxupioXQ-
yodfAtm tl^oc Clement. Alex, stromal, lib. 5.

.){)2 INTEGRITY AND PURITY OF THE

not them in the least, who affirm Ezra and the men of" the
great congregation to have been the authors of the points,
seeing the authors of this rumour affixed that as the time
wherein the old Hebrew letters were excommunicated out of
the church, together with the Samaritans. Nay it casts a
probability on the other hand, namely, that Ezra laying aside
the old letters because of their difficulty, together with the
new, introduced the points to facilitate their use. Nor can
it be made to appear that the Samaritan letters had never any
vowels affixed to them, Postellus affirms that the Samari-
tans had points in the days of Jerome, and that their loss of
them is the cause of their present corrupt reading. ' Punc-
tis hodie quse habebant Hieronimi temporibus carent : le-
guntque, sine punctisadmodum depravate.' Postell. Alphab.
12. lingua. There were always some copies written without
vowels, which might be preserved, and the other lost. That
people (if we have any thing from them) being wicked, ig-
norant, sottish, superstitious, idolatrous, rejectors of the
greatest part of the Scripture, corruptors of what they had
received, might neglect the task of transcribing copies with
points, because a matter of so great care and diligence to be
performed aright. Nor is it improbable, whatever is pre-
tended to the contrary, that continuing in their separation
from the people of God, they might get the law written in a
character of their own choosing, out of hatred to the Jews.
Now let any man judge, whether from this heap of uncer-
tainties any thing can arise with the face of a witness, to be
admitted to give testimony in the cause in hand. He that
will part with his possession on such easy terms, never found
much benefit in it.

2. The constant practice of the Jews in preserving in
their synagogues one book which they almost adore, writ-
ten without points, is alleged to the same purpose ; for
what do they else hereby but tacitly acknowledge the points
to have a human original. Atis. But it is certain they do not
so acknowledge them, neither by that practice, nor by any
other way ; it being the constant opinion and persuasion of
them all (Elias only excepted) that they are of a divine ex-
tract; and if their authority be to be urged, it is to be sub-
mitted unto in one thing, as well as in another. 1. The
Jews give a threefold account of this practice. First, The

HEBREW AND GREEK TEXT. 503

difficulty of transcribing copies without any failing, the least
rendering the whole book, as to its use in their synagogues,
profane. 2. The liberty they have thereby, to draw out va-
rious senses, more eminent as they say, indeed more vain
and curious, than they have any advantage to do, when the
reading is restrained to one certain sense by the vowels and
accents. 3. To keep all learners in dependance on their
teachers, seeing they cannot learn the mind of God, but by
their exposition ; Rab. Azarias, lib. Jmre Bina. cap. 59. If
these reasons satisfy not any as to the ground of that prac-
tice, they may be pleased to inquire of them for others, who
intend to be bound by their authority ; that the points were
inve!ited by some late Massorites, they will not inform them.
For Jesuitical stories out of China, they are with me for the
most part of the like credit with those of the Jews in their
Talmud ; he that can believe all the miracles that they
work, where men are not warned of their juggling, may cre-
dit them in other things. However, as 1 said, I do not un-
derstand this argument; the Jews keep a book in their sy-
nagogues without points, therefore the points and accents
were invented by theTiberian Massorites; when they never
read it, or rather sing it, but according to every point and
accent in ordinary use. Indeed, the whole profound mys-
tery of this business seems to be this ; that none be admit-
ted to read or sing the law in their synagogues, until he be
so perfect in it, as to be able to observe exactly all points
and accents, in a book wherein there are none of them.

3. The testimony of Elias Levita, not only as to his own
judgment, but also as to what he mentions from Aben Ezra
and others, is insisted on. They affirm, saith he, that we
have received the whole punctuation from the Tiberian Mas-
sorites. Ans. It is very true, that Elias was of that judg-
ment ; and it may well be supposed, that if that opinion had
not fallen into his mind, the world had been little acquainted
with it at this day. That by receiving of the punctuation
from the Tiberians, the continuation of it in their school,
not the invention of it, is intended by Aben Ezra, is beyond
all exception evinced by Buxtorfius ; De Punct. Antiq. p. 1.
cap. 3. Nor can any thing be spoken more directly to the
contrary of what is intended, than that which is urged in
the prolegomena from Aben Ezra, comment, in Exod.

504 IXTEGIUTV AXD PURITY OF THE

XXV. 31. where he affirms that he saw some books examined
in all the letters, and the whole punctuation by the wise
men of Tiberias ; namely, to try whether it w^ere done ex-
actly, according to the patterns they had. Besides, allElias's
arguments are notably answered by Rabbi Azarias ; w-hose
answers are repeated by Joseph de Voisin in his most learned
observations, on the Proemium of the Pugio fidei, pp. 91,
92. And the same Azarias shews the consistency of the va-
rious opinions that were among the Jews about the vowels,
ascribing them, as to their virtue and force, to Moses, or
God on mount Sinai ; as to their figure and character to
Ezra ; as to the restoration of their use, unto the Massorites.
4. The silence of the Mishna Gemara, or whole Talmud,
concerning the points is farther urged. This argument is
also at large discussed by Buxtorfius, and the instances in
it answered to the full : nor is it needful for any man to add
any thing farther until what he hath discoursed to this pur-
pose be removed. See part. 1. cap. 6. See also Glassius, lib.
1. tract. 1. de Text. Hebrsei puritat. who gives instances to
the contrary ; yea, and the Talmud itself in Nedarim, or ' of
vows,' chap. iv. on Nehem. viii. 8. doth plainly mention them :
and treatises more ancient than the Talmud, cited by Rabbi
Azarias in Jmre Binah expressly speak of them. It is to me
a sufficient evidence, able to overbear the conjectures to the
contrary, that the Talniudists both knew, and in their read-
ings were regulated by, the points now in use, in that, as
many learned men have observed, there is not one text of
Scripture to be found cited in the Talmud, in any other sense,
as to the literal reading and meaning of the words, than only
thatwliich it is restrained unto by the present punctuation :
when it is known that the patrons of the opinion under con-
sideration, yield this constantly as one reason of the seventy
translators reading words and sentences otherwise than we
read them now in our Bibles; namely, because the books
they used were not pointed, whereby they were at liberty to
conjecture at this or that sense of the word before them.
This is one of the main pillars of Capellus's whole fabric in
his Critica Sacra. And how it can be fancied there should
be no variety between our present reading and the Tal-
mudists, upon supposition they knew not the use of points,
I know not. Is it possible, on this supposition, there should

HEBREW AND GREEK TEXT. 505

be such a coincidence between their and our present punc-
tuation ; where, on the same principle, it seems, there are so
many variations by the LXX and the Clialdee Paraphrast?

5. Of the n^DDI n\) which are pleaded, in the next place,
to this purpose, I shall speak afterward. The difference in
them is in the consonants, not in the vowels, which yet ar-
gues not that there were no vowels, when they were collected,
or disposed as now we find them. Yea, that there were no
vowels in the copies from whence they were collected (if
they were so collected) may be true ; but that that collec-
tion was made any later, for the main of it, than the days of
Ezra, doth not appear. Now, whateverwas done about the
Scripture in the Judaical church, before the times of our Sa-
viour, is manifest to have been done by divine authority, in
that it is no where by him reproved : but rather the integrity
of every word is by him confirmed. But of these things dis-
tinctly by themselves aftei'ward we are to speak.

6. A sixth argument for the novelty of the points is taken
from their number ; for whereas it is said all kinds of sounds
may be expressed by five vowels, we are in the present He-
brew punctuation supplied with fourteen or fifteen; which, as
it is affirmed, manifests abundantly that they are not coae-
vous or connatural to the language itself, but the arbitrary,
artificial invention of men, who have not assigned a sufficient
difference in their force and sound to distinguish them in
pronunciation. But this objection seems of small import-
ance. The ground of it is an apprehension, that we still retain
exactly the true pronunciation of the Hebrew tongue, which
is evidently false. It is now near two thousand years since
that tongue was vulgarly spoken in its purity by any people
or nation. To imagine that the true, exact, distinct pro-
nunciation of every tittle and syllable in it, as it was used
by them to whom it was vulgar and natural, is communi-
cated unto us, or is attainable by us, is to dream pleasantly
whilst we are awake. Aben Ezra makes it no small matter
that men of old knew aright how to pronounce Camets Ga-
dol. Saith he '(i:i\)r\ ^np"? Diyiv KpnDxi anno 'onn d.i snnD >mn
bni ' The men of Tiberias, also the wise men of Egypt and
Africa, knew how to read Camets Gadol. 2. Even the distinct
force of one consonant, and that always radical y is utterly
lost, so that the present Jews know nothing of its pronuncia-

506 IXTEGRITV AND PURITY OF THE

lion. 3. Nor can we distinguish now between 3^1 and pO be-
tween 2 ^^^^ V Though the Jews tell us that the wise men of
Tiberias could do so twelve hundred years ago ; as also be-
tween rand-, .. and v, 1 and •,. Nor is the distinct sound of Knny
so obvious unto us. The variety of consonants among many
nations, and their ability to distinguish them in pronunciation,
makes this of little consideration. The whole nation of the
Germans distinguish not between the force and sound of T
and D, whereas the Arabic Dal and Dhsal, Dad, Ta, and Da
manifest how they can distinguish those sounds. Nor are
the Jews ii* li/ D r \^ answered distinctly in any other lan-
guage ; to distinguish some of which good old Jerome had
his teeth filed by the direction of his Nicodemus." 6. The
truth is, the Hebrews have but ten vowels, five long and
tive short, or five great and five less ; Sheva is but a ser-
vant to all the rest ; and its addition to Segol and Patha
makes no new vowels. To distinguish between Camets Ha-
teph and Hateph Camets there is no colour. Seven only
of them, as Morinus hath manifested out of R. Jehuda
Chiug, one of the first grammarians among the Jews, namely,
T - .. V ^ i they called (of old) kings, or the chief rulers of all
the motions of the letters. So that indeed they have not
so many figures to distinguish sounds by, with all their
vowels, as have the Greeks. Besides the seven vowels they
have twelve diphthongs, and three of them, as to any peculiar
sound, as mute as Sheva. It is true, Pliny'' tells us that
Simonides Melicus found out two of the vowels, r/ and w,
as he did also two consonants, ^ and \p : but surely he did
so, because he found them needful to answer the distinct
sounds used in that language, or he had deserved little
thanks for his invention. Speaking lately with a worthy
learned friend, about a universal character, which hath
been mentioned by many, attempted by divers, and by him'

» Veni rursuin Hierosolyraam/ot Bethlehem ubi labore pretii Barteniium Judceuiu
nocturniim habui pra'ccplorem tiiiu'bat cniin Judreos, et exLJbebat se niihi alium
Nicodeiiuiii). ilieron. Epist. ad Occamira.

'' Lilcras semper arI)itror Assyrias fuissc, sed alii apud Egyptios a Mercuric, ut
Gellius; alii ajiud Tyros rcpcrtas volant : utiquc in Gra^ciam intulisse e Plioenice
Cadiuuni sexdcceiu niinicro, quibvis Trojano hello adjecissc quatuor hac figura & ^
<f> X\ Paliiiicdem totidcni, post cum Simonidein Mclicuiii ( n -^ ai, quaruni omnium
VIS ia nostris cognoscitur ; Plinius Nat. Hist. lib. 7. cap. 56. qu;e quis in vitain-
venerit. c pr. Wilkins, Ward, of Wad. Col.

HEBREW AND GREEK TEXT. 507

brought to that perfection, as will doubtless yield much, if
not universal, satisfaction unto learned and prudent men,
when he shall be pleased to communicate his thoughts upon
it to the world ; we fell occasionally on the difference of
apert sounds or vowels, which when I heard him with good
reason affirm to be eight or nine, remembering this argu-
ment about the Hebrew points, I desired him to give his
thoughts in a few words the next day, which he did accord-
ingly ; now because his discourse seems evidently to dis-
cover the vanity of this pretence, that the Hebrew vowels
are an ai'bitrary invention from their number, I have here
inserted it.

. ^ J .^, f Simple. Vowels.

Apert sounds are either \j^J[^^^^ Diphthongs.

I. Apert simple sounds are dis- ( Formally,
tinguishable ( Accidentally.

1. The formal difference is that which doth constitute se-
veral letters, and must depend upon the various apertion,
required to the making of them, together with the gravity
or acuteness of the tone which is made by them. Accord-
ing to which, there are at least eight simple vowels, that
are by us easily distinguishable ; viz.

1 C magis acutum, as in he, me, she, ye. Sec.

o* E < minus acutum, as the English, the : the Latin,
(. me, te, se, Sec.

3. I or Y, which are both to be accounted of one power
and sound. Shi, di : thy, my :

4. » ^ magis apertum. All, tall, gall, wall.

5. 1 minus apertum. Ale, tale, gale, wale.

^ /-Rotundum, minus grave, as the English, go, so,

* ^ 3 ^^o : the Latin, do.
„ ^ magis grave et pingue, as the English, do, to,

^ who.
8. U, as in tu, use, us, &c.
So many apert simple sounds there are evidently distin-
guishable, I would be loath to say that there neither are,
nor can be any more ; for who knows, how many other
minute differences of apertion and gravity, may be now
used, or hereafter found out by others, which practice and
custom, may make as easy to them as these are to us.

2. But besides this formal difference, they are some of
them accidentally distinguishable from one another, with

508 INTEGRITY AND PURITY OF THE

reference to the quantity of time required to their prola-

tion, whereby the same vowel becomes sometimes j ^i ^

„ _, . ^ C Long; Oiiete, steme.

So Emm. acute. J ^i^^ft ^net, stem.

J C L. Alive, give, drive, title, thine.

I S. Live, give, driven, C^" ie, tittle, thin.

. . . , . C L. Bate, hate, cate. same, dame — ae
A, mm. Apert. A | ^^ -3^^^ j^^^^ ^^^^ ^^'^^^^ ^^^_

p. Ro- ^ L. One, none, note, 8cc. — oe vel oa.
tund. \ S. One (non Lat.) not.

yy ^ L. Use, tune, pule, acute. ue

^ S. Us, tun, pull, cut.
The other remaining vowels, viz. E magis acut. A magis

apert. et O magis grave, do not change their quantities

but are always long.
2. Diphthongs are made of the complexion of two vowels

in one syllable, where the sounds of both are heard.

These are,

1. Ei, ey. — Hei, Lat. They.

2. Ea. Eat, meat, seat, teat, yea, plea.

3. Eu, ew. Few, dew. Heu, Lat.

4. Ai, ay. Aid, said, pay, day.

5. Au, aw. Audience, author, law, draw.

6. Oi, oy. Point, soil, boy, toy.

7. Ou, ow. Rout, stout, how, now.

8. Ui, uy. Bui, juice.

9. Eo. Yeoman, people.

How other diphthongs (which have been used) may be signifi-
cant for the expression of long vowels, see noted above. (^
There is then very little weight to be ventured upon the
strength of this objection.

Proleg. 8. 46. 7. It is farther pleaded, that the ancient
translations, the Greek, the Chaldee, and the Syriac, do mani-
fest, that at the time of their composing the points were not
invented ; and that because in sundry places it is evident
that they read otherwise, or the words with other points (I
mean as to the force and sound, not figure of them) than
those now affixed. For this purpose, very many instances
are given us out of the LXX, especially by Capellus : Gro-
tiu3 also takes the same course. But neither is the objec-

HEBREW AND GREEK TEXT. 509

tion of any force to turn the scale in the matter under con-
sideration. Somewhat will, in the close of this discourse, be
spoken of those translations. The differences that may be
observed in them, especially the former, would as well prove
that they had other consonants, that is, that the copies they
used had other letters and words than ours, as other vowels.
Yea, if we must suppose where they differ from our present
reading, they had other and better copies, it is most certain
that we must grant ours to be very corrupt. ' Hoc Ithacus
vellet;' nor can this inference be avoided, as shall, God will-
ing, be farther manifested if occasion be administered. The
truth is, the present copies that we have of the LXX do in
many places so vary from the original, that it is beyond all
conjecture what should occasion it. I wish some would try
their skill upon some part of Job, the Psalms, and the Pro-
phets, to see if, by all their inquiries of extracting various
lections, they can find out how they read in their books, if
they rendered as they read ; and we enjoy what they ren-
dered. Simeon de Muys tells us a very pretty story of him-
self to this purpose; Assert. Heb, Vind. sect. 1. As also,
how ridiculous he was in his attempt. But I shall recall
that desire ; the Scripture indeed is not so to be dealt withal ;
we have had too much of that work already. The Rabbini-
cal {<-ipn bii is not to be compared with some of our critics,
Temura and Notaricon. Of the Chaldee paraphrase I shall
speak afterward. It seems not to be of the antiquity pre-
tended. It is not mentioned by Josephus, nor Orio-en, nor
Hierome ; but this will not impeach its antiquity. But
whereas, it is most certain, that it was in high esteem and
reverence among all the Jews before the time assigned for
the punctuation of the points, it seems strange that they
should in disposing of them, differ from it voluntarily in so
many places.

Besides, though these translators or any of them, might
use copies without vowels, as it is confessed that always
some such there were, as still there are, yet it doth not fol-
low at all that therefore the points were not found out nor
in use. But more of this when we come to speak distinctly
of these translations.

8. Of the same importance is that which is in the last
place insisted on, from the silence of Hierome and others of

510 IXTEGRITY AXD PURITY OF THE

the ancients, as to the use of the points among the Hebrews.
But Hierome saw not all things, not the Chaldee jiaraphrase,
whicli our authors suppose to have been extant at least four
hundred years before him ; so it cannot be made evident,
that he mentioned all that he saw. To speak expressly of
the vowels he had no occasion, there was then no controversy
about them. Nor were they then distinctly known by the
names whereby they are now called. The whole current of
his translation argues that he had the Bible as now pointed.
Yea, learned men have manifested by instances that seem of
irrefragable evidence, that he had the use of them. Or, it
may be, he could not obtain a pointed copy, but was in-
structed by his Jew in the right pronunciation of words.
Copies were then scarce, and the Jews full of envy : all these
things are uncertain. See Munster. Prsefat, ad Bib, The
truth is, either I cannot understand his words, or he doth
positively affirm that the Hebrew had the use of vowels; in
his epistle to Evagrius, Epist. 126: ' Nee refert utrum Salem
an Salim nominetur, cum vocalibus in medio litteris perraro
utantur Hebi'sei;' if they did it pe}-raro, they did it; and then
they had them ; though in those days to keep up their cre-
dit in teaching, they did not much use them; nor can this be
spoken of the sound of the vowels, but ol' their figures, for
surely they did not seldom use the sounds of vowels, if they
spake often. And many other testimonies from him may be
produced to the same purpose.

Morinus in his late ' Opuscula Hebrsea Samaritica,' in his
digression against the Hebrew points and accents, the first
part, page 209. brings in a new argument to prove that the
jmncta vocalia were invented by the Jewish grammarians,
however the distinction of sections might be before. This
he attempts out of a discourse of Aben Ezra concerning the
successive means of the preservation of the Scripture : first,
by the men of the great synagogue, then by the Massorites,
then by the grammarians. As he assigns all these their se-
veral works, so to the grammarians the skill of knowing the
progresses of the holy tongue, the generation of the kingly
points and of Sheva, as he is by him there cited at large.
After he labours to prove by sundry instances, that the
puncta vocalia are by him called reges, and not the accents,
as is now the use. And in the addenda to his book pre-

HEBREW AND GREEK TEXT. 511

fixed to it, he triumphs upon a discovery that the vowels are
so called by Rabbi Jehuda Chiug, the most ancient of the
Jewish grammarians. The business is now it seems quite
finished ; and he crys out, ' Oculis aliorum non egemus
amplius, avruTTTat nunc sumus.' A sacrifice is doubtless due
to this drag of Morinus. But quid clignum tanto.

1. The place insisted on by him out of Aben Ezra, was
some years before produced, weighed, and explained by Bux-
torf, out of his U)'1\>T} ]'Wb >;mp or the standard of the holy
tongue ; De punct. Orig. part. 1. page 13, 14. cap. 3. and it
is not unlikely, from Morinus, his preface to his considera-
tion of that place, that he fixed on it some years ago, that he
learned it from Buxtorfius, by the provision that he lay's in
against such thoughts ; for what is it to the reader when
Morinus made his observations ; the manner of the men of
that society in other things gives suflicient grounds for this
suspicion. And Simeon de Muys intimates, that he had
dealt before with the Father as he now deals with the Son ;
Censur. in Excercitat. 4. cap. 7. pag. 17. himself with great
and rare ingenuity acknowledging what he received of him.
Ass. Text. Heb. ver. cap. 5. ' Dicesve me haec omnia mu-
tuatum a Buxtorfio ? quidni vero mutuor, si necesse erit.'
But what is the great discovery here made ? That the punda
vocalia are some of them called res,es ; the accents have now
got that appellation, some of them are reges, and some minis-
tri: so that the present state of things, in reference to vowels
and accents, is but novel. 2. That the grammarians in-
vented ihe&e 7'egia puncta, as Aben Ezra says.

But I pray what cause of triumph or boasting is in all
this goodly discovery ? was it ever denied by any, that the
casting of the names of the vowels and accents, with the ti-
tles, was the work of the grammarians ; was it not long since
observed by many, that the five long vowels with "• and " were
called of old, 7rges'^ And that the distinction of the vowels
into long and short was an invention of the Christians rather
than Jewish grammarians ; the Jews calling them, some ab-
solutely reges, some great and small, some matres et Jilias.
But then, saith he, the grammarians were the inventors of
these points ; why so ? Aben Ezra refers this unto the work
of the grammarians, to know the progresses of the holy
tongue, the generation of those kings, &c. but can any

512 INTEGRITY AND PURITY OF THE

thing be more evident against his design than his own testi-"
mouy? It was the work of the grammarians to know these
things, therefore not to invent them ; did they invent the
radical and servile letters? Surely they also then invented
the tongue ; for it consists of letters radical and servile, of
points and accents ; and yet this is also ascribed to them by
Aben Ezra. But it is well that Morinus hath at length
lighted upon R. Jehuda Chiug : his opinion before was col-
lected out of Kimchi, Ephodius, Muscatus,and others. But
what says he now himself; for aught appears by what we
have quoted by Morinus, he is like to prove a notable wit-
ness of the antiquity of the points. It may be well supposed
that Morinus writing on set purpose against their antiquity
would produce that testimony which in his whole author was
most to his purpose ; and yet he fixes on one, wherein this
ancient grammarian, who lived about the years of Christ
1150 or 1200, gives us an account of the points with their
names, without the least intimation of any thing to the im-
peachment of their divine original ; so also the same Aben
Ezra on Psal. ix. 7. tells us of one Adonim Ben-lafrad, who
long before this R. Jehuda, found " for ^ in an ancient copy.
And, therefore, when Morinus comes to make the conclusion
of his argument, discovering it seems himself the folly of
the pretence, that the points were invented by the gramma-
rians, the last sort of men mentioned by Aben Ezra, he says,
' Procul omni dubio est, et luce meridiana clarius Aben Ezram
sensisse omnium vocalium punctationem a Massorithis Ti-
beriensibus, et grammaticis, qui hos sequuti sunt Originem
ducere.' But of these Massorites there is not one word in
the premises, nor is any such thing assigned unto them by
Aben Ezra; but quite another employment, of making a
hedge about the law by their observations on all the words
of it; and had he dreamed of tb.eir inventing the points, he
would sure enough have assigned that work to them ; and
for the grammarians, his own testimony lies full to the con-
trary.

And these are the heads of the arguments insisted on by
Capellus and others, and by these prolegomena, to prove the
Hebrew punctuation to be an invention of the Jews of Ti-
berias five hundred years or more after the incarnation of
Christ. 'Brevis Cantilena, sed longum Epiphonoma.' As

HEBREW AND GREEK TEXT. 513

I have not here designed to answer them at large, with the
various instances produced to give countenance unto them
(nor is it needful for any so to do, until the answer already-
given to them be removed), so by the specimen given of
their nature and kind, the sober and pious reader may easily
judge whether there be any force in them, to evert the per-
suasion opposed by them ; grounded on the catholic tradi-
tion and consent of the Jews, the uncontradicted reception,
of them absolutely, without the least opposition all the world
over, by Jews and Christians, the very nature of the punctua-
tion itself following the genius of the language, not arising
or flowing from any artificial rules, the impossibility of as-
signing any author to it since the days of Ezra, but only by
such loose conjectures and imaginations as ought not to be
admitted to any plea and place in this weighty cause ; all
attended with that great uncertainty, which without their
owning of these points to be of divine original, we shall be
left unto, in all translations and expositions of the Scripture.
It is true, whilst the Hebrew language was the vulgar tongue
of the nation, and was spoken by every one uniformly every
where, it had been possible, that upon a supposition that
there were no points, men, without infallible guidance and
direction, might possibly affix notes and figures, which might,
with some exactness, answer the common pronunciation of
the language, and so consequently exhibit the true and pro-
per sense and meaning of the words themselves. But when
there had been an interruption of a thousand years in the
vulgar use of the language, it being preserved pure only in
one book, to suppose that the true and exact pronunciation
of every letter, tittle, and syllable, was preserved alive by oral
tradition, not written any where, not commonly spoken by
any, is to build towns and castles of imaginations, which may
be as easily cast down as they are erected. Yet unless this
be supposed (which with no colour of reason can be sup-
posed, which is yet so by Capellus and the learned author
of the prolegomena), it must be granted, that the great rule
of all present translations, expositions, and comments, tnat
have been made in the church of God for some hundreds of
years, is the arbitrary invention of some few Jews, living in
an obscure corner of the world, under the curse of God, in
their unbelief and blindness. The only relief in the prole-

VOL. IV. 2 L

514 IXTEGRTTV AND PURITY OF THE

gomena, against this amazing inference, is, as was said, that
the Massorites affixed not the present punctuation arbitra-
rily (so also Capellus), but according to the tradition they
had received. What weight is to be laid upon such a tra-
dition for near a thousand years (above, according to Mori-
nus), is easily to be imagined. Nor let men please them-
selves with the pretended facility of learning the Hebrew
language without points and accents, and not only the lan-
guage, but the true and proper reading and distinction of it
in the Bible. Let the points and accents be wholly removed,
and all apprehensions of the sense arising by the restraint
and distinction of the words as now pointed ; and then turn
in the drove of the learned critics of this age upon the naked
consonants, and we shall quickly see what woful work, yea
havoc of sacred truth, will be made amongst them. Were
they shut up in several cells, I should scarcely expect the
harmony and agreement amongst them, which is fabulously
reported to have been in the like case among the LXX.
The Jews say, and that truly, k^ vny^n r]i<li{>n ^y mwb DK W>i<
D'T ' no man can lift up his tongue to read without punctua-
tion.' And, ' si ration! in his et similibus dominium conce-
damus, toti mutabuntur libri, in literis, vocibus, et sententiis,
etsic res ipsaquoque mutabitur ;' lib. Cosri. 1. par. 3. p. 28.
And thus have I, Vv'ith all possible brevity, vindicated the
position formerly insisted on, from this grand exception,
which might be justly feared from the principles laid down
in the prolegomena.

CHAP. vn.

Of the yir\2) np Theh- nature and original. The diff'erence is in the
consonants. Morinus's vain charge on Arias Montanus. The senses of
loth consistent. Of the great congregation. The spring and rise of
these various readings. The judgment of the Prolegomena about them ;
their order twice over in the Appendix. The rise assigned to them con-
sidered. Of Capellus, his opinion, and the danger of it.

We are not as yet come to a close. There is another thing
agitated in these prolegomena, and represented in the ap-
pendix, that may seem to derogate from the universality of

HEBREW AND GREEK TEXT. 515

my assertion, concerning the entire preservation of the ori-
ginal copies of the Scripture. The I'DDI np or the scriptio
and lectio, or scnptum and lectum, is that which I intend. The
general nature of these things is known to all them that have
looked into the Bible. One word is placed in the line, and
another in the margin ; the word in the line having not the
points or vowels affixed to it that are its own, but those that
belong to the word in the margin ; of this sort, there are in
the Bible eight hundred and forty, or thereabouts; for some
of the late editions, by mistake or oversight, do differ in the
precise number. All men that have wrote any considerations
on the Hebrew text, have spoken of their nature in general ;
so hath the author of these prolegomena. As to our present
concernment, namely, to manifest that from them no argu-
ment can arise to the corruption of the original, the ensuing
observation concerning them may suffice.

1. All the difference in these words is in the consonants,
not at all in the vowels. The word in the margin owns the
vowels in the line as proper to it ; and the vowels in the
line seem to be placed to the word whereunto they do not
belong, because there is no other meet place for them in the
line where they are to be continued, as belonging to the in-
tegrity of the Scripture.

Morinus, to manifest his rage against the Hebrew text,
takes from hence occasion to quarrel with Arias Montanus,
and to accuse him of ignorance and false dealing; De Heb.
Text, sincer. Excer. 1. cap. 4. p. 40.

The pretence of his quarrel he makes to be, that Arias
affirms the greatest part of these various lections to consist
in some differences of the points ; for which purpose, he cites
his words out of his preface to his collection of various lec-
tions. 'Maxima in his lectionibus varietatis pars in hujus-
modi punctorum discrepantia consistit, ut toto hujus Maz-
zoreth sive variarum lectionum volumine deraonstratur.'
Whereunto he subjoins, '"Mira assertio ne una quidem in
punctis sita est. Catalogum plurimorum ipse ad finem prse-
fationis adtexuit. Et varietates oranes sunt in literis, nulla
in punctis. Confidentius scribo omnium variarum lectionum
quas Judaei appellant l>n3"i np Keri et Ketib de quibus agit
Arias nulla prorsus ad puncta pertinet. Iterum confidentius,
&c.' Would not any man think but that the man had made

2 l2

51G IXTEGRITV AND PURITY OF THE

here some great discovery, both as to the nature of the np
D'DDl, as also to the ignorance of Arias, whom he goes on to
reproach as a person unacquainted witli the Massora, and
with the various lections of Ben Asher and Ben Naphtali, of
the east and western Jews, at the end of the Venetian Bibles ;
which Bibles he chiefly used in the printing of his own.
And yet, on the other hand, men acquainted with the ability
and great deserving of Arias, will be hardly persuaded, that
he was so blind and ignorant, as to affirm the greatest part of
the variety he spoke of, consisted in the changing of vowels,
and immediately to give instances, wherein all he mentions
consists in the change of consonants only. But what if all
this should prove the ignorance and prejudice of Morinus?
First, to his redoubled assertion about the difference of the
Keri and Ketib in the consonants only, wherein he speaks as
though he were blessing the world with a new and strange
discovery, it is a thing known ' lippis et tonsoribus,' and hath
been so since the days of Elias Levita; what then intended
Arias Montanus to affirm the contrary; 'hie nigri succus
loliginis, haec est airugo mera;' he speaks not at all of the
3'DD1 np, but merely of the anomalous pointing of words, in
a various way from the genius of the tongue, as they are
observed and reckoned up in the Massora: of other varieties
he speaks afterward; giving a particular account of the Keri
Uketib, which, whether he esteemed various lections or no,
I know not. ' Non si te capuis aeques.' But all are ignorant
who are not of the mind of an aspiring Jesuit.

Tiiat the difference in the sense, taking in the whole con-
text, is upon the matter very little, or none at all ; at least,
each word, both that in the line, and that in the maro-in,
yield a sense agreeable to the analogy of faith.

Of all the varieties that are found of this kind, that of
two words, the same in sound, but of most distinct significa-
tions, seems of the greatest importance; namely i"? and vh
fourteen or fifteen times, where vh 'not,' is in the text; the
margin notes '-^ 'to him,' or ' his,' to be read. But yet, though
these seem contrary one to the other, yet wherever this falls out,
a sense agreeable to the analogy of faith ariseth fairly from
either word. As, to give one or two instances : Psal. c. 3.
'I^r^^^. ^"^"l 'lOT ^VW] ' he hath made us, and not we ourselves.'
The Keri in the margin is i"?^' his,' giving this sense; 'he hath

HEBREW AND GREEK TEXT. 517

made us, and his we are ;' the verb substantive being in-
cluded in the pronoun. So Isa. Ixiii. 9. "liJ iO DJ1"1)^ 7D1

r v X T :■ T ;

* in all their afflictions or straits, no straitness;' so the
3>r)D the n^) ^b ' straitness or affliction was to him,' or ' he was
straitened or afflicted.' In the first way, God signifieth
that when they were in their outward straits, yet he was
not straitened from their relief; in the other, that he had
compassion for them, was afflicted with them, which, upon
the matter, is the same; and the like may be shewed of the
rest.

I confess, I am notable fully to satisfy myself in the ori-
ginal and spring of all this variety, being not willing merely
to depend on the testimony of the Jews, much less on the
conjectures of late innovators. To the uttermost length of
my view, to give a full account of this thing is a matter of
no small difficulty. Their venerable antiquity and unques-
tionable reception by all translators, gives them sanctuary
from being cast down from the place they hold by any man's
bare conjecture. That which, to me, is of the greatest im-
portance, is, that they appear most of them to have been in
the Bibles, then, when the oracles of God were committed
to the Jews, during which time we find them not blamed for
addino- or altering; one word or tittle. Hence the Chaldee
Paraphrast often follows the to ^'X^ which never was in the
line, whatever some boastingly conjecture to the contrary:
and sometimes the to n>nD. That which seems to me most
probable is, that they werr^ collected, for the most part of
them, by that n^HJ nnD3D>ti^3i< ' the men of the great con-
gregation.' Some, indeed, I find of late (I hope not out of
a design to bring all things to a farther confusion about the
original), to question whether ever there were any such thing
as the great congregation. Morinus calls it a Judaical fig-
ment. Our prolegomena question it. Prol. 8. sect. 22.
But this is only to question, whether Ezra, Nehemiah,
Joshua, Zachariah, Haggai, and the rest of the leaders of the
people in their return from the captivity, did set a Sanhedrim,
according to the institution of God, and labour to reform the
church and all the corruptions that were crept either into
the word or worship of God. I see not how this can rea-
sonably be called into question, if we had not to confirm it
the catholic tradition of Jews and Christians. Neither is it

518 IXTEGIUTY AXD PURITY OF THE

called the great congregation from its number, but eminency
of persons. Now on this supposition it may be granted, that
the np on the books of these men themselves, Ezra and the
rest, were collected by the succeeding churches; unless we
shall suppose with Ainsworth, that the word was so received
from God, as to make both necessary. And if we know not
the true cause of its being so given, we have nothing to blame
but our own ignorance, this not being the only case wherein
we have reason so to do. Our last translation generally ren-
dereth the word in the margin, noting also the word in the
line where there is any considerable difference. Those who
have leisure for such a work, may observe what choice is
used in this case by old and modern translators. And, if
they had not believed them to have had an authoritative
original beyond the impeachment of any man in these days,
they could not fairly and honestly have used both line and
margin, as they have done.

What says now our prolegomena, with the appendix
unto these things.

1. We have them in the appendix, represented unto us
in their own order, according as they are found in the
books of the Scriptures; and then over again, in the
order and under the heads that they are drawn and driven
unto by Capellus ; a task that learned man took upon him-
self, that he might, in the performance of it, give some coun-
tenance to his opinion, that they are, for the most part, cri-
tical emendations of the text, n'.s^de by some late Massorites,
that came no man knows whence; that live, no man knows
where, nor when. Thus, whereas these Keri Uketib have the
only face and appearance upon the matter, of various lec-
tions upon the Old Testament (for the Jews' collections of
the various readings of Ben Asher and Ben Naphtali, of
the oriental and occidental Jews, are of no value, nor ever
had place in their Bible, and may be rejected), the unwary
viewer of the appendix is presented with a great bulk of
them, their whole army being mustered twice ov^er in this
service.

But this inconvenience may be easily amended, nor am
I concerned in it. Wherefore, thirdly, for the rise of them
it is said, that some of them are the amendments of the Mas-
sorites or Rabbins ; others, various lections out of divers

HEBREW AND GREEK TEXT. 519

copies. That they are all, or the most part of them, critical
amendments of the Rabbins is not allowed ; for which latter
part of his determination we thank the learned author ; and
take leave to say that in the former we are not satisfied ;
Prol. 8. 23 — 25. the argmnents thatare produced to prove them
not to have been from Ezra, but the most part from post-talmu-
dical Rabbins, are capable of a very easy solution, which also
another occasion may discover; at present I am gone already
too far beyond my intention, so that I cannot allow myself
any farther digression.

To answer briefly. Ezra and his companions might be
the collectors of all those in the Bible but their own books ;
and those in their own books might be added by the suc-
ceeding church. The oriental and occidental Jews, differ
about other things as well as the Keri and Ketib. The rule
of the Jews, that the Keri is always to be followed, is novel ;
and therefore the old translators might read either, or both,
as they saw cause. There was no occasion at all why these
things should be mentioned by Josephus, Philo, Origen :
Hierome says, indeed, on Isa. xlix. 5. that Aquila rendered
that word, ' to him,' which is written with b and «, not b
and 1. But he makes it not appear that Aquila read not as
he translated, that is, by the n^. And for what is urged of
the Chaldee and LXX, making use of the Keri and Ketib,
it is not intended that they knew the diflTerence under these
names, but that these diff'erences were in their days. That
the word now in the margin was in the line until the days of
the pretended Massorites, is not to be said nakedly but
proved, if such a novel fancy expect any credit in the world.
That the Judaical Rabbins have made some alterations in the
text of their own accord, at least, placed words in the mar-
gin, as to their consonants, supplying their vowels in the
line where they ought not to have place ; that there were
various lections in the copies after the Talmud, which have
been gathered by some obscure Jews, no mention being
made of those collections in the Massora, or any of their
grammarians, is the sum of the discourse under considera-
tion. When all this, or any part of it, is proved by testi-
mony, or evident reason, we shall farther attend unto it.

In the mean time I cannot but rejoice, that Capellus's
fancy about these things, than which l know nothing more

520 INTEGRITY AND PURITY OF THE

pernicious to the truth of God, is rejected. If these hun-
dreds of words were the critical conjectures and amendments
of the Jews, what security have we of the mind of God, as
truly represented unto us, seeing that it is supposed also,
that some of the words in the margin were sometimes in the
line ; and if it be supposed, as it is, that there are innume-
rable other places of the like nature, standing in need of
such amendments, what a door would be opened to curious
pragmatical wits, to overturn all the certainty of the truth of
the Scripture, every one may see. Give once this liberty to
the audacious curiosity of men, priding themselves in their
critical abilities, and we shall quickly find out what woful
state and condition the truth of the Scripture will be brought
unto. If the Jews have made such amendments and cor-
rections of the text, and that to so good purpose, and if so
much work of the like kind yet remain, can any man possibly
better employ himself, than, with his uttermost diligence, to
put his hand to this plough. But he that puUeth down a
hedge, a serpent shall bite him.

CHAP. VIII.

Of gathering various lections by the help of translations. The proper use
and benefit of translations. Their new pretended use. The state of the
originals on this new pretence. Of the remedy tendered to the relief of that
stale. No copies of old differing in the least from those we now enjoy, from
t.'iC testimony of our Saviour. No testimony, neiv or old, to that purpose.
Requisites unto good translations. Of the translations in the Biblta Poly-
(jlotta. Of the Arabic. OftheSyriac. Of the Samaritan Pentateuch. Of
the Chaldee paraphrase. Of the vidgar Latin. Of the Seventy. Of the
translation of the New Testament. Of the Persian. Of the Ethiopian
The value of these translations as to the work in hand. Of the supposition
of yross corruption in the oriyinals. Of various lections out of Grotius.
Of the Appendix in general.

Because it is the judgment of some, that yet other objec-
tions may be raised against the thesis pleaded for, from what
is affirmed in the prolegomena about gutherino- various lec-
tions by the help of translations, and the instances of that
good work given us in the appendix, I shall close this dis-
course with the consideration of that pretence.

HEBREW AND GREEK TEXT. 521

The great and signal use of various translations, which
hitherto we have esteemed them for, was the help afforded
by them in expositions of the Scripture. To have repre-
sented unto us in one view the several apprehensions and
judgments of so many worthy and learned men, as were the
authors of these translations, upon the original words of the
Scripture, is a signal help and advantage unto men inquiring
into the mind and will of God in his word. That translations
"Were of any other use formerly, was not apprehended. They
are of late presented unto us under another notion : namely,
as means and helps of correcting the original, and finding
.out the corruptions that are in our present copies, shewing
that the copies which their authors used, did really differ
from those which we now enjoy and use. For this rare inven-
tion we are, as for the former, chiefly beholden to the learned
and most diligent Capellus, who is followed, as in sundry in-
stances himself declares, by the no less learned Gi'otius.
To this purpose the scene is thus laid : it is supposed of old
there were sundry copies of the Old Testament differing in
many things, words, sentences, from those we now enjoy.
Out of these copies, some of the ancient translations have
been made. In their translations they express the sense
and meaning of the copies they made use of. Hence, by
considering what they deliver, where they differ from our
present copies, we may find out (that is, learned men who
are expert at conjectures may do so) how they read in theirs.
Thus may we come to a farther discovery of the various cor-
ruptions that are crept into the Hebrew text, and by the help
of those translations amend them. Thus Capellus. The
learned author of our prolegomena handles this business,
Prol. 6. I do not remember that he expressly any where
affirms that they had other copies than those we now enjoy;
but, whereas (besides the Keri and Ketib, the various read-
ings of Ben Asher, and Ben Naphtali, of the east and west-
ern Jews), there are, through the neglect, oscitancy, and frail-
ty of the transcribers, many things befallen the text, not
such failings as happening in one copy, may be easily recti-
fied by others, which are not to be regarded as various lec-
tions, nor such as may be collected out of any ancient co-
pies, but faults, or mistakes, in all the copies we enjoy, or
.have ever been known, by the help and use of translations.

522 IXTEGllITY AND PURITY OF THE

conjecturing how they read in their books, either with other
words or letters, consonants or points, we may collect various
lections, as out of the original. What this opinion upon the
matter difFereth from that of Capellus I see not ; for the
difference between our copies and those of old, are by him
assigned to no other original ; nor doth Capellus say that
the Jews have voluntarily corrupted the text ; but only that
alterations are befallen it by the means and ways recounted
in the prolegomena. To make this evident by instances,
we have a great number of such various lections gathered by
Grotius in the appendix. The truth is, how that volume
should come under that name, at first view I much wondered.
The greatest part of it gives us no various lections of the
Hebrew text as is pretended ; but various interpretations of
others from the Hebrew. But ,the prolegomena salve that
seeming difficulty. The particulars assigned as various lec-
tions, are not differing readings collected out of any copies
extant, or ever known to have been extant, but critical con-
jectures of his own for the amendment of the text, or at most
conjectures upon the reading of the words by translators,
especially the LXX and vulgar Latin.

Let us now consider our disease intimated, and the
remedy prescribed ; together with the improbability of the
one, and the unsuitableness of the other, as to the removal
of it, being once supposed. The distemper pretended is
dreadful, and such, as it may well prove mortal to the sa-
cred truth of the Scripture. The sum of it, as was declared
before, is, that there were of old sundry copies extant, dif-
fering in many things from those we now enjoy, according
to which the ancient translations were made ; whence it is
come to pass, that in so many places they differ from our
present Bibles, even all that are extant in the world ; so Ca-
pellus ; or that there are corruptions befallen the text (varie-
ties from the avr6yQa({)a) that may be found by the help of
translations, as our prolegomena.

Now, whereas the first translation that ever was, as is
pretended, is that of the LXX, and that of all others, ex-
cepting only those which have been translated out of it,
doth most vary and differ from our Bible, as may be made
good by some thousands of instances, we cannot but be ex-
ceedingly uncertain in finding out wherein those copies.

HEBREW AND GREEK TEXT. 523

which, as it is said, were used by them, did differ from ours,
or wherein ours are corrupted ; but are left unto endless
uncertain conjectures. What sense others may have of this
distemper I know not ; for my own part, I am solicitous for
the ark ; or the sacred truth of the original ; and that be-
cause I am fully persuaded that the remedy and relief of this
evil, provided in the translations, is unfitted to the cure, yea,
fitted to increase the disease. Some other course then must
be taken. And seeing the remedy is notoriously insufficient
to effect the cure, let us try whether the whole distemper be
not a mere fancy, and so do what in us lieth to prevent that
horrible and outrageous violence, which will undoubtedly be
offered to the sacred Hebrew verity, if every learned moun-
tebank may be allowed to practise upon it, with his conjec-
tures from translations.

It is well known, that the translation of the LXX, if it
have the original pretended, and which alone makes it con-
siderable, was made and finished three hundred years, or near
thereabout, before the incarnation of our Saviour ; it was in
that time and season wherein the oracles of God were com-
mitted to the Jews, whilst that church and people were the
only people of God, accepted with him, designed by him
keepers of his word, for the use of the whole church of
Christ to come, as the great and blessed foundation of truth.
A time when there was an authentic copy of the whole Scrip-
ture, as the rule of all others, kept in the temple ; now can it
be once imagined, that there should be at that time such
notorious varieties in the copies of the Scripture, through
the negligence of that church, and yet afterward neither
our Saviour nor his apostles take the least notice of it ; yea,
doth not our Saviour himself affirm of the word that then
was among the Jews, that not 'Iwra iv or ij,ia Ktpaia of it
should pass away or perish, where let not the points, but the
consonants themselves with their apices, be intended or
alluded unto in that expression; yet of that word, which
was translated by the LXX, according to this hypothesis,
and which assuredly they then had if ever, not only letters
and tittles, but words, and that many, are concluded to be
lost. But that no Jew believes the figment we are in the
consideration of, I could say, ' credat Apella.'

2. Waving the consideration of our refuge in these cases,

524 INTEGRITY AND PURITY OF THE

namely, the good providence and care of God in the preser-
vation of his word, let the authors of this insinuation prove
the assertion ; namely, that there was ever in the world any
other copy of the Bible, differing in any one word from those
that we now enjoy ; let them produce one testimony, one
author of credit, Jew or Christian, that can, or doth, or ever
did, speak one word to this purpose. Let them direct us to
any relic, any monument, any kind of remembrance of them,
and not put us off with weak conjectures upon the signifi-
cation of one or two words, and it shall be of weight with
us ? Is it meet, that a matter of so huge importance, called
into question by none but themselves, should be cast and
determined by their conjectures ? do they think that men
will part with the possession of truth upon so easy terms ?
that they will be cast from their inheritance by divination ?
But they will say, is it not evident that the old translators
did make use of other copies, in that we see how they have
translated many words and places, so as it was not possible
they should have done, had they rendered our copy accord-
ing to what we now read : but will, indeed, this be pleaded?
May it not be extended to all places, as well as to any ?
and may not men plead so for every variation made by the
LXX from the original; they had other copies than any now
are extant. Better all old translations should be consumed
out of the earth, than such a figment should be admitted.
That there are innumerable other reasons to be assigned of
the variations from the original, as the translators' own in-
advertency, negligence, ignorance (for the wisest see not all),
desire to expound and clear the sense, and, as it was likely,
of altering and varying many things from the original, w ith
the innumerable corruptions and interpolations that have
befallen that translation, indifferently well witnessed unto by
the various lections exhibited in the appendix, it were easy
to manifest; seeing then, that neither the care of God over
his truth, nor tlie fidelity of the Judaical church, whilst the
oracles of God were committed thereunto, will permit us to
entertain the least suspicion, that there was ever in the
world any copy of the Bible differing in the least from that
which we enjoy, or that those we have are corrupted, as is
pretended ; and seeing that the authors of that insinuation,
rannot produce the least testimony to make it good /dvio/^uv

HEBREW AND GREEK TEXT. 525

axTTTfp £(TjU£v* through the mercy and goodness of God, in the
entire unquestionable possession of his oracles once com-
mitted to the Jews, and the faith therein once committed to
the saints.

But now, to suppose that such indeed hath been the
condition of the holy Bible in its originals, as is pretended,
let us consider whether any relief in this case be to be ex-
pected from the translations, exhibited unto us with much
pains, care, and diligence, in these Biblia Polyglotta and
so at once determine that question, whether this be any
part of the use of translations, be they never so ancient;
namely, to correct the originals by leaving farther discussion
of sundry things, in and about them, to other exercitations.

1. That all, or any translation, may be esteemed useful
for this purpose, I suppose without any contention it will
be granted. (1.) That we be certain concerning them, that
they are translated out of the originals themselves, and not
out of the interpretations of them that went before them; for
if that appear, all their authority, as to the business inquired
after, falls to the ground, or is at best resolved into that
former, whence they are taken, if they are at agreement
therewith ; otherwise they are a thing of naught : and this
one consideration will be found to lay hold of one moiety
of these translations.

(2.) That they be of venerable antiquity, so as to be made
when there were other copies of the original in the world
besides that which we now enjoy.

(3.) That they be known to be made by men of ability
and integrity, sound in the faith, and conscientiously care-
ful not to add or detract from the originals they made the
translation out of. If all these things, at least, concur not in
a translation, it is most undeniably evident that it can be of
no use, as to assist in the finding out what corruptions have
befallen our copies, and what is the true lection of any place
about which any differences do arise. Let us then, as with-
out any prejudice in ourselves, so without (I hope) any
offence to others, very briefly consider the state and condi-
tion of the translations given us in the Biblia Polyglotta, as
to the qualifications laid down.

Let us then take a view of some of the chiefest of them with-
out observing any order; seeing there is no more reason for

526 INTEGRITY AXD PURITY OF THE

that which is laid down in this appendix, than for any other
that may be fixed on. I shall begin with the Arabic, for the
honour I bear to the renownedly learned publisher of it, and
the various lections of the several copies thereof; and the
rather, because he hath dealt herein with his wonted candour,
giving in a clear and learned account of the original and na-
ture of that translation, which I had, for the substance of it,
received from him in a discourse before, wherein also he gave
me a satisfactory account concerning some other translations,
which I shall not need now to mention ; though I shall only
say, his judgment in such things is to be esteemed at least
equal with any now alive.

1. Then he tells us, upon the matter, that this translation is
a cento, made up of many ill-suited pieces, there being no
translation in that language extant : I speak of the Old Tes-
tament. 2. For the antiquity of the most ancient part of it
was made about the year 4700 of the Jews' account, that is,
of Christ 950. 3. It was, as to the Pentateuch, translated
by R. Saadias Haggaon. 4. That it is interpreted and
changed, in sundry things, by some other person. 5. That
he who made these changes, seemed to have so done that he
might the better thereby ^ovXevtiv viro^ian, as to some parti-
cular opinion of his own, whereof sundry instances are given.
6. That he seems to have been a Mahometan, or at least
much to have favoured them, as appears from other evi-
dences, so from the inscription of his work with that solemn
motto, taken out of the Alcoran, ' In nomine Dei miserato-
ris, misericordis.' 6. It may be thought, also, that some
other, a Jew, or a Samaritan, had his hand in corruptino-
the last translation. 7. Who thought to stamp a divine
authority upon his particular opinions. 8. That the founda-
tion of this translation, now printed, being that of Saadias,
it is observable that he professeth, that he did both add and
detract according as he thought meet, that so he mioht set
out the hidden (cabalistical) understanding of the Scripture.
9. That the other Arabic translations that are extant, are
out of the LXX, either immediately, or by the Syriac, which
was translated out of it : on these, and the like heads, doth
that oracle of the eastern learning, who hath not only (as
some) learned the words of some of those languages, but
searched with great diligence and judgment into the nature

HEBREW AND GREEK TEXT. 527

of the learning extant in them, and the importance of the
books we have, discourse in that preface. It is the way of
Sciolists, when they have obtained a little skill in any lan-
guage or science, to persuade the world that all worth and
wisdom lies therein : men thoroughly learned, and whose
learning is regulated by a sound judgment, know that the
true use of their abilities consists in the true suiting of men
to a clear acquaintance with truth. In that kind, not only
in this particular are we beholden to this worthy learned
person. I suppose there will not need much arguing to
prove, that this translation, though exceeding useful in its
own place and kind, yet is not in the least a fit remedy to
relieve us against any pretended corruption in the original,
or to gather various lections different from our present copv
by. Well may it exercise the ability of learned men, to con-
sider wherein, and how often, it goes off from the rule of
faith ; but rule in itself, and upon its own account, coming
short of all the necessary qualifications laid down before, it
is none.

Should I now go to gather instances of the failings of
this translation, open and gross, and so proceed with the
rest, I think I might make a volume near as big as that of
various lections, now afforded us : but I have another manner
of account to give of my hours then so to spend them.

Whether the Syriac translation be any fitter for this use,
any one, who shall be pleased to consider and weigh it, will
easily discover. It seems indeed to have been made out of
the original, at least for some part of it ; or that the trans-
lation of the LXX hath been in many things changed since
this was made, which I rather suppose ; but when, where,
or by whom, it doth not appear ; nor doth it in many things
seem to have any respect at all unto the Hebrew. The note
at the close of the Prophets, I suppose to proceed rather from
the scribe of that individual copy, than the translator ; but
that the reader may see what hands it hath passed through,
he may take it as it is rendered by the learned author of the
annotations on that translation ; ' Explicit Malachias sive
libri 12 Prophetarum, quorum oratio perpetuo nobis adsit.
Amen ; precibusque ipsorum, precibusque omnium sancto-
rum, sodalium ipsorum pragsertim virginis, quaj Deum pe-
perit, omnium sanctorum matris quse pro genere Adami in-

528 INTEGRITY AND PURITY OF THE

tercedit, propitius sit Deus lectori et Scriptori peccatori, et
omnibus sive verbo sive opere, ipsis participantibus ;' but
this <^ood conclusion is, as I suppose, from the scribe, the usual
negligence of whom in his work is frequently taxed in the
collection of various readings, as pag. 8. et alibi.

Now, though I confess this translation to be very useful
in many things, and to follow the original for the most part,
yet being made, as yet I know neither when nor by whom, in
sundry places evidently following another corrupt transla-
tion, having passed through the hands of men ignorant and
suspicious, against whose frauds and folly, by the reason of
the paucity of copies, we have no relief, I question whether
it may be esteemed of any great use of importance, as to the
end inquired after.

Of the Samaritan Pentateuch, both original and transla-
tion, we shall not need to add much ; what the people from
whom it hath its denomination were, is known ; nor have the
inquiries of Scaliger, or Morinus, added any thing to what
is vulgarly known of them from the Scripture and Jose-
phus : in a word, an idolatrous, superstitious, wicked peo-
ple they were, before they were subdued by Hyrcanus ; af-
terward they continued in the separation from the true
church of God ; and, upon the testimony of our Saviour, had
not salvation among them. When they received their Pen-
tateuch is uncertain , uncertain also how long they kept it ;
that they corrupted it, whilst they had it, is not uncertain ;
they are charged to have done so by the Jews in the Talmud,
and the instance they give abides to this day ; Deut xi. 30.
They have added Sichem to the text, to give countenance to
their abominations. And openly, in Deut. xxvii. 4. where
God gives a command that an altar should be set up on mount
Ebal, they have wickedly and nefariously corrupted the text,
and put in Gerizim, TVow, one such voluntary corruption,
made on set purpose to countenance a sin, and false worship,
is enough to lay low the authority of any copy whatever.
The copy here printed was brought out of the east from Da-
mascus not long since. It appears to have been two hun-
dred and thirty years old, saith Morinus in the account of
it, ' Opusc. Samar. prafat : ad Translat. Samarat.' As I said
before, that any Samaritans do as yet remain is uncertain ;
some few Jews there are that walk in that way, here and there

HEBREW AND GREEK TEXT. 529

a few families. Now that this Pentateuch, which was never
as snch committed to the church of God, that had its rise
no man knows by whom, and that hath been preserved no
man knows how, known by few, used by none of the ancient
Christians, that hath been voluntarily corrupted by men of
corrupt minds to countenance them in their folly, should be
of any authority upon its own single account to any end or
purpose, especially to vie with the Hebrew text, men that
have not some design that they publicly own not, will scarce
contend. The places instanced in by Morinusa to prove its
integrity above the Hebrew copy, as to the solution of diffi-
culties by it, in Gen. xi. 29. 31. Exod. xii. 40. do evidently
prove it corrupt; any man that will consider them will find
the alterations purposely made to avoid the difficulties in
those places, which is one common evidence of corruption, in
Gen. xi. 31. sixty years are cut off from the life of Terah, to
make the chronology agree; and that of Exod xii. the dwelling
of the children of Israel and their fathers, when they dwelt in
the land of Canaan, and in the land of Egypt, was four hun-
dred and thirty years, is a plain comment or exposition on the
text, nor would Jerome, who had this copy, make any use of
it, in these difficulties. Might I go over the rest of Morinus's
instances whereby he seeks to credit his Samaritan copy,
which we have in these Biblia Polyglotta, I could manifest
that there is scarce one of them, but yields a clear argument
of corruption in it, upon some of the best grounds that we
have to judge of the sincerity or corruption of any copy ;
and if this Pentateuch had been of any credit of old, it would
not have been omitted, yea, as it seems utterly rejected as a
thing of nought, by Origen in his diligent collection of the
original and versions.

But we are in a way and business, wherein all things are
carried to and fro by conjectures ; and it were no hard task
to manifest the utter uncertainty of what is fixed on as the
original of this Pentateuch, by the author of the prolego-
mena, or to reinforce those conjectures which he opposeth ;
but that is not my present work ; nor do I know that ever it
will be so. But I must for the present say, that I could have
been glad, that he had refrained the close of his discourse;
Sect. 2. wherein from the occasional mention of the Sama-

I' Morin. cap. 1. Exercit. 4.
\OL. IV. 2 M

530 INTEGRITY AXD PURITY OF THE

ritan liturgy, and the pretended antiquity of it, he falls not
without some bitterness of spirit on those who have laid aside
the English service book; it were not (in the judgment of
some) imprudently done, to reserve a triumph over the sec-
taries, to some more considerable victory, than any is to be
hoped from the example of the Samaritans : were they all
barbers, and porters, and alehouse-keepers, yet they might
easily discern, that the example and precedent of a wicked
people, forsaken of God, and forsaking of him, to whom the
promise of the Spirit of supplications, was never made, nor
he bestowed upon them, is not cogent unto the people of
Christ under the New Testament; who have the promise made
good unto them. And much more unto the same purpose will
some of them be found to say, when men of wisdom and
learning, who are able to instruct them, shall condescend
personally so to do. But I shall forbear, what might farther
be spoken.

The Chaldee paraphrase is a cento also. The Targura of
Jonathan is ancient, so also is that of Onkelos ; they are
supposed to have been made before or about the time of our
Saviour. Some of the Jew^s would have Jonathan to have
lived not long after Ezra. Others, that he was the chief dis-
ciple of Hillel, about a hundred years before Christ's incar-
nation ; some are otherwise minded, and will not own it to
be much older than the Talmud : but as yet I see no grounds
sufficient to overthrow the received opinion. The other
parts of the Scripture were paraphrased at several times,
some above five hundred years after our Saviour, and are
full of Talmudical fancies, if not fables ; as that on the Can-
ticles. That all these Targums are of excellent use is con-
fessed, and we are beholden to the Biblia Polyglotta for re-
presenting them in so handsome an order and place, that with
great facility they may be compared with the original. But
as to the end under consideration, how little advantao^e is
from hence to be obtained, these few ensuing observations
will evince. 1. It was never the aim of those paraphrasts
to render tlie original text exactly verhum de verbo ; but to
represent the sense of the text, according as it appeared to
their judgment ; hence it is impossible to give any true ac-
count liow they read in any place, wherein they dissent
from our present copies, since their endeavour was to give

HEBREW AND GREEK TEXT. 531

US the sense as they thought, rather than the bare and naked
importance of the v/ords themselves ; hence Elias saith of

them p)ipin iT"n DiD^B^ nDii^ i^V D^D:nnQn n^m ^ be-

hold the Targumists observed not sometimes the vvay of
grammar.' 2. It is evident, that all the Targums agreed
to give us often mystical senses, especially the latter, and
so were necessitated to go off from the letter of the text.
3. It is evident that they have often made additions of
whole sentences to the Scripture, even the best of them,
from their own apprehensions or corrupt traditions, whereof
there is not one tittle or syllable in the Scripture, nor ever
was. 4. What careful hands it hath passed through, the
bulky collection of various lections given in this appendix
doth abundantly manifest ; and seeing it hath not lain under
any peculiar care and merciful providence of God, whether
innumerable other faults and errors, not to be discovered by
any variety of copies, as it is happened with the Septuagint,
may not be got into it, who can tell. Of these and the like
things we shall have a fuller account when the Babylonia
of Buxtorf the father (promised somewhile since by the
son to be published ; Vindic. veritat. Heb. p. 2. chap. 10.
pag. 337. and as we are informed by the learned annotator
on this paraphrase, in his preface in the appendix, lately sent
to the publishers of this Bible), shall be put out ; so that we
have not as yet arrived at the remedy provided for the sup-
posed distemper.

Of the vulgar Latin, its uncertain original, its corrup-
tions, and barbarisms, its abuse, so much hath been spoken,
and by so many already, that it were to no purpose to re-
peat it over again : for my part I esteem it much the best
in the whole collection exhibited unto us, excepting the
interlinary of Arias ; but not to be compared to sundry
modern translations, and very unfit to yield the relief sought
after.

The LXX is that which must bear the weight of the
whole. And good reason it is indeed, that it should answer
for the most of the rest ; they being evidently taken out of
it, and so they are oftentimes worse, yet they are now bet-
ter than that is. But here again all things are exceedingly
uncertain, nothing almost is manifest concerning it, but that
it is vvofully corrupt ; its rise is uncertain; some call the

2 M 2

53? IXTECiUITY AND PURITY OF THE

whole story of that translation into question, as though there
had never been any such persons in rerum natura, the cir-
cumstances that are reported about them, and their works,
are certainly fabulous ; that they should be sent for upon
the advice of Demetrius Phalereus,who was dead before, that
they should be put into seventy-two cells or private cham-
bers ; that there should be tw€lve of each tribe, fit for that
work, are all of them incredible. See Seal. adEuseb. fol. 123.
Wouvver Syntag. cap. 11.

Some of the Jews say that they made the translation out
of a corrupt Chaldee paraphrase, and to me this seems not
unlikely. Josephus, Austin, Philo, Hierome, Zonaras, affirm
that they translated the law or Pentateuch only ; Josephus
affirms this expressly, ovEl yap (saith he) vaaav Ikhvoq £(jf)3*?j
XajSav T))v avay f>a(pY]v , aXX' cwto. fiova to. toD vofxov TraQthoaav
bi irefjLcp^ivTeg lirl rr^v l^rijr}mv Proem, ad Antiquit. and this
is a received opinion : whence we have the rest is unknown.
Take to this purpose the ensuing chapter out of Drusius,
Observat, lib. 6. chap. 9.

' Vulsatam translationem Grsecam non esse LXX inter-
pretuni, contra, quam olim existimatum fuit.

* Translatio ea quae vulgo apud Graecos habetur, quin
LXX interpretum non sit, nemini hodie dubium esse arbi-
tror nam si nihil aliud, innumeri in ea loci sunt, qui arguunt
magnam iniperitiam sermonis Ebraici ; sed et negligentiam
singularem in legendo, et oscitantiam tantis viris indignam
.qui in ea editione non videt, nihil videt ; et si Eusebius, Hie-
ronymiis passim in monumentis suis eam septuaginta inter-
pretibusattribuerevidetur. Nosquoquecumaliquid indepro-
ferimus usitato magis quam vero nomine utimur, exemplo
videlicet Hieronymi, quern suspicamur, licet crederet inter-
pretationem eam a viris illis elaboratam minime fuisse, ne
ofi'enderet Grajcos voluisse tamen recepto nomine semper
appellare. Certe quin dubitaverit super iisdem authoribus,
nihil dubitamus, nam. vel hoc nos in ea opinione confirmat,
quod scribit Josephum, omnemque adeo scholam Judaeorum
([uinque tantum libros Mosis a septuaginta interpretibus tran-
slates esse asserere, scribit autem hoc non semel, sed sae-
pius, ut Ezech. 5. pag. 343. et pag. 301. et 372. et Mich. 2.
pag. 150. Libris Antwerpiae vulgatis. Drus. observat. lib.
6. cap. 9.'

HEBREW AND GREEK TEXT. 533

Let it be granted that such a translation was made, and
that of the whole Bible, by some Alexandrian Jews, as is
most probable ; yet it is certain, that the AuToypa^ov of it,
if left in the library of Alexandria, was consumed to ashes
in Caesar's wars; though Chrysostome tells us, that the
prophets were placed in the temple of Serapis, jU£\jOf vvv IkH
TU)v 7rpo(l)riTu)v at ipurjvtv^tiaai (5t(5\ot fxivovaiv : ad Judseos :
' and they abide there,' saith he, * unto this day ;' how unlikely
this is, any man may guess, by what Hierome, who made an-
other manner of inquiry after those things, than Chrysos-
tome, affirms concerning the incurable various copies of that
translation wanting an umpire of their differences. We know
also what little exactness men in those days, before the use
of grammar, attained in the knowledge of languages, in their
relation to one another ; and some learned men do much
question, even the skill of those interpreters, so Munster.
Praefat. ad Biblia ; ' VidebatHieronymus vir pius et doctus.
Latinos vera et genuina legis atque prophetarum destitutos
lectione, nam LXX interpretura editio, quae tunc ubique
locorum receptissima erat apud Graecos et Latinos nedum
perperam plerique in locis versa fuit, verum per Scriptores
atque scribas plurimum corrupta, id quod et hodie facile
patet conferenti editionem illam juxta Hebraicam, veritatem,
ut interim fatear illos non admodum peritos fuisse linguae
Hebraicae id vel quod inviti cogimur fateri, alioquin in plu-
rimis locis non tarn fcede lapsi fuissent.'

If moreover the ability be granted, what security have
we of their principles and honesty. Cardinal Ximenius, in
his preface to the edition of the Complutensian Bibles, tells us
(that which is most true, if the translation we have be theirs),
that on sundry accounts, they took liberty in translating ac-
cording to theirown mind; and thence concludes, ' unde trans-
latio septuaginta duum, quandoque est superflua quandoque
diminuta ;' 'it is sometimes superfluous, sometimes wanting ;'
but suppose all these uncertainties might be overlooked, yet
the intolerable corruptions, that (as it is on all hands con-
fessed) have crept into the translation, makes it altogether
useless as to the end we are inquiring after ; this Hierome in
his epistle to Chromat. at large declares, and shews from
thence the necessity of a new translation. Yea, Bellarmine
himself says, that though he believes the translation of the

534 INTEGRITY AND PURITY OF THE

Septuagint to be still extant, yet it is so corrupt and vitiated
that it plainly appears to be another ; lib. 2. de Verbo Dei,
cap. 6.

He that shall read and consider what Hierome hath writ-
ten of this translation, even then when he was excusing him-
self, and condescended to the utmost to wave the envy that
was coming on him, upon his new translation, in the se-
cond book of his Apology against Ruffinus ; cap. 8, 9. re-
peating and mollifying what he had spoken of it in another
place, will be enabled in some measure to guess of what ac-
count it ought to be with us. In brief he tells us, it is cor-
rupt, interpolated ; mingled by Origen with that of Theodo-
tion, marked with asterisks and obelisks ; that there were so
many copies of it, and they so varying, that no man knew
what to follow ; tells us of a learned man who, on that ac-
count, interpreted all the errors he could light on for Scrip-
ture ; that in the book of Job, take away what was added to
it by Origen, or is marked by him, and little will be left; his
discourse is too long to transcribe ; see also his Epistle to
Chromatius at large to this purpose. Let the reader also
consult the learned Masius, in his preface to his most learn-
ed comment on Joshua.

For the translations of the New Testament, that are here
afforded us, little need be spoken ; of the antiquity, useful-
ness, and means of bringing the Syriac into Europe, an
account hath been given by many, and we willingly acquiesce
in it : the Ethiopian and Persian are novel things, of little
use or value ; yea, I suppose it may safely be said, they are
the worst and most corrupt that are extant in the world ; the
Persian was not translated out of the Greek, as is confessed
by the learned annotator upon it : * Praesens locus satis ar-
o-uit, Persam Graicum codicem baud consuluisse ;' in Luc.
10. et 41. Yea, in how many things he goes off from the
Greek, Syriac, Arabic, yea goes directly contrary to the
truth, is both acknowledged by its publisher, and is mani-
fest from the thing itself; I know no use of it, but only to
shew that such a useless thing is in the world.

Nor is the Ethiopian one whit better ; a novel endea-
vour of an illiterate person : he tells us that John when he
wrote the Revelation, was archbishop of Constantia, or
Constantinople, &c. It is to no purpose to go over the like

HEBREW AND GREEK TEXT. 535

observations, that might be made on these translations ; if
any man hath a mind to be led out of the way, he may do
well to attend unto them. Whether some of them be in use
now in the world I know not, I am sure it is well if they be
not; had 1 not seen them, I could not have imagined any
had been so bad : would I make it my business to give in-
stances of the mistakes, ignorance, falsifications, errors, and
corruptions of these translators, whoever they were (Jews or
Christians, for I am not without some ground of thinking
that Jews have had their hands in them for money), my dis-
course, as I said before, would swell into a volume, and un-
less necessitated, I shall avoid it.

From what hath been spoken, it may abundantly appear,
that if there are indeed such corruptions, mistakes, and er-
rors, crept into the original, as some have pretended, there
is no relief in the least provided for the security of truth, by
any of the translations exhibited unto us, in these late edi-
tions of the Bible ; themselves being of an uncertain original,
corrupt, and indeed of no authority from themselves, but
merely from their relation to that whose credit is called in
question ; for my own part, as I said before, I allow them
the proper use and place; and am thankful to them by whose
care and pains we are made partakers of them ; but to en-
deavour by them to correct the Scripture, to gather various
lections out of the original, as say others, for my part I ab-
hor the thoughts of it, let others do as seems good unto them.
And if ever I be necessitated to speak in particular of these
translations, there are yet in readiness farther discoveries to
be made of them.

There remains only, as to my purpose in hand, that some
brief account be taken of what is yet farther insinuated, of
the liberty to observe various lections in the Bible upon
supposition of gross corruptions that may be crept into it ; as
also of the specimen of various lections gathered out of
Grotius's annotations, and somewhat of the whole bulk of
them, as presented unto us in the appendix.

For the corruptions supposed, I could heartily wish that
learned men would abstain from such insinuations unless
they are able to give them some pretence by instances ; it is
not spoken of this or that copy, which by the error of the
scribes or printers may have important mistakes found in it.

53G INTEGRITY AND PURITY OF THE

There is no need of men's critical abilities to rectify such
mistakes, other copies are at hand for their relief. It is of
the text without such suppositions, that this insinuation is
made; now to cast scruples into the minds of men, about the
integrity and sincerity of that, without sufficient ground or
warrant, is surely not allowable. It is not good to deal so
with men or their writings, much less with the word of God.
Should any man write that in case of such a man's theft, or
murder, who is a man of unspotted reputation, it were good
to take such or such a course with him, and publish it to the
world, would their stirring of such rumours be looked on as
an honest, Christian, and candid course of proceeding? And
is it safe to deal so with the Scripture ? I speak of Protestants ;
for Papists, who are grown bold in the opposition to the origi-
nals of the Scripture, I must needs say that I look upon them
as effectually managing a design of Satan to draw men into
atheism. Nor in particular do I account of Morinus's exerci-
tations one whit better. It is readily acknowledged, that there
are many difficult places in the Scripture, especially in the
historical books of the Old Testament. Some of them have
by some been looked at as aXwro. The industry of learned
men of old, and of late Jews and Christians, have been well
exercised in the interpretation and reconciliation of them :
by one, or other, a fair and probable account is given of them
all. Where we cannot reach the utmost depth of truth, it
hath been thought meet, that poor worms should captivate
their understandings to the truth and authority of God in
his word. If there be this liberty once given that they may
be looked on as corruptions, and amended at the pleasure of
men, how we shall be able to stay before we come to the bot-
tom of questioning the whole Scripture, I know not. That
then which yet we insist upon, is, that according to all rules
of equal procedure, men are to prove such corruptions, before
they entertain us with their provision of means for remedy.
For the specimen of various lections gathered out of Gro-
tius's annotations, I shall not much concern myself therein ;
they are nothing less than various lections of that learned
man's own observations: set aside; 1. The various lections
of the LXX, and vulgar Latin of Symmachus, Aquila, and
Theodotion, wherein we are not concerned. 2. The Keri
and Ketib, which we have oftentimes over and over in this

HEBREW AND GREEK TEXT. 537

volume. 3. The various readings of the oriental and occi-
dental Jews which we have also elsewhere. 4. Conjectures
how the LXX, or vulgar Latin read, by altering letters
only. 5. Conjectures of his own how the text may be mend-
ed, and a very little room will take up what remains ; by that
cursory view I have taken of them, I see not one word that
can pretend to be a various lection ; unless it belong to the
Keri and Ketib, or the difference between the oriental and
the occidental Jews : so that, as I said before, as to my pre-
sent design I am not at all concerned in that collection ;
those that are may farther consider it.

As short an account will seem for the general considera-
tion of the whole bulky collection of various lections that we
have here presented unto us ; for those of the several transla-
tions we are not at all concerned in them : where any or all
of them fail, or are corrupted, we have a rule, blessed be God,
preserved to rectify them by. For those of the originals I
have spoken to them in particular ; 1 shall only add, that we
have some of them both from the Old and New Testament
given us thrice over at least, many of the Keri and Ketib,
after a double service done by them, are given us again the
third time by Grotius, so also are those of the New Testa-
ment by the same Grotius, and Lucas Brugensis.

PRO

SACRIS SCRIPTURIS

ADVERSUS HUJUS TEMPORIS

FANATICOS

EXERCITATIONES APOLOGETICS QUATUOR.

EfSWaTE rat yfafaf. John V. 39.

LECTOREM ADMONITIO.

QuAS hie conspicis pagellae (lector erudite) tlieologi-
carum quarundam quasstionum determinationes, quas
vocant, tibi exhibent. Quid eas ad disputationum pri-
vatarum usum, tumultuarie pene conscriptas, seorsum
a reliquis ejusdem generis laciniis, in lucem protulerit,
paucis accipias velim. De authoritate, atque integri-
tate sacrarum Scripturarum tractatus binos, lingua ver-
nacula emittens, quorum occasiones ac rationem omnem
alibi fusius exposui, disputationes liasce quibus cum
illis arctissimum est materiee consortium, et quce quod
reliquum est circa verbum divinum controversiarum
paucis absolvant, quamvis sermone ab iis disjunctas,
una in medium producendas censui. Utrum ob doc-
trinse consortium, aut linguae dissidium, illorum trac-
tatuum pars aliqua, aut alius ipsa tractatulus scrip-
tiuncula haec habeatur, penes lectorem arbitrium esto.
Fanatici sunt, erroribus et stultitia hisce diebus notis-
simi, quos inprimis hie aggredimur. Nemo autem post
homines natos, seque ac ego delirasse censendus esset,
si ipsos scriptis hisce redarguere statuerim, cum nihilo
plus sermonem ilium quo hie utimur intelligant, quam
nos aliquoties inconditum ilium verborum sonum omni
sano sensu vacuum, quo ipsi non tantum omnibus aliis,
sed et ipsi sibi in dicendo obstepere videntur, mente
percipere possimus. Juniorum instructioni (erunt enim
forsan qui opellam banc nostram inspicient) quibus in
sacrarum literarum studium ingenii acumen avv Gew in-

CCCCCxlii AD LECTOREM ADMONITIO.

tendentibus, passim hosce corvos sequi testaque luto-
que, nee animus est nee otium, specimen hoe novi
fanaticismi refutati, qui ^evoiQ cai/jiovioiq eomitatus nul-
lubi non grassatur, dicatum est . Puteum, ni fallar, seu
abyssum potius errorum omnium, non tantum quorum
in eulpa cubantes deprehendimus fanaticos, sed et eo-
rum etiam quibus pene nullos non inquinat aut faseinat
Romana meretrix, luce retectum et veritate obcuratum
iterum, paucis ostendimus. Destructa autem ista im-
pietatis omnis et ^eiai^aifxov'iag arce, quam in Scriptura-
rum contemptum moliuntur improbi homunciones, tam
in proclivi est ut cadat tota errorum propago, quam
imber est quando pluit, Quse hie eo animo in hono-
rem verbi Dei scripta invenies, tu lector sine gratia,
odio aut partium studio, perpende atque judica.

PRO

SACRIS SCRIPTURIS

ADVERSUS HUJUS TEMPORIS

FANATICOS.

EXERCIT. I.

An sacra Scriptura sit, ac vere dicatur verhum Dei?

wu^sTiONis hujus duas esse partes constat; quarum una
remipsarn, nomenproprium scripturarum altera ponit. Earn
sub hisce terminis proposuimus, ut largior inde pateret dis-
putandi campus, dum in utramvis partem opponentibus in-
currere licuerit. Primam autem quoestionis partem, duplicem
iterum respectum induere posse, palam est ; nempe prout
Scripturam respicit vel in esse reaii, ut loquuntur, aut etiam
in esse cognoscibili ; nimirum Scripturam esse verbum Dei
contra Atheos, Paganos, et Novum Testamentum quod at-
tinet, Judseos etiam, asserentes, una, earn spirituali sua luce,
quam a solo Authore suo mutuatur, se Dei verbum esse in-
fallibiliter demonstrare contra pontificios, afRrmamus fana-
ticos nostrates, qui a tremore quo se in sacris agitari ipsi sibi
fingunt, aut reapse vi mali spiritus agitantur, vulgo trepi-
dantes seu Quakers vocantur, respicit quaestionis pars poste-
rior, quae est de Scripturse nomine proprio.

De prima quaestionis parte innumera extant virorum doc-
tissiraorum scripta, quibus veritatem quam astruendam hac
disputatione duximus, et dilucide exposuerint, atque adver-
sus insultus Atheorum ex una parte, pontificiorum ex altera,
ita muniverint, ut omnino nihil opus sit ea hie repetere, quee
aliunde nullo negotio peti possunt; hoc tantum addam ; in-
ter omnes quotquot sunt ubivis theologos, qui causam banc
Dei atque verbi ipsus contra pontificios defendendam susce-
perunt, vix quenquam inveniri, qui cum Whitakero nostro
comparandus sit ; nedum ei prseferendus ; de parte ideo
quzestionis posteriori, seu de nomine Scripturae proprio, con-
tra, fanaticos nostrates imprsesentiarum mihi agendum esse
duxi.

Etenim huic hominum generi, cum non satis asset iiscum

544 EXERCITATIONES APOLOGETICS

congredi et sociari.qui praeteritis sseculis convitia sacris Scri-
pturis intentarunt, atque omnia inillas injecta opprobria suo
calculo approbare; cum hoc solum sibi reliquum fecisse, ali-
orum ingeniosam nequitiam observaret, ut in discrimen no-
minis, unde omnis earum dependet authoritas,illas adduceret,
hujus rei conficiendae curam, sibi a Satana delatam gaudet;
nimirum ut titulo illo glorioso, verbo Dei, illas spoliaret. Jam
vero uti semper antiquo generis humani hosti perniciosa sua
molimina colore aliquo seu fuco illinere, pro more fuit, ita quo
plus veneni et malitise ulli eorum inesse noverit, eo glorio-
siori tegumento infucatum obtrudere satagit. Exemplo sit is
quern jam perpendimus error, seu furor potius dicendus sit;
ut nihil pene unquam perniciosius excogitaverit, nee quod
praisentius venenum ecclesise Christi propinaret; ita nun-
quam fallaciori prsetextu ad animas rudium et aKaKtJv illa-
queandas usus est ; hie vero qualis sit videamus. ' Nomen
verbi Dei/ inquiunt fanatici, 'soli Christo competit; ideoque
titulum ilium, Scripturae conferre, nobis est religio. Nonne
enim qui decet, Scripturse honorem habere possumus, nisi
suum Christo honorem derogemus? Num Scriptura Christus ?
Numlitera Spiritus? hoc nomen Christi, verbum Dei : Scri-
ptura sua sorte ac nomine contenta abeat.'

Atqui hffic omnia nierus fucus sunt, prcestigia ac fraudes ;
si enim reverentia Christi ducti, si vario usu et homonymia
vocis Tov XoyoO decepti, authoritatem, necessitatem, et per-
fectionem suam sacrae Scriptures relinquentes, de solo no-
mine litem moverent miseri homuncioues, misericordia sal-
tern, si non venia digni viderentur. Sed aliaomnino res est;
non enim tantum Scripturas omni sua authoritate spoliare,
easque loco suo movere, sed et ipsum Christum personali-
tate sua, atque divina existentia exuere, hoc unico stratage-
mate intendunt et conantur.

Cum enimmulta de verbo Dei dicantur, qua? proprie et di-
recte personie Christi ^icw^pwTrov non conveniunt, figmentum
horrendum, Christum quendam imaginarium, qui lumen sit
internum omnibus commune, et nescio quod to iruv spirituale,
hoc est vere nihil, comminiscuntur ; quoniam autem millies
fere mentio facta est verbi Dei atque pr8edicationis,promulga-
tionis, et receptionisejusdem, iis in locis, qui quo minus de
persona Christi intelligantur.innumera sunt qua; obstant; ne-
cjue in iis Stripturam intendi, agnoscere velint; nescio quod

PRO SACRIS SCRIPTURIS.

545

inde verbum internum, cnjus jam in solidiim sunt ipsi pos-
sessores, et iilorum qui illud antea inclusum teuueiunt hse-
redes ex asse, exculpunt atque extorquent.

De fictitio isto, sive lumine, sive verbo interne, et Christo
imaginario postea nobis suo ordine sigillatim agendum est;
jam quae sit horum hominum de Scriptuva sententia, et qui-
bus rationibus eam defendere satagunt accurate perpenda-
mus ; ea vero sic se habet.

Scripturam, inquiunt, sacram, Revelationem quandam vo-
luntatis divinse continere, eatenus a Deo profectam,quatenus
ab interno illo lumine, quod ex Christo in iis fuit qui libros
istos scripserint, quos scripturas nuncupatis, processit, pro-
fitemur. Caeterum Lumen illud omnibus seque inesse mor-
talibus : ita ut qui ei attendere velint, voluntatem Dei eadem
authoritate et infallibilitate declarare possint, quibus m ipsa
sacra Scriptura declaratur. Vera ita, inquiunt, sunt omnia,
etcerta, quaj in libris istis conlinentur, deque Deo et ejus
voluntate enarrantur; et vera itidem sunt et certa, eodera
genere certitudinis et veritatis, quae a lumine illo interno
proficiscuntur in iis, qui ad illud attendunt. Ita liber iste
scriptus, cum neque sit Christus, neque lumen illud internum,
nullo modo est verbum Dei.

Apparet ideohosce homines bjjLowfx'ia vocis rouXo7ou, sen
'verbi,' se atque alios ludere ac decipere ; de ea igitur pnmo
agendum est.

Nonnullos ex antiquis, quos vocant, patribus, in schola
Platonis eductos, et in ejus philosophia versatos, qua multa
speciosa et plane admiranda -ntpi tov X070V disseruntur, am-
biguitate istius verbi fuisse deceptos, non nunc primum ob-
servatum est. Hinc Justinus palam affirmat, Christum esse
Xoyov, ov vav to yivog av^p<i)Trwv jneriaxe, seu ' rationem cujus
est particeps omne humanum genus ;' quod sane non multum
abludit a fanaticorum sententia, de lumine interno omnibus
communi, quod vel sit Christus, vel immediate a Christo, de
quo posthac nonnulla nobis dicenda sunt. Eos etiam qui
fihTOL X070V, hoc est secundum rectam rationem vitam egerunt,
inter ethincos, Christi participes fuisse, atque vitam a^ternam
obtinuisse, idem Justinus fidenter asserit ; nempe quia Chris-
tus \6yog.

Hinc gravissima ilia et adprime necessaria Basilii ad
prima verba evangelii Johannis admonitio ; 6pa, inquit, fi^-

VOL. IV. 2 N

54G KXEIICITATIO-VES A POLOG ETIC^F-

TTort ae irapaKpovrrnTui to bfxwwuov rf;? ^wvpc : atque iterura
jUTj ■irapaXoji(Tr)Tai a£ tI<: to} TroXvai'ifjiti) Tr)g Al^twc, Quid vero
voluerint per istum suum \6yov Platonici, statim dicetur ;
neque solus Justinus hac in re orationemad Graecorum phra-
seologiam attemperans, peiiculose scripturarum siraplicita-
tem deseruit. Alii etiam e veteribus ejus criminis commu-
nione implicantur ; Xoyoc o l-rrovpaviog, Trvtvina, yeyoviog airb
Tov TraTohc, koi \6yog tie rfjc Xoyiaiic ^vvuf-UOiQ, kutu ttjv tov
ytvi](javToq avTov iraTpoQ, fun^aiv, iiKuva rfjc ii^avaaiaq tov
av^gh)TTov tTToinaiv, iuquit Tatianus Assyrius ; Cont, Graec.
Orat. quid vero sibi velint ista verba ; Xoyoc Ik rrjc \oyiKi]q
Suvo/(£wcii^ descriptione Christi, ' ratio ex rationali potentia V
Anne Scriptura ita loquitur de filio Dei ? minime.

Ut igitur hoc latibulurn, quo perpetuo sibi de refugio
prospiciunt fanatici, ab iis abripiamus, variee vocis hujus in
S. Sa. significationes pra^mittendw sunt.

\6yoq itaque row ^lov triplex est : v-rrorrTaTiKoq, lv^ia^£~og,
Trpo<j)opiKbg.

Aoyo? vtroaraTiKog, qui et ovaiw^^^g, et IvvTroaTUTog, est ipse
Christus ; KoXtTrai to ovofxa avTOv, 6 Xoyoc tov ^eov, Apoc.
xix. 13. KOI 6 Xoyoc »lv Trpoc tov ^tbv, koi S'toc ^v 6 Xoyoc,
Joh. i. 1 . Kai () Xoyoc <T"p^ lyivtTo, ver. 14. De aliis testimo-
niis quEE in banc sententiam adduci solent, viz. Psal. xxxiii. 6.
Hao;. ii. 5. Luc. i. 2. 2 Pet. i. 16. Acts xx. 32. Heb. iv. 12.
nihil certi habeo quod statuerim ; Christum itaque verbuni
esse, Xoyoi', verbum quod Deus sit, quodque ei nomen sit
verbum Dei, libentissime agnoscimus : neque super ea re
ulla nobis cum adversariis intercedit controversia. At quo
sensu dicitur Christus verbum Dei, seu quale verbum sit,
nuUatenus inter nos convenit, proiit, Deo volente, in sequen-
tibus videbimus.

Aoyoc evStaS-ETOc est egressus potentise divinee, proposita
voluntatis Dei atque consilia ejus efficaciter exequens ; seu
est efficacia pi'ovidentia^ divinae, qua opera sua ad extra, se-
cundum consilium voluntatis sua, deus operatur et perficit.
Gen. i. 13. 'Dixit deus, esto lux, et fuit lux;' Psal. cxlvii.
15. 'Emittit sermonem suum in terram, quara celerrime
excurrit verbum ejus ;' ver. 18. ' Emittit, verbum suum, li-
quetacit ista.' Et Psal. cxlviii. 8. ' Turbineus ventus efficiens
verbum ejus ;' Isa. xxx. 31. ' A'^oce Jehov acontritus est As-
syrius ;' 2 Pet. iii. 5. Ti] e^ uSaroc Km St v^aToq avveerTuxraTi^

PRO SACRIS SCRIPTURIS. 547

roii ^£ov Xo^o^, Qvpavol rw avrt^Xoyo) TeBr)(Tavpi(Tfievoi. Heb. i. 3.
(pepujv T£ TO. wavTU T(o ('niftaTi ttiq dvva/xtMg avTov. Heb. Xl. 3.
n.i(TT£i voQVfXiv Karr^pTiff^ai roiig alivvaQ pijpaTi ^eov. Cseterum
Paulum in Epistola ad Hebrseos, per pr]fxa^sov, idem intelli-
gere quod Petrus per Xoyov 3"£ou, vel inde apparet, quod idem
opus, respectu ejusdem, ab uno apostolorum tribuatur pi'/juort
^(ov, ab altero t^ Xoyw. His itaque testimoniis, atque in-
numeris aliis quae adduci possunt, liquido constat, efRcacem
Dei providentiam, qua decreta sua exequitur, ac opera ad
extra perficit, aliquoties dici verbum Dei.

Cum nos quod statutum deliberatumque in animo habe-
mus, per instrumenta quaa in nostra sita sunt potestate exequi
volumus, verbo oris, seu mandato, quo ea ad agendum im-
pellimus, utimur ; Deus optimus maximus ad captum no-
strum res divinas attemperans, et volens ostendere qua faci-
litate consilia voluntatis, per omnipotentiam suam exequitur,
sive mediis ullis quse in ejus sita sunt potestate uti velit, sive
immediate potentiam suam exerere ei placuerit, istius poten-
tiae egressum actualem seu exercitium efficax, nomine verbi
sui, seu vocis, indigitat ; 'ipso dicente est, quicquid est;
ipso praecipiente existit ;' Psal. xxxiii. 9. Caeterum verbum
Dei hoc sensu intellectum aut non intelligunt, aut non ag-
noscunt quibuscum nobis res est ; neque imctenus, quod
sciam, hac ex parte ullius criminis postulamur.

Quoniam autem vocis hujus, rov \6yov scilicet, homony-
mia, veterum nonnuUis ita imposuerit, ut graviter super ea
re hallucinati sint, erroris eorum fontem et occasionem pau-
cis detegere non abs re fore judicamus. Ea vero res ita se
habet. Qui vel ex professo apologias pro Christianis insti-
tuebant, ut Justinus Martyr, Athenagoras, Tertullianus alii-
que, vel diserte, atque data opera gentilium argumenta refu-
tabant, atque ipsos errorum convincebant ; cui operi inter
alios egregie incubuerunt Clemens Alexandrinus, Tatianus,
Assyrius, Theophilus Antiochenus ad Autolychum, Eusebius,
Cyrillus, et Theodoretus, ut vel tyrannorum furorem, et
amentiam mitigarent, aut compescerent, ostendendo nimirum
ea quae in evangelic continentur non esse adeo absurda, et a
communi hominum sensu remota, quin istorum prophetis, et
ao^oiQ nota aliquantum, et percepta fuerint : vel quo verita-
tis eeternae vim, in mentes etiam adversariorum ejus se insi-
nuantem ostenderent, yvMjxag et sententias ex philosophorum

2 N 2

54S LXERCITATIO.NES APOLOGETldi

libiis excerptas, ad fines hosce promovendos accoramodas,'
seepissime protulerunt, ut earum aulhoritate adversaries pre-
merent. Atqvie sane utinam aliquando non nimis longe ja-
culati fuissent ; autab authoritate fidei, et scripturarum sini-
plicitate descivissent : hinc autem prima mali labes, dum
ccelestia mysteria, et tremenda Christianorum sacra, Genti-
lium notionibus et vanis cseremoniis attemperare voluerint.

Per instantias agamus. Satis decantata est Platonicorum
Tpiag, nempe to avro ov, 6 vovg 6 ^r]iLnnvpyhc, i) tov koo-jUOu ^ux''*
De ea vero ita Theodoretus sernione secundo ; 'EXXijvtKwv
TraS'jj/iarwv S'foaTTCvr/K.T/ct concesserunt, inquit, tiTrtpxporo, koX
aidia, tov aya^ov, Koi vovv, Kcii rravTog t>jp \pv\riv ; additque,
ov fuLtv I'jftcTc TTaTtpa KoXoujWfy TOV aya^bv ovofduKovTai, vovv cl,
6v 7j/iac viov, Koi \6yov ~ poaayopivof.itv ; quasi sc. doctrina
Trinitatis ex solo natura? lumine Geiitilibus innotuisset, quod
falsissimum. Iraenaeo etiam impingunt centuriatores Mag-
debargenses, cent. 2, col. 227. quod ita obscure et perplexe
non raro vocabulo verbi, seu tov \6yov utatur, ut videatur non
perspicue inter verbum substantiate et verbum vocale seu
oris distinguere : a quo crimine utrum sufficienter vindicetur
a Fenardentio, qui ob banc remconvitiis in centuriatores de-
bacchatur. judicent sequi rerum aestimatores. Quid vero
Platonici per vovv, et tov iravTog ^wx''^ intelligebant, clare et
ornate ex eorum scriptis exponit poetarum doctissimus, 6.
^neidos.

Priiicipio, coeliim, et terras, caniposquc liqiieiitis,
Lucenteiuque globuni Luna;, Titatiiaque astra,
Spirilus iulus alit ; totaiiiqne, infusa per artiis.
Mens aj;itat inuluin, et niagno se corpoie niiscet.
Iiide huiniiuiiii, pecudunique genus, vitajque volantum,
Kt (juai niaruioreo fert nionstra sub a?quore pontus.
Igiieus est ollis vigor, el cceleslis origo,
Seuiinibus ; quantum non noxia corpora tardant,
Terrenique liebetant artus, nioribundafiuc membra.
Hinc nietuunt, cupiuntque ; dolent, gaudentque.

Hzec ille ; digna sc. quiE Dei filio Unigenito ascriberentur.
Vul" us autem Christianorum dofrma Trinitatis, verbis Scrin-
turae sacrae magis consentaneis, neque figmentis philosopho-
rum interpolatura communiter et palam exposuisse, testis
etiam est Lucianus in Philopatride, seu SiSaaKo/^lvw ; ubi
Tryphonem quendam Christianis sacris initiatum ita disse-
rentem introducit ; vxpijuidov-a ^eov, f.iiyav, «//j3porov, ovpaviwva,
viov iraTpog, Trvtv/jia Ik Tarpog iKiropivo/uiivov, tv Ik Tpiu)v, ical
t^ tvog Tpia, TuvTa vofxi^i.

PRO SACRIS SCRIPTURIS. 549

In verbo X070C, de quo agimus, non minor erat erratic,
imo paulo periculosior. Adversus Julianum lib. 7. verborum
istorum Platonis ex Epinomide Cyrillus meminit. 2vra-
TTOTeXiov KOdjuov, ov ira^e o \6yog 6 iravTMV ^uoraroQ oparov ;
huuc vero esse \6yov nostrum divinum, acerrime contendit,
occurrunt et alia huic gemina apud eundem Autorem psene
infinita.

At alia est ea ratio quam in mmidi conditu Deus adhi-
buit, a Xoyoj, per quern omnia sunt condita. Platonem au-
tem perAoyov istum, Idsoam quandam in mente divina, nmndi
quasi exemplar intellexisse constat; ut recte Thomas P. P.
Q. 32. a. 3. c.

Ejus etiam vestigiis insistens Philo, Xoyov, r?)v dawfiaTov
^dav iSeuv diserte vocat, apud Eusebium, lib. 11. Prsepar.
Evang. c. 15. Ejusdem commatis sunt omnia ea testimonia,
quae ad secundum principium, Deum Sr]niovpybv, seu om-
nium artificem demonstrandum, ex Platone, Plotino, Nume-
nio, Amelioque producit idem Eusebius. Ac Amelius qui-
dem expresse recitat initium evangelii Johannis,quem philo-
sophum barbarum vocat. Eorum vero omnium sensum ipse
Eusebius exponit cap. 23. nempe ideam nescio quam, vim
naturarumingentem, archetypum, et exemplar omnium, men-
tem omnia animantem, magnum quoddam vivens, ortu et in-
teritu carens, ea sub voce finxerunt.

Aoyoc ideo ^tov ov(tiwSi]q, omni adhibita accuratione, dis-
tinguendus est non tantum a Platonicorum v(^, Aoyw, tov irav-
Tog -ipvxyf^^o) S»jjU«oup7(Kfj), vi naturarum ingente, mente cuncta
animante, idea, atque rerum omnium exemplari, sed et a A6-
■yt^ isto Iv^ia^Tcit, de quo nonnulla jam diximus. Hie vero,
nempe kv^ia^trog, diligenter admodum a Maimonide, more
nevocliira, seu duce Dubitantium, pa. 1. cap. 23. describitur :
quicquid, inquit, a Deo creatur, id attribuitur verbo ejus; ut
verbo domini coeli creati sunt; similitudine desumpta ab
operibus regum terrenorum, quorum instrumenta in perfici-
enda et exequenda sua voluntate sunt verba ipsorum ; de
loco vero isto, nempe Psal. xxxiii. 6. ego plane dubito annon
de Dei verbo seterno interpretandus sit; rem ipsam autera
quod attinet, explicationem admitto. Deinde cap. 65. os-
tendit verba "lOX, et nm, quae synonima sunt, homonymice
usurpari, atque de verbo externo, interna cogitatione, atque
mente, et voluntate dici.

550 £Xr.R('[TATrOiS'ES APOLOGETICS

Multis quidem arguiuentis, acerrime contendit Jos. Pla-
caeus, disputationibus de Christi Deitate, argumento 21. per
verbum illud toties in creatione repetitum, dixit Deus, seter-
num A0701', Dei filium intelligi ; atque iile quidem accurate
disputat, ut quid in contrarium opponat haud facile inven-
turus sit adversarius. Restat autem adhucinihi scrupulus uni-
cus ; cum enim per totura primum caput Geneseos, drijxiovp-
yoeubivisElohimdicatur^atque illud nomentres personasfor-
maliter exprimere orthodoxi omnes consentiant, qui fieri po-
test, ut Tujv Elohim verbum sit 6 \6jog, cum non sit sui ipsius
verbum aut sermo ; ubicunque autem verbum Jehovee, seu Dei
dicitur, vox Dei uTrocrrarficwc sumitur, atque personam patris
denotat, quo modo vox ista Elohim sumi non posse videtur.

Male ideo Grotius in Annotationibus ad cap. 1 Jolian-
nis usum vocis rou Xoyou ad verba ea Mosis, dixit Deus, esto
lux et fuit, retulit, quuni ea plane de \6yh) zv^iaOiTOj) pro-
lata fuerint, prout etiam a Maimonide exponuntur, cui isse
lectorum remittit. Male etiam in eundeni sensum ea quae
occurrunt apud ChaldsBum Paraphrasten potentiam Dei per
rerbum ejus exprimentem, adducit; pessime eundem Xoyov
Platonicos atque Philonem intendisse contendit ; atque in
eum sensum nonnuUa a veteribus periculose effata profert :
quale illud est Gregorii Neo-Cajsariensis, Xoyo^, inquit, iore
dvva/xiQ rf/c oA>jc uTiaaoc 7roit]TiKi) Platonice satis ; cum non sit
^vvcifxig, seu attributum divinum, sed vTroaTciGig infinita ^wa-
fiH instructus. Atque ita ille quidem omnia confundit, ut
quid sibi velit, atque utrum Platonicus fuerit, aut Socinianus,
aut Christianus in ejus loci explicatione, haud facile sit in-
telligere. Sed de his pro nostro instituto plus satis.

Aoyoc TTpofpopcKog, is est de quo sensibus cum adversariis
non congruimus ; eum vero, esse Scripturam sacram, seu
Verbum Dei scriptum, non quatenus scriptum, sed quamvis
scriptum, credimus et profitemur.

Id, quo animi nostri sensum, et voluntatis nostras propo-
gita aliis declaramus esse verbum nostrum, cum vere verbum
sit, symbolum et index conceptuum mentis, nemo opinor ne-
gabit, quidili etiam declarationem mentis et voluntatis divi-
nce, qua quicquid a nobis fieri, vel de se cognosci velit, Deus
notum facit, ejus verbum dici debere concedamus? fatemur
ulique Deum voluntatem suam, viva voCe, antequam ullum
verbum scriptum erat, declarasse : et certe quando immediate

PRO SACRIS SCRIPTURIS. 551

Deus locutus est, id quod locutus est, ejus verbum erat?
anne vero id perdidit illud suura esse verbum Dei, quod lo-
cutus est, quia ex ejus mandato scriptum est? neque sane
dicimus declarationem banc quam habetnus in scripturis vo-
luntatis Dei, verbum ejus esse, quia scriptum est; sed ver-
bum Dei ex ipsius mandato jam scriptum esse contendimus.

Quo minus ideo, inanibus logomachiis (quibus supra mo-
dunt sibi placentfanatici, quando importuna loquacitate mo-
lestos se praebere, in animo habent) detineamur, quo sensu
Scriptura sacra sit verbum Dei, atque ita dici debeat, paucis
expediamus.

Primo ideo respectu ortus, boc nomen sibi vendicat Scrip-
tura sacra, Originem suam a Deo habet. Ipse earn locu-
tus est: partim immediate, partim mediate in filio, prophetis,
aliisque ejus promulgatoribus. Heb. i. 1, 2. 6 Qeog XaXi^aac iv
Toig 7rpo({>{]Taig, hXaXncnv vfilv Iv utf^). Imo quae mediantibus
propbetis, apostolis, aliisque divinis Scriptoribus, ecclesiae
olim locutus est, ipse ea omnia immediate locutus est, non
tantum iis ipsis quibus provinciam istam promulgandi et
scribendi voluntatem suam delegavit, et per eos nobis ; sed
in iis immediate nobiscum locutus est, atque in eorum scrip-
tis adhuc loquitur ; Heb. i. 1,2. Luc. i. 70. eXdXr^cTE Sm (tto-
uaTOg Twv ayiwv Trpo(^iiTWV tujv otto aliovog- 2 Pet. l. 20, 21.

Secundo, respectu subjectae materise, seu divinse veritatis
in ea revelatse, sacra Scriptura est verbum Dei ; quatenus
nempe est revelatio voluntatis divinge ab ipso Deo profecta;
hoc sensu locis psene inn umeris verbum Dei dicitur; Joh.xvii.
17. itaubi verbum Dei, pra2dicari,promulgari,multiplicari, re-
cipi enarratur, sanctissima ista Veritas, seu materia scriptura-
rum,non Scriptura formaliter considerata intenditur ; aliquo-
ties enimcontigit, et quotidie fieri potest, ut verbum Dei prae-
dicetur, ubi Scriptura, hoc est ipsa scriptio, non legatur. In
ea autem verbi prsedicatione, quse ex Scripturis sine actuali
Scripturarum in ipso actu prsedicandi lectione, fieri potest,
nihil aliud est absolute et in se verbum Dei, quam quod pri-
Twc in Scriptura continetur; Acts xxvi. 22. ' ovdev tKTogXiywv,
wv re ol 7rpo(f)r)TaL IXaXr^aav ptXXovTwv yivefr^ai, kol pwaiig.

Tertio, respectu ipsorum verborum, in linguis istis, qui-
bus ex mandato et ordinatione Dei scripta est ; etenim ea
verba, et concepta et disposita sunt p.er Spiritum sanctum,
neque ad exprimendum sensum, quera ipsi de mente et vo-

552 KXEIICITATIOXES APOLOGETIC.^

luntate Dei conceperunt, ingenio ac arbitrio ipsorum Scrip-
torum sunt permissa, aut relicta ; Acts xxviii. 25. Luke i. 7.
2 Pet. i. 20. 2 Tim. iii. 16. ' Tracra yptK^i) ^eoirvevcTTOQ tort.'

Respectu autem promulgationis veritatis divinse, qua pro-
phetis aliisque viris divinis taiiquaui instrumentis usus est
Spiritus sanctus, ipsuui verbum dicitur \uyog Tr^o^rjrtKOC,
1 Pet. ii. 19. quern respectu inspirationis divinse, aliqui t/Kpv-
Tov vocant, et Ivdia^^iTov,

Hinc ideo sacrarum Scripturarum divina autboritas, cu-
jus assertionem in bac nominis ejus vindicatione prsccipue
intendimus, dependet. Nimirum quod omnibus bisce re-
spectibus sit verbum ejus, qui supremus est legislator, sura-
mus ac solus conscientiee dominus, qui solus quid sit neces-
sarium, quid utile, eum finem quod attijiet, ad quem dirigun-
tur sacrse Scripturee, et novit, et in iis revelavit.

Hisce ita pramissis, videamus porro quibus argumentis
sententia nostra superius exposita defendi, et statuminari pos-
sit; atque etiam quibus sopbismatis earn expugnare apud
imperitam plebem magnis clamoiibus adhibitis, quotidie ag-
grediuntur fanatici ; primum vero argumentum nostrum sic
se habet.

Quod sa?pe a Spiritu sancto vocatur verbum Dei, id ver-
bum Dei est, atque proprie ita dicitur; nobis enim baud li-
cet rebus sacris ad libitum nostrum nomina imponere. Mul-
to minus integrum est ea rejicere quK pro infinita sua sapi-
entia Spiritus sanctus imposuit. Sacrara vero Scripturam
ssepius eo nomine a Spiritu sancto indigitari, cuivis eas vel
leviter inspicienti facile apparebit. Nonnullis allatis testi-
moniis rem planam faciemus. Marc. vii. 13. oKvpovvreg tov
Xo-yov TOV Qiov TiJ TTopaSocrff vfiCov' quisnam autem est iste
Ao-yoc TOV Qeov quem irritum fecerunt Pharisaei? is nempe
qui a Mose Scriptus est, ver, 10. fxujarig ycip {lirs, boc est,
Scriptum reliquit. Deut. iv. 2. ' Ne addite ad verbum illud
quod ego vobis prsecipio.' Verbum quod dominus locutus
est, est verbum Domini ; atqui idem est illud verbum cum
statutis et preeceptis, eodem versu, quoG Sciipta esse, nemo
opinor negabit ; Jer. xxxvi. 6. xxvi. 1. 6.

Id quod Deus locutus est in propbetis, quod Spiritus
sanctus locutus est per os pro]jbetarum, quodque tanquam
verbum suum per ejus niandatum Scriptum est, illud verbum
Dei est. At vero Deum locutum esse in propbetis, et per

PRO SACRIS SCRIPTURIS. 553

prophetas antea probavimus. vid. Heb. i. 1. Act. xxviii. 26.
Luc. vii. 8. hocque verbum ipsius authoritate Scriptum est,
Exod. xvii. 14. xxxiv. 1 . 27. Num. v. 23. Deut. vi. 9. xvii. 18.
Jer. XXX. 2. Hab. ii. 2. 1 Job. ii. 7. 2 Tim. iii. 16. Apoc.
xxi. 5. et Deut. xxxix. 29. ' imo ipse primus aliquid de eo
digito suo scripsit, nempe decalogum ;' Exod. xx.

Declaratio mentis ac voluntatis divinae, ab ipso Deo im-
mediate profecta, est verbum Dei ; si hoc non sit verbum
Dei, ego nescio quid sit ; ipse loquitur, mentis suae sensum
quo quid a nobis fieri velit intelligamus, declarat ; hoc vero
facit per verbum, aut doceant nos fanatici, quid illud dicen-
dum sit per quod hoc facit. Sed de his postea cum de ver-
bo, seu lumine interno nobis agendum est.

Ultimo jam loco objectiones adversariorum diluendae re-
stant : pensum autem illud paucissimis absolvam.

Ob. 1. ' Christus est verbum Dei, ergo Scriptura non est
verbum Dei ;' mirum quantum puerile hoc intonantes so-
phisma ubique tumultuantur, atque quos apud suos de om-
nibus verbi ministris, quos praecipue insectantur, triumphos
agant ; deceptores sunt omnes, Impostores, falsarii, populi
seductore's, qui scripturam verbum Dei asserunt, cum Chris-
tus ipse sit verbum Dei.

Resp. 1. Fallacia est ex homonymia vocis ; Christus est
verbum Dei essentiale, verbum Deus, Xojog ov(nw^r,Q ; scrip-
tura verbum Dei scriptum, Xoyoc rrpocpopiKOQ.

2. Mentio fit verbi Christi Col. iii. 16. Act. xix. 10. At
verbum Christi, non est ipse Christus; etiam verbi evangelii ;
et quamvis apud ipsos evangelium sit Christus, at verbum
evangelii Christus- esse non potest, Resp. At distinctioni-
bus istis baud opus est : haec sunt inventa hominum : Scrip-
tura palam asserit Christum esse Dei verbum. Resp. An
solis ideo fanaticis liceat sophistas agere,acludere in vocura
ambiguitate et o/xwrujit/a? non distinguimus nisi ubi ipsum
Spiritual sanctum distinctione nobis praeeuntem habemus,
sicut superius demonstratum est.

Ob. 2. ' Sacra Scriptura nusquam asserit se esse ver-
bum Dei.' Resp. hoc falsum esse allatis Testimoniis evici-
mus, quibus innumera aliaaddi possint.

Ob. 3. 'Verbum Dei fuit ante Scripturam, ergo Scrip-
tura non est verbum Dei.' Resp. Concedimus locutum esse
Deum antequam ullum verbum quod locutus est scriptis

554 i:xERCITATIONES APOLOGETIC.i:

mandatuni est, eoque sensu verbum Dei ante scripturam
fuisse concedimus. At vero idem verbum jam scriptum esse,
neque ideo cessare esse verbum Dei, quamvis scriptum sit,
contendimus, subjectum non amittitur, quamvis scriptio ac-
cesserlt.

Ob. 4. • Verbum Dei non potest disci ex libris, nam est
ab ipso Dec' Resp. Hoc falsissimum atque blasphemum
est; ideo enim scriptum est verbum Dei ut ex libris id dis-
camus 2 Tim.iii. 16. Hue perpetuo a Deo ipso mittimur, ad
verbum et voluntatem ipsius discendam Deut. xvii. 19. Isa.
viii. 20. Joh. v. 39. unde eos beatos pronunciat qui continuo
in lege sua scripta versantur, Ps. i. 1. ortum et originem
errorum in Scripturaru ignorantiam rejicit Christus, Mat.
xxii. 29. Atque hinc palam ostendit hoc hominum genus se
neque scintillam lucis habere. Is. viii. 20. Dan. x. 21. Luc.
xxiv. 27,45. Act.xiv. 2, 11. cap. 18.24, 28. Rom. i.2. 2 Tim.
iii. 15.

Oh. 5. ' Verbum prope nos est, in ore et in corde,' Rom.
X. 8. * Et verbum Christi inhabitat in nobis,' Col. iii. 16.
sed hoc verbum non est scriptum : non litera scripta. Resp.
Verbum illud quod in nobis est, verbum fidei quod apostoli
prtedicarunt. Rom. x. 8. nihil autem pr-dedicabant apostoli
quod non scriptum fuit per Mosen et Prophetas, Rom. xvi.
26. imo verbum illud verbu scriptum esse, ex professo eo
loci, V. 10. asserit Paulus. 2. Scriptura est prope nos in ore
et corde nostro, non respectu literae scriptse, sed veritatis
divinse in ea contentae, quo etiara respectu seepissime Dei
verbum vocatur, uti superius ostensum est. In corde nostro
est ideo scriptura, non formaliter quatenus scripta, sed qua-
tenus divinam veritatem continet atque exhibet. 3. In nobis
ideo inhabitat verbum Dei, effective et eminenter, non for-
maliter.

Atque hsec est summa eorum omnium quiB in vicis, tem-
plis, publice, privatii'n, aut vociferantur aut mussitant adver-
sus sacras Scripturas fanatici. Quid vero apud se in toto
hoc molimine deliberatum habeant, cum ad luminis illius
interni, de quo tantopere gloriantur, considerationem deven-
tum sit, palam fiet. Ut rem paucis compi'ehendam ; autho-
ritate, necessitate, perfectione Scripturarum rejectis, afflatum
suum, perplexum et falsiim semper, sa?pissime blasphemum,
in ejus locum substituere, in animum induxerunt.

PRO SACRIS SCRIPTURIS, 555

EXERCIT. II.

De Scripturarinn inter pretatione.

In qusestione de Scripturum interpretatione, et interpreta
proprio, Pontificii, quos in tota causa religionis familise her-
ciscundce postulare, necesse habemus, seu cseco sui amore
ducti, seu nimio aliorum omnium contemptu, controversias
omnes corapendifacere, atque pro ea quapollentauthoritate,
seu potius vafritie, hsereticos quos vocant, uno ictu quasi
funda ex insidiis credere et trajicere se posse sperant ; ipsi
interea, cum tota quam in tergo habent mendaciorum sai-
cina, latentes post principia. Eos saltern qui postquam po-
pulura aliquem bello domare et sub jugum mittere decreve-
rint, arces munitas, quibus adversarioruni apparatum omnem
bellicum contineri, noverint, extemplo occupant, imitari
videntur.

Etenim cum utrinque in confesso sit, (quod etiam improe-
sentiarum ulterius demonstrare aggredimur) opus esse Scrip-
turarum interpretatione aliqua, qua mentem et genuinum in
iis Spiritus sancti sensum investigare, atque ea ita inde rite
eruere, quae scitu, et cognitu sunt ad salutem necessaria, seu
quovismodo ad officium nostrum et obedientiam Deo debitam
spectantia, liceat, hujusce rei considerationi, istiusmodi pos-
tulatorum portenta praestruunt, ut iis concessis,nulli dubium
esse possit, quin omnia adversarioruni consilia ita prasripue-
rint, ut quoscunque velint de iis triumphos splendide et se-
cure agant.

Quod semper fuerit, sitque, atque de jure debeat esse
istiusmodi publica, et uti loquuntur,'' Authoritativa Sacra-
rum scripturarum interpretatio, in Ecclesia, cui omnes et
singuli Christiani, sub periculo et pcena salutis a^ternae amit-
tendae, conscientias submittere, exvoluntate Christi tenean-
tur, primo in loco affirmant. Cumque'' omnis interpretatio
sit interpretis alicujus actio, atque illius authoritas abs hu-
jus autlioritate denendeat, ut sit, aut esse debeat, visibilis

* Concil. Trident. Sess. 4. Thora. Staph lib. 10. cap. 11. Bellarm. de verbo Dei.
lib. 3. cap. 1. &c.

b Non ignorabat Deus inultas in Ecclesia exorituras difficultates circa fidem ;
dtbuit igifur judicem aliquem Ecclesia3 pro\idere — igitur princeps Ecclesiasticus,
&c. Bell. lib. 3. de verb. Dei. cap. 9.

556 EXERCITATIOXES APOLOGETICS

aliquis etpublicus interpres, seu ut plerunqae loqui malunt,
magnifice scilicet, sensus Scripturarum Judex aliquis infal-
libilis, avvTrev^vvog, visibilis et omnibus expositus, qui hoc
dono interpretationis polleat, cujus interpretationibus, vir-
tuteauthoritatis qua ipse est sub Christo instructus, non ve-
ritatis quam istae habent, aut habere possint ex analogia
fidei, omrxes fideles dicto obedientes esse obligantur, non
minus necessarium esse, eadem veritate et confidentia asse-
runt. Imo ut plerumque mens huraana, (ea est innata vani-
tate,) cum magno quopiam errore, seu monstro tumet, fxeya-
\avxH, eo blasphemiee processit nonnullorum audacia, ut
cum assertiones istas, omni testimonio divino penitus desti-
tutas esse, non possint non intelligere, et pene confiteri, tanien"^
' neminem unquam mortalium regnum seu regimen aliquod,
stultms aut ineptius instituisse, quam ecclesiam suam dis-
posuit Jesus Christus,' si modo eo interprete, illam non in-
struxerit, non veriti sunt affimai'e. Uti olim ita hodieque
etiamnum est, si ' Deus homini non placuerit, Deus non erit.'
Neque sane alia ratione, horum hominura de ecclesia ca-
tholica, prBBJudicio, veteri quidem fabulte, sed insulsissimae,
satisfieri posse videtur.

Jam*^ vero nemini dubium esse potest, quera virum in
summum istud imperium in cseteros moitales evehendum
statuent. Prout enim Haman iste, postquam t6v dtlva ad
amplissimos honores a Rege maxirao designari audivisset,''
cum paulo plus sibi ipsi in deliciis esset quam Regi, statim
cum animo suo dicebat, quem magisdelectaretur rex honore
afficere quam me ? atqueproinde dehonoribus istis amplian-
dis, tanquam extemplo occupaturus sententiam tulit ; ita ad-
versarii nostri, postquam Regem istum spiritualem et judi-
cem infallibilem, ipsi sibi per somnia finxerint, atque ut ta-
lis index et avvirtv^vvog Scripturarum interpres a Christo
constitui deberet, nisi indiligens omnino, etiam et insipiens
ecclesiae suae procurator audire mallet, sibi persuaserint, vel
saltem aliis persuadere tentassent, pro ea qua sunt humili-
tate atque modestia, hunc proximum Deo locum, si non ho-
norem aqualem, tanquam unice ei in terris grati statim oc-
cupant. Quis enim nisi Christi vicarius, vice-deus ille,
deus alter in terris, ecclesiae sponsus atque caput, 6 liri

Valer. Mag, lud. Reg. credend. Catli. <* Bell, de Rom. Pontif. lib. 4. cap. 1.

<■ Esther, vi. 6. vii. 8.

PRO SACRIS SCRIPTURIS. 557

wavTa XtyojuLevov S'eov ?j ai^aajxa virtpaipofievog, pvovinciae
huic administrandae par esse potest?

Porro^ autem si ita se res habeat, quam facilis futura sit
totius inter nos litis sestimatio, quivis nullo negotio perspi-
ciat; si enim sacra Scriptura, quse apud nos unica est omnes
controversias dirimendi norma et medium, in eum finem in-
terpretari debeat, ut de vero ejus sensu constare possit, atque
ipsi, aut saltem inter eos dux partium, sit ea interpretandi
Scripturas authoritate instructus, isque solus, ita ut ex ejus
determinatione seu interpretatione, indeque solum, certo
sciri possit quis sit iste Scripturarum sensus in omni lite Kpiri-
Kog, ut frustra sit omnis in eos eorumve errores, testimonii
dictio, frustra argumenta e Scripturis petita, necesse est.
Unico interpretationis infallibilis malagmate omnia confici-
ent. Ea vero infallibilis est, quia illorum est. Heec arx est
religionis pontifici^, imo hac est eorum religio ; et causam
habent, quae caduceo hoc eget. Hoc enim amuleto instruct!,
extra tela et pulverem positi, nihil usi circuitione, omnes
opinione a se disjunctos damnant. Hujus autem persuasio-
nis, atque inde animorum et irarum pleni, nemo est catholi-
corum, qui non ubivis cum servo illo comico clamat ; ' nihil
est quod malim quam illam totam familiam (htereticorura
scilicet), mihi obviam dari, primo ipsis eriperem oculos,
post hsec praecipites darem ; omnes ruerem, agerem, raperem,
tunderem et prosternerem.' Eantjam quicunque volunt, et
dicani lis impingant, haeresewv aut blasphemiarum insimu-
lent, nisi ipsis judicibus,""propriis suffragiis ab omni culpa ex-
pediantur, eam tandem laudem assequentur, qua se lubentis-
sime carere posse, diu est quod ostenderint.

Arce autem hac occupata, in qua oranis nostra spes sita
est, non minus iniqua futura est inter nos concertatio,quam
olim Israelitas inter et Philistaeos intercessit, cum illis, hi
neque ferrum neque fabrum ante pugnam reliquum fecissent.
I Sam. xiii. 18, 19. 22. At per me licet somnient ut lubet,
Romanenses ; edant bibantque ; at experrecti tandem, se
fame sitique aeternum perituro^ sentient. Neque vero etiam
unquam ego istuc negotii iis dabo, ut ecclesiae privilegia et
jura recenseant, cum eos pro ecclesia Christi non habeam.

f Nuni aequuni postulant PapistfE, dum volunt ut nosmetipsos ejusjudicio submit-
tainus, utque ab illius interpretatione pendereiuus, quein nos accusamus ut falsuni
Scripturarum interpreteiu.imoquem ipsissimuiudicimusesse Anti-Christura. Whitak.
Con. 1. q. 5. cap. 3.

558 Ilxercitatioxes apologetics

Habent itaque aliud quod agant, magis ex sese et majus ;
nempe ut videant in quo statu res ipsorura, cum a Christo
sint rejectanei, sitaB sunt, atque curent. Quicquid possit
ecclesia, eos in hac causa niliil omnino posse asserimus ;
nimirum inter dominos et fures multuni interest.

De hisce vero humanae superbiss portentis ut denuo aga-
raus nihil opus est; extra omnem disputationem jamdudum
h»c duo posuerunt nostri tlieologi. 1. Unicum, publicum,
authenticum et infallibilera sacrarum Scripturarem interpre-
tera, esse ipsum earum Authorem ; e cujus afflatu, veritatem
perspicuitatem et authoritatem suam omnem habent, spiri-
tum nempe sanctum, partim in ipsis Scripturis loquentem,
mentemque suam clare et dilucide exponentem, eamq^ue per
totius divinae, seu veritatis in illis traditae analogiam, in om-
nibus partibus seu locis, ubi eum obscurius locutum fuisse
videri possit, revelantem, partim luceni spiritualem in men-
tes nostras immittentem, qua in omnem necessarian! verita-
tem in verbo patefactam ducamur ; ac proinde, uti revera a
Christo non est designatus, ita nulli usui esse judicem ilium
visibilem, quern ita magnifice praedicant.

Secundo, Cuivis homini ut ut privato ad cognitionem Dei
in Scriptura revelatam vocato, hoc officii incumbere, ut men-
tem Dei in Scripturis, hoc est, earum sensum sedulo mediis
omnibus in eum finem necessariis adhibitis, investig-are, cos;-
noscere, exponere, euarrare debeat, quantum ad propriam
in fide a;dificationem opus sit; ' Etenim Justus ex fide sua
vivet.' Neque sane usque adeo obbrutuit humanum genus,
ut semper praestigiatores istos spirituales, qui alaxpoKipSdag
tVeico, contra manifesta Christi praecepta, sanctorum omnium
exempla, communia rationis istius qua homines sumus prin-
cipia, et Koivag ivvoiag, posthabita a^ternze salutis cura, in
csecitate et ignorantia voluntatis divinze, propriique officii,
negligentiasupinamortalium ullos idololatriae illecebrisilla-
queatos detinere conantur, ferre velit.

Papsc tempus erit cum magno optaverit emptam
Intactaiu Scriiiturani.

De interprete Scripturarum proprio, interpretationumve
legitimis mediis, nullam nobis litem peculiarem intendunt
fanatici, cum omnem plane (uti postea videbimus) interpre-
tationem quovismodo institutam respuant, ut, novas in ejus
locum substituant revelationes. Verum cum ad explicatio-

PRO SACRIS SCRIPTURIS. 559

nem causarum veiae et legitime interpretationis pertineat,
quarum principalem efficientem spiritum sanctum superius
posuimus, non supervacaneum forsaii videbitur, si litem illam
quae super hac re etiam inter nostrates theologos intercedit,
log £v TTOjOoSwpaucis transigamus.

Interpreter itaque Scripturae, sunt vel privati fideles,
prout distinguuntur ab lis qui ad opus ministerii legitime
vocantur, vel ipsi ecclesiarum ministri. Ac quidem de ec-
clesiarum ministris, utrum scilicet debeant totis viribus in-
terpretationi Scripturarum sedulo incumbere, apud nos
nulla quaestio est.

Privati fideles, vel mere privati sunt, vel aliquo modo
aliorum curam sibi delegatam habent : mere privatorum sui
tantum quisque curam gerit. Hos verbum Dei legere, vel
ab aliislectum diligenter audire. Tag ypa({)dg spEuvav, in ' lege
Dei meditari,' ut ' crescant in gratia et in cognitione domini
nostri Jesu Christi,' debere, nisi malint perire, apud nos in
confesso est. Neque ha?c sine aliquali verbi interpretatione
fieri possunt. Qui sensura Scripture per media legitima
emit, quamvis id faciat in eum finem tantvnii, utipse rite men-
tem Spiritus sancti percipiat, is eatenus sacram Scripturam
interpretatur.'* Convitium faceret evangelio, si quis ullum
Christianum adultum, hoc privilegio fraudatum iret. Libe-
rorum parentibus oiKo§£<77rorafc, aliisque, quibus aliorum eru-
diendi provincia quovis modo deraandatur, aliud officium
incumbit, ipsi vero, privati quamvis sint, utrum ilios, quo-
rum bono, omni jure invigilare tenentur, lKTp^<pHv Iv iraideiq.
KOL vov^ema Kvpiov, et per Scripturarum interpretationem
assiduam erudire, debeant necne, nemo nisi qui non tantum
ofRciorum moralium, sed et naturalium de bono et malo
■jrpoXi)\pah)v obliteratione, et a/3Xf^m feda, corruptee alicujus
vTro^i(Te(i)g patrocinio, sacrificare paratus sit, ambigere po-
test : vide D. Arrowsmith. Tactica. Sacra, lib. 2. cap. 2.
sect. 7.

Porro ! cum Spiritus sanctus dona sua distribuat, iSt'ct
tK-aoTw Ku^wg [SovXerai, privatorum aliqui, \aoiafxaaL spiritua-
libus ad aedificationem plurium aptis, suntinstructi, alii non
item. De posterioribus hisce, thesi superiori diximus. De
prioribus, autem utrum verbum Dei publice exponere, at-
que ad plures conciones sacras habere, cum non sint ad

* Deat. vi. 6, 7.

560 EXEKCITATIO.VES APOLOGETIC.^

opus ministerii per legitimam x^/oorovtav separati, necne,
qua^ritur.

Hi vero duuni generum sunt; aliqui enim, sunt mere
privati, neque ministerii officium unquam suscepturi ; hisce
vero, utrum in iis ecclesiis, quarum sunt membra, atque inter
earum catuum, poma^ria, ex ipsarum ecclesiarum mente et
consensu, prout fert occasio, vel postulare videtur necessi-
tas scripturas exponere, aut ex iis de rebus divinis, et ad
ecclesiaj edificationem pertinentibus disserere liceat, hue et
illuc, inter viros doctos sentent iis inclinatur. Alii autem,
sunt qui quamvis nondum rite et ad mentem Christi, ad opus
ministerii sint vocati, cum nulla adhuc ecclesia particularis
in qua Christo secundum ordinem in evangelio patefactum
servire possint, eos elegerit, aut vocaverit, tamen sincere
l7ri(jKOTrrjg ooiyovTai, et de officio eo suscipiendo sincere, si-
mulatque legitime fieri possit, serio cogitant ; de hisce vero
utrum publice et ordinarie, verbum Dei interpretati, atque ad
populura conciones sacras habere, rite possint, etiani qua;ritur.

Nobis, quibus in toto ordine ecclesiastico, summa ratio est
qua? pro aedificatione et tTriyvuxru aXrj^dag rrig kut tvai^uav
promovenda ; 1 Cor. x. 11. facit, primi generis hominibus,
libertatem illam de quadiximus, modo ea d>(T\i]fi6v(j)q koL Kara
ra^iv, nempe ab apostolo preescriptam ; 1 Cor. xiv. utantur,
invitis eripere, religio est. Neque enim xap'o-i««''wv in eos
collatorum ratio ; 1 Cor. xii. 7. 11. Matt. xxv. 24, 25. 1 Pet.
iv. 10, 11.1 Cor. xiv. 12. 24. nee uiiionis ecclesiastics a Chris-
to institutae finis ; 1 Cor. xii. 15—20, &c. Eph. iv. 3. 7. 15. 16.
Acts ii. 42. nee officium quod variorum mandatorum Christi
respectu, iis incumbit; Rom. xv. 14. Eph. v. 19. Col. iii. 16.
1 Thes. v. 14. 2 Thes. iii. 15. Heb. iii. 13. nee primarum eccle-
siarum praxis (Epist. Eccles. Vien. et Lugdun. Origen. ad
Celsum. Tertull. Apol. Justin. Mart. Apol.) nee sanctorum
experientia, aut fraterna charitas, oSoc iHa K-aO' wTrtp/SoArji/ ;
1 Cor. xiii. nee sanctorum sub veteri et novo Testamento
irpd^tg celebrata, 2 Chron. xvii. 7 — 9. Job ii. 11. Mai.
iii. 16. Luc. iv. 16, 17. Acts xiii. 15. 1 Cor. xiv. 24 — 34. nee
libertas ilia, qua omnes fideles liberos fecit Christus ; Gal.
vi. 1. id patitur.

Secundum genus quod attinct ; ita se res habet. In ea
comlnunitate, qua homini est cum Deo, a relatione quamad
creatorem optimum maximum creatura rationalis non potest

PRO SACRIS SCRIPTURIS. 561

non habere, unde cultus atque obedientise oritur indispen-
sabilis necessitas ; requiritur, ut omnes eum cognoscant, et
voluntatem ejus percipiant, secundum raensuram niediorum,
ab eo gratiose illis concessorum. Haec naturae vox est, haec
legis ; officium hoc, in omnium cordibus, pariter ac in de-
calogo, primum locum tenet: ayvw(jTov e^dv nemo rite colit.
Inter media autem, quibus ad sui cognitionem revelandam
Deus utitur, sacra Scriptura non tantum longissime aliis
omnibus antecellit, sed fines salutares quod attinet, unicum
est, seu singulare. Porro ! cum medium hoc sit mere arbi-
trarium, atque a solo Dei beneplacito pendeat, dispensatio
ejus ad usum hominum, a liberrima etiam voluntate divina
ut pendeat necesse est. Cum dispensatione autem medio-
rura una introducitur ad officium obligatio. Atque heec na-
turalia sunt, neque institutioni alicui evangelicae innituntur.
Prout* autem Dei cognitio, ea quse decet spirituali totius
aniniEe subjectione comitata, in prima quam vocant Decalogi
tabula, summum locum occupat, ita in secunda, amor prox-
imi, maximum prseceptum est; est autem amare to jSovXgfr^at,
Tivi a oLSTai aya^a Ikhvov evsKa, koX to kutcl Svvafiiv irpaKTiKov
ilvai TovTojv,^ teste philosopho. Quo magis vero ad perfec-
tionem assurgit, eo perfectius bonum, amato ut velit, ne-
cesse est. Amor autem iste, cum in summo gradu esse de-
beat, atque ei quo nosmetipsos prosequimur, par aut similis,
non potest is, in quo est non prsecipuum bonum Kara ^vvafxiv
communicarecum amato. Quoniam itaque Dei cognitio, est
vita asterna,'^ atque adeo prsecipuum illud bonum quod quis
cuiquam velle possit, imperante amore hoc non amplius cui-
quam, ad id praistandum idoneo, liberum est, velle alios in
ea instruere vel nolle, sed indispensabilis vi officii, ab omni-
bus exigitur. Jam vero prout dictum est, omnia heec ordi-
nantur per specialem Dei providentiam : abs ea etiam est
ordinis istius dispositio, secundum quem officium hoc prae-
stari debeat ; cum et occasiones, et opportuna agendi tem-
pora, inde administrentur.

Hisce ita dispositis, inter eos quibus verbum suum secun-
dum bene-placitum voluntatis su£e, gratuito Deus ? largi-
tur, Psal. cxlvii. 20. una etiam cum eo, per Jesum Christum,
Spiritum Sanctum,^ atque ea ipsius dona, quibus habiles e^

» Mar. xii. 30, 31. ^ Aristot, Rhetor. 2. cap. 4. = John xvii. 3.

•• Isa. lix. 19.
VOL. IV. 2 O

562 EXERCITATIONES APOLOGETICS

idonei ad alios instruendum in cognitione sui homines red-
dantur, larga manu, et varie distribuit. 1 Cor. xii. Neque
largitionem banc facit erga eos solum, qui ad munus mini-
sterii in ecclesia aliqua Christi solenniter vocati sunt, post-
quam ordinationem quam vocant, obtinuerint : imo ut donis
hisce aliquis ditatus sit, antequam ad ;!i(£ijoorovtav accedat ne-
cesse est : etiam nonnulli iis probe sunt instructi, qui ad
opus ministerii tamen in ecclesia obeundum, nunquam acce-
dunt, Ttavra ct ravra Evspya to 'iv koX to avTO irvevfua, ^laipovv
iSia iKucTTU) icoB'wc ftovX^Tcu' 1 Cor. xii. 11. Eph. iv. 7.

De quaestione autem proposita quid tandem dici debeat,
baud difficile est conjicere. Sit itaque fidelis aliquis (quod
sui est officii qua talis est) cognitione Dei instructus, atque
insuper y^apia/xam spiritualibus ad alios instruendum requi-
sitis, a Deo gi-atiose donatus ; studiumque ac voluntatem
habeat, Christo Jesu in opere evangelii inserviendi, locum
vero, tempus, aliaque ad officium prsestandum, ita ut ordi-
nem nullum legitimum interturbet per Dei providentiam op-
portuna obtinuerit, licitum ei esse evangelium prsedicare,
Scripturas interpretari, conciones ad populum habere, quam-
vis sacris ordinibus, uti loquuntur, nondum sit initiatus, pro-
nuntiamus.

Et sane quidni ita faceret ? an vocatione legitima desti-
tui censendus est, negotium alteri pra^scriptum prosequi,
an in aliorum officium irruere, an novum et insolitum quid-
dam in ecclesia Dei aggredi, an turbas dare, aut alio quo-
cunque modo limites sibi constitutes transilire ? ita sane
clamant nonnulli ; qui si pudoris egeant, saltern in hac luce
evangelii mutuo sumerent : quanam autem vocatione ad mo-
ralia officia praestanda opus sit, unde ortum ducat, quaque
complectatur una prseter dona spiritualia, ac providentia
ductum, viri docti atque pii, accurate perpendent scio, prius-
quam in eam sententiam concedant. Sanctum sane illud animi
propositum, divinitus alicui inditum, de quo verba fecimus,
cum eo x^'P'^'^l^uTwv spiritual ium appararatu, qui ad aliorum
ffidificationem sit necessarius, modo eorum exercitio viam
paraverit Dei providentia, cum prsecepto Christi ad dona ilia
exercenda, vocationem illam non constituere nondum proba-
*um est, neque ajternum probabitur. Atqui si constituant,
s^lva res est ; nam omnia hsec antea posuimus.

Neque solennia ulla muneris peculiaris officia hinc vio-

PRO SACRIS SCUIPTURIS. 563

lantur. Moralium quorundam officiorum curam, iis qui mi-
nisterio in ecclesiis Christi solenniter funguntur, speciali
modo demandari certum est. Alios omnes ex ea delegatione,
a praestatione eorum officiorum, arceri falsum. Neque mu-
nus unquam a Deo institutum est quibusdam peculiare, quo
cseteri mortales eo onere expediantur, quod ex jure naturae
atque praecepto Christi iis incumbit; neque jugo tali non
Sva(5a(TTciKTM tantum, sed et portatu penitus impossibili, mi-
nistros opprimere voluit Deus, ut alii liberam ab imperio suo
vitam agerent. Neque nos aut culpam aut obedientiam ali-
orum prsestare possumus ; 'Justus ex fide sua vivet.'

Prseterea, propositum ineundi munus ministerii, simul ac
id secundum mentem Christi fieri possit, tanquam ad voca-
tionem de qua agimus requisitam conditionem superius po-
suimus. De confusione autem in ecclesia Christi inducen-
da, videant, qui ivpi^jmaTa ista novitia, et irapa^o^a, nempe
ordinandi presbyteros cnroXiXvfiivwg, hoc est, sine relatione
ad aliquos greges, sen ecclesias particulares, quaruminspec-
tioni respective vacarent, utpote earum per Spirituni sanctum
episcopi constituti, cujusmodi ordinatio non tantum a con-
cilio Chalcedonensi prohibetur ne sieret, sed et facta, irrita,
pronuntiatur ; atque ut quis coetus alicujus tanquam pastor
ejus ordinarius curam susciperet, cujus membris sacramenta
evangelica administrare nolit, in eum invehere conantur ;
sed dra^av banc improbant etiam qui a nobis hie diversum
sentiunt. Si vero eatenus exemplis causa hac transigatur,
ut appareat hie nihil insolens nos in ecclesia meditari, a pri-
me usque ortu ecclesiae, ad nostra tempora ilia deducere non
asset difficile, quod et alibi a nobis ostensura est.

Denique si illicitum sit, hominem sacris ordinibus non-
dum initiatum, Scripturas interpretari, aut verbum Dei prae-
dicare ; praestitis conditionibus superius praescriptis, tum ut
hoc illicitum sit, vel a natura ipsius rei, vel ab aliquibus cir-
cumstantiis necessum est; vel forsan alicubi in Scripturis hoc
expresse prohibetur ; illicitum autem ex natura rei esse non
potest, nisi absolute sit illicitum, ullum hominem qui non
sit verbi minister, alium in cognitione Dei instruere. At
vix eo dementias ventum esse inter Christiani nominis pro-
fessores ullos, ut hoc dicant, arbitror. ' Cain' sane, ' qui ex
illo improbo erat, et mactavit fratrem suum,' Deo ipsi nega-
vit se custodem esse fratris sui ; sed ea vox primo, post Sa-

2 o 2

564 EXERCITATIONES APOLOGETICii:

tanani, horaicida, illiusque similibus digna est. Quoiisque
vero Deus quemvis fratris sui custodem, seternam ejus salu-
tem quod attinet, posuerit, superius ostendi : qui vero prse-
ceptum fidei in Christum, in ipsa naturee lege primis paren-
tibus indita, inclusum credunt, praedicationem evangelii of-
ficium morale esse non negabunt. Circumstantise vero, a
quibus causa hac jestimari potest, ese sunt, vel quod plures
simul instruendos quis suscipit, vel quod ordinarie. Eas
vero, opus hoc si in se sit bonum, commendare, ac mirabi-
liter ornare, potius quam illicitum reddere certum est. Ne-
que enim ratio ulla assignaii potest, cur si mihi liceat unum
aut alterum cognitione Dei instituere, non itidem liceat plu-
res eodetn modo informare, idque ordinarie. Cgeterum iis,
qui hoc omnibus universum fidelibus, quamvis donis Spiri-
tus sancti ad alios instruendum requisitis, instructis, nisi
sint ad opus minislerii in ecclesia aliqua solenniter separari,
vetitum esse affirmant, prohibitionem istam probare incumbit,
quod ab eorum nemine hactenus factum esse arbitror.

Sed ad propositum nobis negotium redeamus, illosque
adeamus quibuscum inprimis res est. Inanis autem est tota
ilia de qua paucis egimus controversia, neque titivilitio emp-
titanda si modo nemini mortalium liceat Scripturam inter-
pretari, aut ejus sensum exponere ; hoc vero est quod fana-
tici nostrates affirmant. Quid de ipsis Scripturis sentiant,
superius expositura est ; quastio haec est de usu earum in
ecclesia Dei. NonnuUos sane illorum sacras Scripturas
privatira legere, aut aliqua saltem ex iis prius lectis, aut au-
ditis, memoria tenere constat, imo saepius sacrum codicem
secum circumferunt ; in eorum ccetibus autem, eas liaud
flocci faciunt, neque ullius usus sunt, neque enim unquam
aut verbum ipsum legunt,aut aliquam partem ejus exponunt,
aut testimoniis ex eo assumptis ad fidem iis quse proferunt,
qua sunt humilitate, concillandam utuntur ; neque cur ita
agerent, causa ulla est, cum sint ipsi omnes ^towvevoroi. In
digladiationibus autem, quibus maxime delectantur, verba
Scripturtc saepius repetunt atque inculcant, misere plerum-
que perversa, atque in sensus peregrinos distorta. Omnia
autem horum hominum, circa interpretationem Scripturte, de-
liria, ad tria capita, quorum primum ipsani interpretationem,
secundum media, tertium fines ejus respicit,revocari possunt.

Primo ideo, uUi homini, sacras Scripturas interpretari,

PRO SACRIS SCRIPTURIS. 565

vel ullam earum partem, vel sensum ejus exponere, vel quae
sit mens Spiritus sancti in verbis quae scripta legiraus, aliis
verbis enarrare, fas esse negant.

2. Una cum interpretatione Scripturse, ejusdem media,
nempe diversorum locorum coUationem, antecedentium et
consequentium considerationem, vocabulorura atque phra-
sium examen, ut quis rite mentem Deipercipiat etintelligat,
orationem assiduam, analog! ae fidei observationem atque is-
tius generis alia, omnia, rejiciunt, damnant, execrantur. Ita
scotoraate nescio quo percussi, ut omnes alii eadem csecitate
laborent, contendunt.

3. Denique locorum difficilium elucidatio, veritatis ma-
nifestatio et probatio, hseresewv, errorum, falsorum docto-
rum et doctrinse convictio, redargutio, per instructiones et
exhortationes sedificatio, omnesque alii fines, legitimae in-
terpretationis Scripturarum, iis odio sunt, et abominationi.

Cum vero duplex sit sacrse Scripturse interpretatio, una
rerum, verborum altera; illampalam rejiciunt; dehaecvero
consilium suum, si quod habent, explicare non possunt. Uti
enim, si sibi constare vellent, quod-et maxime cupere viden-
tur, omnem omnino interpretationem rejicere debeant ; ita
cum sint pene omnes afxaduQ, neque ultra linguam vernacu-
1am sapiant, ne jutra^pacrewv rejectione, omni Scripturarum
usu se privarent, atque ita, in seipsis inauditum stultitiae et
impietatis exemplum palam ederent, astute cavent.

Odium autem, quod in priorem illam exercent, est irpbg
TO yivog ; itaque non tantum omnes Scripturae expositiones
in familiis privatis, coetibus, ecclesiis, scholis fidelium, viva
voce factas, ad sensum verbi explanandam, et intelligentiam
dandam per Scripturam ipsam, hostili animo insectantur,
sed et commentarios, cunctosque alios libros, quibus pars
aliqua Scripturse interpretatur, vel Veritas ulla ex ea elicitur
aut confirmatur, vel exhortationibus ad sanctitatem et evan-
gelicam obedientiam fideles urgentur, aut alio quocunque
modo in cognitione Dei homines instruuntur, eodem loco
habent, et convitiis petulantissime lacerant.

Christianorum omnium sententiam, huic delirio fanati-
corum oppositam, in constanti et non interrupta omnium
locorum, temporum, ecclesiarum, praxi, explicatam habe-
mus; ejus autem brevem wTroTWTrwfftv quandam subjicere pla-
cet. Interpretatio, uti dictum superius, duplex est ; verbo-

5G6 EXEIICITATIONES APOLOGETICS

rum una, seu fxira^Qatjiq, rerum altera, seu cum iiva\v(yH,
l^i]yr\aic: : prima est sacree Scripturse ex codicibus Haibrai-
cis et Gracis, veteris et novi Testament!, in alias linguas ad
usum populi Dei, linguas illas originales quas vocant igno-
rantis, translatio. Veteri ecclesiifi, quae unius gentis fuit,
tota Scriptura erat vernacula. Ea itaque nihil opus habuit
translationibus. Quod Deus autem ecclesiae, quamdiu erat
sermone uno, lingua communi et naturali; itaut translatione
aliqua baud egeret Scripturas concredere voluit, argumento
est, ea maxime opus esse iis, quibus ese linguae in quibus
Scripta? sunt, non sunt vernaculse aut communes. Cum
itaque ecclesia Christi, sub novo Testamento, 'ex omni tribu
et lingua, et populo, et natione,' colligenda fuerit ' eo non
pro una gente, mortem obeunte, sed ut filios Dei dispersos
congregaret in unum,'^atque ita reapse sit collecta; cumque
necessum esset, ut una aliqua lingua, Dei verbum primitus
scriberetur, quo unicam et prorsus eandem, constantem et
invariabilem credendi atque obedienda normam tota eccle-
sia liaberet, translationibus ejus verbi, earn nullo modo ca-
rere posse, apparet. Rerum interpretatio, doctrinam, seu
veritatem, et declarationem mentis divinai in Scripturis con-
tentam, spectat ; estque, veritatis, et sensus Spiritus sancti,
qui in verbis Scripturse continetur, mediis, in eum finem a
Deo approbatis, rite adhibitivis, X'^piarfidrMv gratuito accep-
torum, enarratio seu expositio, ' ad doctrinam, ad redargu-
tionem, ad correctionem, ad disciplinam in justitia,' omni-
modamque adeo ecclesiae aedificationem a Deo instituta.

Hujusmodi autem Scripturarum interpretationem, lici-
tam esse, imo necessariam, apparet, ex natura rei. Deum
ina^stimabile verbi sui beneficium apud nos collocasse, ut
per illud in sui cognitione instruamur, et in confesso est, et
Scripturae ipsius testimoniis comprobatur. Instructionem
istam ad rationalis creaturae captum et intelligentiam accom-
modam esse debeie, nemo, nisi quern male habet, quod non
bruta simus, opinor, negabit. Mentem ideo et voluntatem
Dei, quibus nos instruendos curat, ut amplectatur verbum
illud, necesse est ; in eo igitur sensus aliquis est, qui est
mentis divinae sententia. Quid enim rationalis creatura ex
verbis alterius percipiat, nisi sensum ejus, et mentis senten-
tiam ! Finis itaque ob quern Deus nobis sacram Scriptu-

« Apoc. V. 9. Job. xi. 52.

PRO SACRIS SCRIPTURIS. 567

ram concredidit, non alius esse potest, quam ut ex ea sen-
sum et sententiam Spiritus sancti cognoscamus ; verba
enim quibus nihil sensus subest, psittacis et sturnis conve-
niunt : ad perceptionem autem verborum sententise, in eo-
rum sensum inquisitio necessaria est; hoc autem omnis in-
terpretationis fundamentum est ; atque si licitura sit, inter-
pretatio non potest esse illicita. Quid enim? annon sensu
verborum acquisito, quis eum enarrare possit ? hoc autem est
Scripturas interpretari. Neque enim aut prohibitum est, aut
impossibile, ut quis proferat, atque aliis exponat, quas ipse
ex verbo Dei intelligit. Cum itaque verba Scripturse sen-
sum habeant, seu mentis Dei sententiam contineant, atque
eum sensum nos percipere atque intelligere teneamur, neque
aliquid obstatquo minus, quem nos concepimus sensum,aliis
declarare possimus ; sane quin licitum sit Scripturas interpre-
tari, negari a quoquam cui sobrium est sinciput non potest.
Imo justum et licitum est, quia necessarium. Quot
enim sunt, a quibus Scripturam legentibus, si sciscitaretur,
prout olim ab eunucho, nempe intelligitis quse legitis ; cum
eodem eunucho necesse esset respondere, qui possimus,
nisi nobis quispiam dux vise fuerit?'' prseterquam enim, quod
sint in sacra Scriptura riva Socryojjra, quae nisi adhibita in-
terpretatione legitima, plane essent supervacanea, et nullius
usus ; plurimi sunt ita infirmi et rudes, ut nisi quis viam in-
telligentise interpretando iis commonstraverit, baud unquam
perventuri sint ad cognitionem veritatis. Susque deque
sane habent Scripturarum intelligentiam fanatici : hocque
estTTjOwrov illorum xpevBog ; modo verba habeamus, de sensu,
quasi nihil ad nos pertinente, securi sumus ; hoc vero esse,
divinai sapientise et bonitati convicium facere gravissiraum,
ecclesiam sanctorum, in porcorum haram convertere, ip-
sumque verbum Dei, oranem ejus usum quod attinet, peni-
tus respuere, facile omnes intelligant. Etenim si Scriptura
vel nullum sensum in se habeat, vel talem quem a nobis in-
telligi aut percipi Deus nolit, aut quem intellectum nemo
enarrare potest, quidni miseros homunciones per tale ver-
bum ludos facere (absit blasphemia) aestimandus sit ?

Quid vero cum iis agamus, qui cum revera sint adeo in-
fffiliciter stupidi, ut nulla neque ratione, neque experientia
erudiri possint, quasi tamen ipsi soli saperent, vana persua-

' Actor, vili.

568 EXERCITATIONES APOLOGETICS

sione fideiinflati siderati,incontempt,u eorum, quse non intel-
lio-vmt, audaciter persistunt, atque curaComico illo clamant,
'dicat quod quisque volet, nos ex hac opinions non dimo-
vebimur.' Enimvero si omnium seculorum, omnium qui
unquani extiterunt Christianorum experientia, si ea quae ipsi
vident, spectant, audiunt quotidie, uUius apud eos ponderis
essent aut momenti, usum, necessitatem, fructum interpre-
tationis Scripturarum per solennem veibi prsedicationem,
expositionem viva voce, aut scriptis factam, negare vere-
cundarentur: spectemus utique utrumque gregem, cum
ilium qui verbo licet fruatur, interpretatione ejus destitutus
est, tum ilium qui una cum verbo Dei, aliis etiam mediis
cultus divini, quee in verbi interpretatione plurimum consis-
tant fruitur, si modo ex fructibus arbor dignoscenda sit, bona
apparebit ilia, quse istiusmodi fructus scientise Dei tulit
quibus iibique progerminavit legitima Scripturse inter-
pretatio.

Porro autem ; quamvis et ratio ilia qua homines sumus,
et ipsius rei necessitas, et usus, si modo Christiani esse veli-
mus, interpretationem Scripturarum efflagitant, ita ut nemo
nisi qui plane stupidus sit, aut cujus trwi^Xworf to. vo^ifxara
' tenebrarum princeps,' de ejus necessitate animi dubius esse
possit, tamen pater ille Clementissimus, cujus cures, amori,
fidei toti innitimur, cum sciret nos animo esse remisso et
torpido, neque consulere in seternitatem, imo plane langues-
cerein iis, quibus maxime nostra interest omne studium etin-
dustriam ponere, mandatis et prseceptis suis, quibus, pro im-
perio illo summo quod in nos habet, ad officium hocce nos ob-
strinxerit, nobis et socordiaa nostroe spirituali gratiose pro-
spexit; neque obstrinxit modo, sed et insuper cohortationi-
bus etiam ad officium hoc prsestandum paratos et alacres
redderevoluerit. Ita nempe olim, Israelitis pra;ceperat. Deut.
vi. 20 — 23. Sicque Jehoshuaj ; cap. i. 8. Totique ecclesiee. Isa.
viii . 20. Etiam servator noster Jesus Christus, J udcEos tum tem-
poris Dei populum, ad investigationem mentis divina; in Scrip-
turis mittit ; Joh. v. 39. Atque stepius Pharisais exprobravit,
sensus et sentential Scripturarum ignorantiara; Matt. xix. 13.
Cum itaque Deus nobis prieceperit, Scripturas legere, noc-
turna et diurna manu versare, in iis assidue meditari, sen-
sum earum atque sententiam onniiI)us in locis pro virili in-
vestigare, alios ex iis per mentis suaj expositionem, et vo-

PRO SACRIS SCRIPTURIS. 569

luntatis declarationem, instituere, cum ad plenam et legiti-
mam interpretationem nihil aliud pertineat, illam etiam no-
bis eum prsescripsisse certum est.

Quanquam autem omnera industriam devoveant fanatici,
ad tollendum e medio prsesens ministerium in ecclesiis
Christi, eo autem quod sciam impudentise nondum deven-
tiim est, ut negent Christum olim ministros, hoc est, do-
ctores et pastores, instituisse ; cum eadem opera ipsis ne-
gandum esset evangelium, non tantum non esse verbum
Dei, sed neque esse verum : duraturos esse in ecclesia is-
tiusmodi ministros ad consummationem usque seculi postea
probabitur ; si vero palam fiat interpretationem Scriptura-
rum aliquando fuisse licitara, turn demum eorum rationes
qui eam etiamnum esse licitam pernegant, atque pios omnes
eo jure, aut privilegio quo gaudebant, excidisse asserunt,
perpendemus. Id vero negotii ministris illis olim secundum
mentem Christi institutis, datum fuisse, ut consilium et \'o-
luntatem Dei de obedientia et salute hominum, per conci-
ones, doctrinas, exhortatioues,^ opportune, importune expo-
nerent, negari non potest. Dubitanti innumera testimonia
consensum extorquebunt. Eam autem cognitionem, ipsi, vel
immediate per revelationem assecuti sunt, vel ex assidua
Scripturarum lectione, auxilium suppeditanteSpiritu sancto.
Immediatara revelationem eos omnes habuisse, respectu eo-
rum omnium qu3D Dei nomine alios docuerint, neque Scrip-
tura affirmat, neque ipsi unquam de se jactitarunt, neque ea in
re sese apostolis aequipararunt. (' Num omnes apostoli ? num
omnes prophetae ?') imo studio, meditationi, Scripturarum
lectioni sedulo incumbere, quo ad officium exequendum, ope
Spiritus sancti sublevati,idonei redderentur, jussi sunt. Vide
1 Tim. iv. 12 — 16. In hunc etiam finem, xapto-Atafft nvevfia-
TiKoTg, sapientise nempe, intelligentise, discretionis ac sermo-
nis seu facultatis loquendi, per eum qui nihil frustra agit,
cumulatissime instructi fuere. Neque eo volente fit, utquis
in sudario talenta seponeret.

Porro ! in opere hoc interpretandi Scripturas ipse Chris-
tus ministros suos prteivit, cum prophetas in Judsorum sy-
nagogis exposuit; Luc. iv. 17. 21. Atque suis discipulis
Scripturam interpretatus est; Luc. xxiv. 27. Eum inter
alios secutus est Paulus, ne quicquam dicens extra ea quee

s a Tim. iv. 2. 2 Pet. v. 2.

570 EXERCITATIONES viPOLOGETIC.E

prophetae ac Moses futura praedixerunt ; Acts xxvi. 22. eo-
rum nempe verbis rite expositis, et in suae doctrinae confir-
mationem allatis ; quod idem fecit Apollos, Acts xviii. 28.
atque Philippus ad Eunuchi conversionem. Acts viii. 34,35.
atque ea demum prophetia ilia est, quae ut secundum analo-
giam fidei rite instituatur Spiritus sanctus prospexit; Rom.
xii. 6. Hoc itaque, maxima proprium est ministrorum evan-
gelii officium, alios instituere in verbo Dei ; Gal. vi. 6.

Sanctorum omnium juxtamentem Dei in ipsis Scripturis
consignata, et celebrate praxis, fanaticorum delirium amen-
tias et inauditae superbiae convincit. Quaenam fuerit sancto-
rum Dei sub veteri Testamento, mens aut sententia, quibus
potissimum negotiis, res divinas quod attinet occupati fuere,
suo exemplo docet nos Davides. Nihil pene aliud vita eorum
fuit, quam in verbo, statutis et testimoniis Dei negotiatio ; ea
legere, omni studio etdiligentia versare, in iis sese exercere,
negotium fuit et voluptas. Quid copiosius? Quid sublimius,
sanctiusve unquam dici poterat, quam exercitium hoc sancto-
rum omnium quotidianum in Psal. cxix. a Davide celebratur ;
uti hinc orditur descriptionem beati viri ; Psal. i. 2. Ita in
eodem, eam finit. Cui vero fini aut bono, verbum ipsum tani
sedulo excussisse censendi sunt, atque in eo evolvendo
assidue sunt versati ? Quid aliud anhelarunt, nisi ut men-
tem et voluntatem Dei inde discerent, atque ita sapientes
fierent ad salutem ? Hoc iis intime in votis erat, hoc cce-
litus precibus expetebant : sancti etiam sub novo Testa-
mento ; nonne, verbum concupiscere, recipere, in eo se de-
lectari, meditari, ut crescant in cognitione Dei dicuntur,
vel jubentur; istiusmodi hominibus nefas fuisse, sententiam
illius excutere, et sensum scrutari, nemo, opinor, dicet ;
an verisimile sit Deum voluisse, ut cum Judaeis, ipsas li-
teras in numerato haberent, vel ut carmen aliquod incanta-
torium, cujus syllabis quamvis non intellectis vis quaedam
occulta subesset, scripturam legerent, facile est judicare,
imo ut veritatem discernere, et judicare, ita Spiritus pro-
bare tenebantur; per quam tandem regulam ? spiritumtuum
privatum? at qui demum eorum spiritus erit lapis Lydius?
annon alii eum per suum spiritum examinare debeant ? at
hujus acervi finitor, non facile invenietur. Qui commu-
nemaliquam regulam, probandi spiritus, atque sistendi om-
nes controversias esse nollet, illos omnes immunes, has in-

PRO SACRIS SCRIPTURIS. 571

finitas esse velit. Regulam istam Scripturam esse superius
probavimus. At qui potest esse regula, nisi intelligatur ;
aut qui intelligi sine sensus scrutatione et sententise expo-
sitione? Porro, ut per habitum 'sensus habeamus exer-
citatos ad discretionem boni et mali/ exigitur: Heb. v. ult.
in qua auteni palsestra, aut quemadmodum exercitari debent
sensus nostri spirituales ? an alio quam ad verbum Dei
amandandi simus ? at vero ' sensus exercitatos habere in
verbo Dei, ad discretionem boni et mali,' nihil aliud est,
quam facultatem discernendi veritatem, seu mentem Dei in
verb opropositam obtinere. Ita olim ex Scripturis de salute
exquisierunt, atque eas scrutati sunt prophetee ipsi; 1 Pet.
i. 11, 12. atque ita etiam mater Timothei, ipsa prior edocta;
2 Tim. i. 15. filium in verbo erudivit; cap. iii. 14, 15.

Imo tam certum est quam quod certissimum, Deum in
infinita tua sapientia, eam voluntatis suae declarationem quae
in verbo Scripto continetur, itatemperasse, atque totam ejus-
dem revekindi methodum eo ordine disposuisse, ut necessi-
tatem interpretationis in Ecclesia continuandse, quamdiu
ipsum verbum continuetur, extra omnem dubitationis aleam
poneret. Hinc non solum Svavorjra ilia quae superius memo-
ravimus frequentius in Scripturis occurrunt; neque ordine
ullo KarijY'jrtK^w, quae faciliora sunt cognitudisponuntur; sed
et tvavTio(pavri quamplurinia non nisi per legitimam interpre-
tationem, exploranda et concilianda, hie illic apparent; prae-
terea quae TpoiriKLog et figurate intelligi debent, loca sunt in-
niimera. Quid ergo dicemus ; cum inaestimabile prorsus
verbi sui beneficium apud homines Deus collocare voluerit,
nonne illud etiam simul iis usui et fructui esse voluerit ?
nonne ut surnmo apud eos esset honore et pretio ? qui vero
de sermone aut verbo illo magnifice sentirent homines, quod
ab lvavrLo(j)avu)v convitio et culpa expedire non possint .'' aut
quis usus aut fructus ex verbo non intellecto, et quod ex-
ponere fas non est, percipi potest ? Age ideo si viri sint fa-
natici, experiantur vires, et quid de locis istiusmodi se-
posita et rejecta orani interpretatione sentiendum sit, osten-
dant.

Restant objectiones paucissimis diluendee. Quamvis
enim me neque in libris fanaticorum editis, legisse, neque ex
ipsis circa insana sua dogmata coram litigantibus quod ul-
lius ponderis sit aut momenti, audivisse memini, tamen quae

572 EXERCITATIONES APOLOGETICS

in contrarium afferri posse videntur, strictim refellere vi-
sum est.

Primo autem. Cum omnis Scriptura sit ^£o:rv£Uffroc, non-
nisi ^eoTTtftvaTwg, ac vi immediatae inspirationis, et revela-
tionis, earn interpretari debere, sequum esse videtur. At vero
ii, qui inter nos quotidie iiunc sibi summit honorem, inter-
pretandi Scripturam, neque ^iOTrvevcTToi sunt, neque ullam
immediatam revelationem de sensu verbi se a Deo accepisse
jactitare audent; ideoque omnes aequea munere isto obeun-
do, arcendi sunt.

Resp. Bene est! conceditur, Scripturam interpretari posse,
si modo interpretes sint ^aoTrvevaToi; nulla ergo datur in hoc
negotio impossibilitas ex natura rei.

2. Revelatio mentis divincD ab ipso Dei sinu, autea in-
cognitas, et expositio voluntatis divinae ex Scripturis, jam
revelatee, adeo inter se differunt, ut nulla ratio fingi possit,
cur illius regula, hujus etiam regula esse debeat. Ut quis
ex abysso infinitse Dei sapientiae, raentem et voluntatem ejus
revelet, necesse erat, ut esset virb TrvivjiaTog ayiov (papofxevog,
cum Spiritus iste solum scrutetur profunditates Dei ; ut quis
autem, veritatem in Scripturis revelatam, aliis exponat, satis
est, si y^apiafxacn aliis Trvev/^iaTiKolg, sit instructus.

Sed nihil agit interpretatio, nee quicquam promovet ; aut
TrpoKOTTTEi iTTi TO xiipov, idcoque aut frustra est aut perniciosa.
Quid enim ? an hoc laudi duci potest, ea quae in se certa sunt,
incerta ut sint efficere ; an hoc aliud est, quam dare operam ut
cum ratione insanias. Etenim infallibile verburaDei^per in-
terpretationem fallibilem, fallibile redditur; quodque verbum
Dei fuerit atque ipsa Veritas, errori obnoxium, si non reapse
falsum efficitur. Omni enim interpretationi humanae falsum
subesse posse, quoniam interpretes nullo respectu sint ava-
/uapTTjrot, constat. Nemo itaque dum interpretationibus ni-
titur, nomine et authoritate Dei alios alloqui debet, cum
non ipsum Dei verbum, ac puram putam veritatem loquitur,
sed privatas suas conjecturas enarrat. Apparet ideo, totum
illud ministerium, quod in interpretatione et praedicatione
verbi Scripti consistit, vanum, incertum, inutile et prorsus
supervacaneum esse. Atque haec cardo est, in quo omnia
ilia sophismataversantur, quibus author quaestionis erotema-
ticffi ad ecclesias reformatus, imperitis laqueosinjicere, sum-
ma ope nititur.

PRO SACRIS SCRIPTURIS. 573

R. Quum de verbi ministerio ordinario alibi plura nobis
dicenda sint, quae in objectione hac ilia speciali modo op-
pugnare videntur, suo loco redarguentur. De interpretatione
Scripturce in genere jam agendum. Dico ideo ;

1. Quamvis absolute loquendo, omnes verbi interpretes
sint fallibiles, id tamen nihil officit eorum ministerio, multo
minus incertum reddit aut inutile. Etenim cum Deus po-
pulum suum, sensus habere velit exercitatos ad discretionem
boni etmali, atque unctionem illis dederit, quae de omnibus
eos doceat/ una cum constanti et immutabili, omnis doctri-
nse, et veritatis explorandse regula, ad quam quidem regulam
doctrinam apostolicam, non sine laude, olim exigebant eo-
rum auditores ; tale ministeriura, quod omnia ad lapidem
ilium Lydium probanda et examinanda proponit, non potest
non esse surame necessarium et utile.

2. Verbum rite et legitime interpretatum, etiamnum ver-
bum Dei est ; atque ipsa interpretatio, quatenus ab analogia
fidei non recedit, infallibilis est, atque ipsissimum Dei ver-
bum, materialiter, uti loquuntur, consideratum, atque reduc-
tive. Omnis itaque vera interpretatio est infallibilis, hoc est,
infallibilem exhibet veritatem; non ex infallibilitate interpre-
tis, absolute considerata, sed verbi rite interpretati. Atque
ita, qui absolute loquendo sunt fallibiles, respectu tamen ad
regulam, hoc est, ipsum verbum, et causam omnis leo-itimaj
interpretationis efticientem habito, verbum dei infallibiliter
interpretari possunt. At vero defectus nostri, in officio quo-
cunque praestando, ipsum officium irritum reddere non pos-
sunt, nee debent.

Objiciunt tandem miras interpretum inter se digladia-
tiones, atque in interpretando contradictiones, hoc vero in-
terpretum, non interpretationum, operantium non operis ex
vitio cum sit, ad quaestionem propositam nihil omnino facere
videtur.

EXERCIT. III.

De perfectione Scripturce.
Perfectionis sacrarum Scripturarura, integralis scilicet,
quaeque finem earum proprium'' respicit, quam, intoleranda
prorsus quorundam nequitia, pernecessariam fecit, defensio-

» Heb, 5. ult. 1 John ii. 22. » John xx. 31. Rom. xv. 4. 2 Tim. iii. 1.5.

574 EXERCITATIO^fES APOLOGETIC^':

neni suscipientes, operse pretium facturi videamur, si con-
sensum summum, atque concordem o/jiovQiav omne genus
haereticorum in ea vellicanda, paucis pisemittamus.

Quantum inter se distant, utque perpetuo invicem digla-
dientur, Judaei, pontificii, atque fanatici Iv^vcTLaaTiKoi apud
Christianas religionis amicos atqne inimicos omnes, nimis
trita est notitia. At de thesi proposita nulla poene est va-
rietas; quamvis enim ex justo Dei judicio, sermo eis non est
unicus ; imo itasint inter se confusi, ut vix intelligant alter
sermonem alterius, tamen aedificandee turri, e cujus fastigio,
fastu quodam giganteo, signainferant adversa Scripturarum
perfectioni, solio illi Dei in terris, summa consensione una
omnes incumbunt.

Imo, quod hie pacem inter se conjunctissime colant, sum-
mam rei quod attinet, in causa est, quod in toto reliquo re-
ligionis negotio, in arma confugiant; atque capitali odio se
mutuo prosequantur. Etenim si in sententiam hanc cujus
patrocinium pro viribus suscipimus de plenitudine Scriptu-
rarum, lubentes discederent, utque omnis, cujuscunque tan-
dem generis in religione controversia, verbo Dei sistatur,
consentirent, errores isti teterrimi, quorum causa lucem
Scripturae fugientes, andabatarum more, in tenebris dimicant,
atque uti olim Hammonitae, Moabitae et habitatores montis
Seiris, bellum adversus populum Dei suscipientes, interne-
cioni se mutuo devovent, ad lumen solis hujus, confestim
evanescerent.

Caeterum, non iisdem rationibu^ ducti, sed illi pro tradi-
tionibus, hi pro enthusiasmis atque revelationibus suis, tan-
quam pro aris focisque contendentes, atque ita, non secus ac
Sampsonis vulpeculae, observis caudis ignitas faces in sege-
tes ecclesiae ferentes, cuncti amicissime e loco suo sacram
Scripturam deturbare aggrediuntur.

Figmentum Judaeorum gm/3oijTov, de duplici verbo a Deo
Mosi tradito; uno, ipsam legem continente, quod Deus scri-
bi voluit etjussit; expositionem et proprium ejus sensum
altero, septuaginta senioribus per oralem traditionem ab ipso
Mose commisso, atque in usum synogogac, continua succes-
sione per sacerdotes et sapientes conservato, totius apud eos
cultus divini, adeoque horrendae superstitionis et idololatriae
quibus omnia illorum sacra scatent, per aliquot annorum cen-
turias, radicem et fundamentum fuisse nemo poene est qui

PRO SACRIS SCRIPTURIS. 575

ignorat, nescientes vero summatim docebit R. M. B. M. prse-
fat. Zeder-Zerajim.

Innumeras saneeasque superstitiosissimas tradjtionesver-
bum Dei ciKvpovvTag a magistris nescio quibus, temporibus
Machabeorum, cum primum in varias sectas dissiluit scriba-
rum et doctorum turba, atque deinceps inventas, preetextu
exactioris cultus et obedientice, populo obtrusisse Pharisaeos ;
turn cum D. N. I. C. in terris versatus est, ex sevens ipsius
increpationibus, adversus id hominum genus directis, disci-
mus. At vero distinctionem istani, in universam religionis
atque cultus Dei perniciem excogitatam, tanquam totius re-
ligionis ipsorum fundamentum, non nisi decursis aliquot
annoruni centuriis, postquam imniane traditionum plau-
strum in ecclesiam invexerant primi fabulatores, venditabant
posteri.

Destructo etenim templo, eversa per inauditas clades tota
republica, custu, qui Judseis proprius fuit, omnibusque adeo
ceremoniis a Deo repudiatis, atque remotis (ut pote quae
tantum /J.exp'- ^aijoov diop^uxriojg instituta fuere), populus su-
perstes/ rebellis, et incredulus, spiritu atque vero sensu verbi
Dei destitutus,'^ omnino sine Deo atque cultu omni divino re-
lictus est. Ne ideo scelerum flagitiorumque poena vexati,
horrenda sua patrumque crimina ex supplicio universis pa-
terent, nonnulli illorum, audax facinus aggressi, traditiones
hinc inde dispersas, in unum quasi corpus et systema colli-
gentes, illas ingenti ex ethnicismo, atque etiam Christianis-
mo perverse distorto, mantissa ampliatas, pro orali ista lege,
quam una cum Scriptura Deum Mosi tradidisse somniant
nundinati sunt.

Hoc vero nihil aliud fuit,'quam hominum in incredulitate
et inobedientia obduratorum, a Deo rejectorum, incoeptum,
quo religionem aliquam, infidelitatis suse praetextum, ha-
berent; cum probe perceperint, se usque adeo a prioris il-
lius, quam coluerunt, observantia esse rejectaneos, ut neque
ipsi sibi in ea placere potuerint. De quibus omnibus, avv
Qew nos fusius alibi asremus, sicut et eo-imus.

Insania itaque ista perciti, non tantum eos omnes qui
de gente sua soli Scripture se unice adheerere profitentur as-
pernantur, sed etiam karaim, aut (sensu eodem) uti loqui

•^ Heb. ix. 10. d Hos. iii. 4.

576 EXERCITATIONES A POLOGETICii:

amant, pontificii, Scripturarios, seu Biblistas vocantes, pes-
simorum hgereticorum loco eos habent.

Accedaraus ad pontificios : ii vero traditionum suaruni
tuendarum gratia, Judaicis istis nihilo meliorum, quas ab
apostolis se accepisse fingunt, cum Judais, rem ipsam quod
attinet,idem omnino sentiunt, atqueitajScripturarumperfec-
tioni, non tantum occulte insidiantur, sed et yvjuivij quod ai-
unt T1J /c£^aXy earn a loco suo in ecclesia depellere satagunt.
Vide Cost. Enchirid. cap, 1. Baron. Annal. torn. 1. A. C.
53. 811. Pighius, Hierarcli. Eccles. lib. 1. cap. 2. Bellar.
lib. 4. de verbo Dei, cap. 4. Hos. de sac. Scr. &c.

lisdem vestigiis insistunt fanatici nostrates (quibus ad
nequitiam banc, viam patefecerunt, qui inter pontificios spi-
rituales dicuntur) non traditionum sane ullarum gratia, sed
enthusiasmos nescio quos, jactantes, lucem internam, atque
infallibilitatem quandam inde emergentem.

Quicquid autem Judsei, quicquid pontificii, in gratiam
suarum traditionum, quicquid in opprobrium Scripturarura
dicere unquam sustinuerunt, id omne borrendo percussi
scotomate, revelationum suarum tuendarum ergo, etdicunt et
asseverant impuri bomunciones, librorum titulos horridos at-
que ineptissimos, pudet referre.

' Salvo traditionis apostolicae fundainento, nihil noxse in-
ferretur ecclesise, licet Scriptures delantur,'^ inquit ecclesiaj
istius scriptor non ignobilis. Utinam deleantur inquiunt fa-
naticorum nonnuli, ut omnes ad lumen illud quod in iis est,
attenderent magis bine puerile istud nugamentum, ecclesiam
scilicet Scripturis esse antiquiorem, quod Acbillem pro Ca-
tholicis vocat Eckius ; Enchirid. de author. Eccles. Respon.
3. ad object. Hseretic. revelationes in locum ecclesise sub-
stituentes, Achillem suum fecerunt fanatici.

Astu itaque diaboli regno suo a plenitudine et perfectione
Scripturarum caventis factum est, ut qui in rebus aliis om-
nibus diversissime sentiant, in banc blasphemiam conspirent
omnes.

Judaeis atque pontificiis fauces dudum obstruxerunt viri
undequaque doctissimi,disputatiombus de perfectione sacra-
rum Scripturarum contra eos institutis. Pontificiis quidem
Raynoldus, Whitakerus, Junius, Rivetus, Gomarus, Gerar-

* Coster.

PRO SACRIS SCUIPTURIS. 577

dus, aliique iion pauci ; Judseis vero, Kaymundus Martiniis,
Porchetus de Sylvaticis, Petrus Galatinus, Josephus Scalige-
rus, Paulus Fagius, Munsterus, Drusius, Buxtorfius, Helvi-
cus, Genebrardus, Constan. le Empereur, Mullerus, Hornbe-
chus, aliorumque baud contemnenda manus.

Fanaticos nostrates, qui praimium streniue contra Scrip-
turarura perfectionem opposition! debitum, a nullo mortalium
sibi piaereptuni vellent, impraesentiarum nos aggrediraur;
et sane quod Deo gratiose placuerit, proviuciam banc, ad-
versus verbi sui hostes diniicandi nobis indignis delegare, uti
nobis est honorificum, ita quicquid ope ejus atque auxilio
freti, munere mandato fungentes perficiemus, gratise divinae
in solidum aoceptum ferre debenius,

Quaenam autem sit horuni bominum de usu atque perfec-
tione Scripturarura sententia, non facile quis declarabit :
praeterquam enim quod inter se non conveniant, ita inepte
atque odiose in explicandis aninii sui sensibus garriunt, du-
biae et incertee significationis vocibus ludunt, peregrinis qui-
busdam phrasibus, quee imperitos homines aut terreant, aut
alliciant, nihil sani sensus, aut quod ab ullis sanae mentis in-
telligi possit, continentibus, perpetuo utuntur, utmulto faci-
lius sit argumenta eorum profligare, quam nientem percipere.
Imo cum turpis et inhonesta sit eorum sententia, q^'ce enu-
cleate exposita, remotis strophis atque fucis, ipsa sibi apud
probos omnes, etiam non palam improbos satis esset ad exi-
tium, data opera qua imposturam faciant, vel ipsam non pa-
lam eloquuntur, vel verbis ita consutis et consarcinatis, ut
nihil paene omnino significent, eam mangonizant, atque ita in-
scite consilium sermonibus obtenebrantes, nihil magis cavere
videntur, quam ne intelligantur. Omissis ideo iis omnibus
quas gregis hujus pra^cipui errones et coryphaei, hie illis im-
pie et blaspheme in sacras Scripturas, provocati dixerunt,
quae sit communis eorum sententia, ex libris ab ipsis editis
atque colloquiis iiscum institutis, quibus in loquendo multi
suntetinepti, deprompta et collecta, paucis, et si fieri possit,
luculenter exponendam duxi.

Primo ideo, quatenus Scripturas sacras, manifestationem
voluntatis et mentis divinae continere agnoscunt, superioribus
disputationibus ostendimus. Eas autem, ita se habere, re-
spectu illorum qui illas scripserunt, atque illorum etiam,

VOL. IV. 2 P

578 EXERCITATIONES APOLOGETICS.

quibus ab initio traditae fuerunt, concedunt. Porro ! decla-
rationem banc voluntatis divin8e,aSpiritu Christi, qui scrip-
toribus ejus adfuit, unde veritatem infallibilem declarare
poterant, processisse profitentur. Atque ita quicquid in iis
libris scriptum est, pro vera et indubitata mentis divinse de-
claratione agnoscunt. Hactenus recte quidem; neque enim
quisquam hucusque progressus, scripturam penitus rejicere
potest, nisi una etiam, se plane avTOKura Kpnov esse declaret ;
neque Imic confessioni renuntiare facile sustinebunt, quam-
vis ita tenebris ofFusus sit eorum sermo, atque inconditarum
vocura et pbrasiura fuliginem ita ob oculos jaciant, ut quid
sibi velint, vel conjecturis assequi sit perdifficile.

Neque sane negari potest, locustas hasce, cum primum
ex fumo putei prodierint, Scripturas magis sibi despicatui
habuisse, atque contemptim magis de iis plerumque fuisse
locutas, quam nunc dierum publice loqui sustinent ; ita ut
nulli dubium esse possit, quin si res eorum secundum vota
successissent, eas dudum penitus rejecissent. Omissa itaque
confessione ista, quam iis non vis veritatis, sed popularium
ubivis aliqua reverentia verbi Dei ductorum in capita ipso-
rum involans furor extorsit, quid porro de declaratione hac
mentis divinae sentiunt, videamus.

Primo ideo, negant Scripturas ordinariam, immotam, per-
fectam, et stabilem cultus divini, atque obedientise nostrse
ita regulam esse, ut nihil opus sit aliis, novis, quotidianis
revelationibus, quibus in cognitione Dei, atque oflicio no-
stro, ulterius instruamur. Deinde, seipsos, eodem Spiritu
afflari, quo olim sancti Dei homines acti prophetiam attu-
lerunt, atque verbum Dei scripserunt, affirmant : ideo omnia
ea quae circa res sacras ipsi loquuntur, non minus immediate
a Deo, atque Spiritu esse, neque minus infallibilia, neque
minoris in ecclesia usus, quamipsae Scripturse. De Spiritu
vero hoc, quem se obtinuisse gloriantu r(cum ad lumen illo-
rum deventum est) postea agendum.

Addunt prseterea, quod cum quis intra se, se receperit
ad lumen internum, eoque Spiritum Christi habeat, illius
respectu totus Scripturarum finis obtinetur, neque ei amplius
Usui sunt ; abs eo autem Spiritu ducti,qui communis est om-
nibus, verum notus tantum fidelibns, hoc est,hisce fanaticis,
opus prteterea non habent, vel doctrina, vel authoritate Scrip-

PRO SACRIS SCRIPTURIS. 579

turarum, cum sint ipsi avTo^iSaKToi, si iis fidem adhibere
sequum sit.

Cum vero hsec summa sit horum hominum sententiae,
quam, verborum multitudine rudium animos labefactantes,
ubivis efFundunt, apparet eos, omni usu, authoritate ac per-
fectione, sacras Scripturas spoliare. Quae enim esse possit
ejus verbi authoritas, quod ab insauo cujusvis fanatici nebu-
lonis strepitu in ordinem cogatur? Qui usus, cum ita im-
pleatur, ut ad illud nemini moi'talium opus sit amplius at-
tendere? Quae perfectio, cum eo non obstante, necesse sit
cuivis ad vitam seternam pervenire volenti aliis revelationi-
bus afflari, atque lumen nescio quod, cui nihil commune est
cum Scripturis, tanquam doctorem infallibilem sequi, et in
omnibus ei obedire.

Illius ergo Scripturarum adjuncti, quod perfectio ejus
dicitur, defensionem imprsesentiarum suscipientes, contra
horum hominum insanam superbiam, primo, quae sit de eo
nostra sententia, deinde quibus argumentis earn stabilimus,
atque fanaticorum errorem falsitatis convincimus, summas
rerum tantum persequens, cursim ostendam.

Deus sacrse Scripturse Author, cum sit Agens nobilissi-
mum ut propter finem agat necesse est. Eum ideo in ilia
voluntatis suae declaratione, quae in sacra Scriptura contine-
tur, finem aliquem constitutum habuisse, certum est ; finis
autem cum duplex sit, primo ultimus et remotus, deinde im-
mediatus aut proximus, de utroque sigillatim agendum est.
Finem vero ultimum, supremum, et generalem, hujusrevela-
tionis voluntatis Dei, ipsius Dei gloriam esse statuimus, cum
enim omnia operatus sit Dominus propter se, atque gloriam
suam, certe eximium hoc opus, a libera sua voluntate proce-
dens, ob nullum alium finem produxit, neque producere po-
tuit. Finis proximus et immediatus, ostendit unde, atque
quomodo, ex hoc opere, seu ex hac declaratione voluntatis
suae, exsurgat haec Dei gloria, unaque, quaenam sit ista gloria,
speciali modo considerata. Directionem itaque nostram in
cognitione Dei, atque obedientia ei praestanda, ita ut tandem
voluntatem ejusfacientes, salutem aeternam atque ipsius frui-
tionemassequamur,hunc finem immediatumdationis Scriptu-
rarum, atque adeo ipsarum Scripturarum, esse contendimus.
Hie enim idemestfinis operantis, atque operis, quod Deus per
Scripturas intendit, illud ipsum, illse efficiunt, scilicet morali-

2 p 2

580 EXERCITATIOXES APOLOGETICS

ter, modo operationis ipsis proprio. Apparet ideo gloriara il-
1am suramam, quam Deus intendit, in adductione hominum
peccatorum, ad sui cognitionera et cultum,atque vitam aeter-
■nam consistere ; cumvero disciplinae cujusvis perfectio, con-
sistat in relatione ad finem, eaque perfecta habenda sit, quae
sufficiens est respectu finis sui proximi, ea vero imperfecta,
quae finem propositum assequipotis non est, perfectio Scrip-
turarum in nulla alia re consistere potest, quam in sufficien-
tia sua, respectu finis sui proprii, qui est instructio hominum
in cognitione et cultu Dei, itaut salutem aeternam assequan-
tur. Hoc ideo sensu scripturam regulam esse perfectissi-
mam totius cultus divini, atque obedientiae nostrae asseri-
mus.

Sententia itaque nostra de sacrarum Scripturarum, per-
fectione, in relatione ad finem suum, quam contra pontifi-
cios, fanaticos, aliosque, accurate defendimus, hisce conclu-
sionibus continetur.

1. Deus omnia et singula cujuscunque tandem generis,
quae sunt ad nostram salutem necessaria, vel quae sunt in
cultu suo sibi grata et accepta, in sacris Scripturis decla-
ravit.

2. Omnia quae Deus ita revelavit continentur in Scriptu-
rarum libris, vel avroXt^ei, et expresse, vel Kara <TvvuKa\ov-
Srrjo-tv, atque inde per proximam, immediatam, planam con-
sequentiam eliciuntur.

3. Nihil ideo opus est, vel traditionibus antiquis, vel re-
velationibus novis, vel cujuscunque ecclesise authoritate,
ut ea revelentur, vel constituantur, quae in negotio religi-
onis, sunt nobis necessaria, vel Deo accepta.

4. Cum Deus sit zelotes, atque gloriam suam alteri dare
nolit, nonnisi intolerandae est superbiae, sub quocunque prae-
textu id fiat, aliquid hominibus, fide divina credendum vel
cultu divino observandum, quod non sit ab ipso in Scripturis
revelatum, proponere.

5. Cum itaque revelationes quas jactitant fanatici, sint
vel alienae, hoc est aliam doctrinam continentes, quam quae
in Scripturis revelatur ; vel ali^ tantum a revelationibus
hisce divinis ; illas blasphemas, horrendas, diabolicas, ex-
ecrandas, has vanas, inutiles, utrasque falsas esse statui-
mus.

6. Lumen illud internum, cnjus obtentii, homines a perfec-

PRO SACUIS SCRIPTURIS. 581

tione et plenitudine Scripturarum avocant fanatici, res est
omnino ficta, atque comraentura crasse excosfitatum.

7. fecnpturam itaque sacram ita regulam esse perfectis-
simam, in eum finem a Deo nobis traditam, ut ad ipsius glo-
riam, aeternam salutem assequeremur, ut post conipletum
quern vocant ejus canonem, nullas novse revelationes circa
fidem communem sanctorum, ut Dei cultum, aut expectan-
dae sint, aut adniittendae, credimus et profitemur.

Sententiam autem banc ita expositam probatuni imus,
primo authoritative, deinde ratiocinative : testimonia vero
quibus contra quosvis juiaoypacpovg communiter earn probant
nostri theologi, ad classes sequentes referri possunt.

1. Ea loca continet, qua expresse et Kara prjTov, vel per
immediatam consequentiam, perfectionem banc Scripturis
ascribunt : cujus generis sunt : Job. xx. ult. 2 Tim. iii. 13
—16. Psal. xix. 8. Luc. i. 3,4. xvi. 29. Acts i. 1. Rom.
X. 17. Epb. ii. 19, 20. 2 Pet. i. 19. 2 Cor. iii. 14. Gal. vi. 16.
Secunda testimoniorum classis expresse rejicit omnes
quascunque tandem ad verbum Dei scriptum additiones.
Deut. iv. 2. xii. ult. Apocal. xxii. 18. Gal. i. 8. Matt.
XV. 6. 1 Cor. iv. 6. Isa. viii. 20. Ad banc classem perti-
nent.

Tertia, Eorum est, quaj exempla sanctorum apostolorum,
atque ipsius Cbristi, omnia ad sacras Scripturas exploran-
tium ac explorari jubentium, proponunt : Luc. xvi. 28 — 30.
Acts xvii. 2, 3. xviii. 24. 28. xxvi. 22. Atque plurima alia
in hunc finem communiter citantur.

Quarto, Quae in omnes religionis usus sacras Scripturas
commendant quartam testimoniorum classem constituunt,
Job. i. 7. Deut. xxviii. 57. Luc. xxiv. 27. Job. v. 39. Rom.
XV. 4. Pbil. iii. 1. lJob.i.4. Ejus generis sunt : omnia vero
baec testimonia, ita dudum avavTippi^TbjQ ab exceptionibus
pontificiorum aliorumque, a nostris tbeologis vindicata sunt,
ut ei operi ulterius incumbere baud opus sit.

Omissis etiam iis quae adversus pontificios pro perfee-
tione Scripturarum ratiocinative disputari solent, iis queefa-
naticorum lumen aut Spiritum internum, novas revelationes,
entbusiasmos, colloquia cum angelis, atque id genus furfuris
reliqua, planissime evertunt, paucis insistemus.

Argumentum ideo nostrum primum ita se habet : si re-
velatio voluntatis divinae in Scripturis facta, ita sit perfecta.

582 EXERCITATIONES APOLOGETICS

Integra atque omnibus numeris absoluta, ut nihil opus sit
ulla alia revelatione, per Spiritum, aut lumen internum, en-
thusiasmum, afflatum coelestem, colloquia angelica, ficta vel
facta, ad nos in cognitione Dei, atque officio nostro, in hunc
finem ut assequamur vitam a^ternam ad gloriam Dei, instru-
endum, turn incerta, periculosa, inutilia, minime necessaria
ea omnia media ad cognoscendum Deum atque voluntatem
ejus, ideoque rejicienda atque detestanda esse, quae simulant
fanatici, apparet. Jam vero perfectionem dictam Scriptu-
rarum probamus : 1. Ab earum Authore, Deo scilicet, a quo
nihil imperfectum uUo modo, multo minus respectu finis, cui
opus quodcunque destinat, procedere potest. A causa per-
fecta voluntaria, non nisi perfectum expectari debet. Deo
enim voluntatem suam revelare volenti, nihil impediment©
esse potuit, quo minus earn perfecte revelaret, quam vel quia
non potuit, quod infinitge ejus sapientiae atque omnipoten-
tise, vel quod non voluit, quod bonitati ac gratiae ipsius mi-
nime convenit: perfectam ideo dedit voluntatis suae revela-
tionem : 2. A natura librorum sacrae Scripturse? suntautem
libri veteris et novi Testamenti ; ita diserte apostolus de li-
bris vet. Testamenti. 2 Cor. iii. 14. £7ri ry avayrwcrft rrig
TraXaiag ^ia^i}ia]g. Novi Testamenti eadem est ratio versu 6.
Jam vero omne Testamentum quamvis humanum sit, perfectum
est. ^ Av^ptdirov KeKvpojjiiivriv SmSrijKijv ovSac a^iTeX rj tTTtSta-
TCKTderai' nullus irritum facit, aut aliquid ei superaddit. 3.
Abexpressotestimonio, Psal.xix.8. 'Doctrina'seu'lexJeho-
vasintegra,' i. e. ' perfecta.' 4. A materia; quee est omne Dei
consilium ; nee quicquam dicens extra ea quag prophetae ac
Moses prffidixerunt : Acts xxvi. 22. 5. A fine, qui est fides,
Joli. XX. ol. H'cKc tScripta sunt ut credatis ; Joh. xx. 31.
Fides ex auditu ; Rom. x. 17. a(T(l)a\iia fidei ; Luc. i. 4. Sa-
pientia ad salutem. 2 Tim. iii. 15. 2 Pet. i. 19. Instructio
perfecta ad bona opera : 2 Tim. iii. 16. Acquisitio vitae
aeterna) : Joh. v. 39. xx. 31. Omni ideo respectu revelatio
haec est perfecta.

Secundum nostrum argumentum, a perfecta operatione,
seu efFectu Scripturarum sumitur ; quod sic se habet. Si
Scriptura sacra, ea omnia efficiat, suo genere operationis ac
efficaciae, moralis scilicet, quai per ullam revelationem vo
luntatis divinae effici possint, quo, debito ac sincero cultu
Deum adorcmutj, et tandem ad salutem aeternam pervenia-

PRO SACRIS SCRIPTURIS. 583

mus, turn inania sunt alia ista principia, cognitionis Dei, de
quibus, falso licet, gloriantur fanatici. At verum prius :
etenim, ' Lex Dei est integra restituens animam ;' Psal.
xix. 8. ' Lucerna pedibus nostris et lux itineri ;' Psal. cxix.
105. ' Potentia Dei ad salutem ;' Rom. i. 16. ' Sapientem red-
dithominem ad salutem ;' 2 Tim. iii. 15. Et' ad omne bonum
opus perfecte instructum;' ver. 16. ' Potens est servare animas
nostras;' Jacob, i. 21. 1 Tim. iv. 16. Aliaque omnia perficit,
quae sunt necessaria ad Dei gloriam et salutem nostram ; si-
cut videre est; Isa. Iv. 10, 11. Jer. xxiii. 29. Job. viii. 31.
51. xvii. 20. Rom. xv. 4. Heb. iv. 12. Ergo inania sunt,
falsa, &c.

Tertium argumentum oritur ex iis locis ubi Spiritus san-
ctus gravissime damnat et rejicit omnia additamentae adver-
bum Scripturarum, cujuscunque tandem generis sint, ac
speciatim omnes istas vias, et modos, cognitionis Dei, ac
cum eo communionis, quos jactitant fanatici, omnes addi-
tiones ad verbum Dei Scriptum rejici ac damnari a Spiritu
sancto, apparet ex secunda testimoniorum classe, quae su-
perius adduximus; praesertim angelorum alloquia; Col. ii.
18. MtjSsic vfiag KarajSpajSeulrw ^eXwv iv TaTr£ivo<ppo(Tvvrf koi
^pr}<JKeia twv ayjiXdJv, a fxrj kopaKEV Ifi^anvojv, hki] (^tvaiovfit-
vog VTTO Tov voog tjjc (rapKog avrov. Heb. i.2. 4. 1 Cor. iv. 6.
Luc. xvi. 29. Revelationes cum alienas a verbo scripto, seu
doctrinam peregrinam et ab eo alienam continentes ; Gal. i.
8. iav -nixeig i) ayyeXog i% ovpavov tvayjiXiZvTai viiiv Trap' o €u-
rjyyfXto-ajUtS'a vfxXv, ava^efia ftrrw. 2 Pet. i. 19. cum alias tan-
tum ; Apocal. xxii. 18. ^Eav ng liriTLOyj irpog Tavra^eTri^ridH u
Qiog It' avTov rag TrXrjjag rag ytypafifxivag iv p«/3Xt(j) Tovrt^.
Heb. i. 1, 2. 1 Cor. iv. 6. Col. iii. 18. Deinde Spiritum fana-
ticorum internum, seu lumen internum omnibus commune ;
1 Job. iv. 1. Isa. viii. 20. 2 Pet. ii. 18. De quo sequente dis-
putatione agendum est.

Quartum argumentum nostrum ita se habet : si saepis-
sime a Deo nobis pvaecipiatur atque edicatur, ut Scripturis
seu verbo suo diligenter attendamus, ne abripiamur, et diver-
tamura veritate atque recta sui cognitione, per spiritus de-
cipientes, revelationes vanas imaginationes, falsos doctores,
somnia, visiones, enthusiasmos, alloquia angelica jactitantes,
turn horum omnium respectu, perfectissima ilia est regula de
qua verba facimus : verum autem prius : imo tarn clara et il-

584 tXERClTATIOXES APOLOGETIC.^

lustria sunt testimonia huic assertioni fidem facientia, ut ad
solem ccEcutiat necesse est, quiiis assentire nolit: ex horura
numero sunt; Isa. viii. 19, 20. Quum' enim edicunt vobis
consulite Pytliones aut ariolos, qui pipiunt et qui mussitant.
Legem et testimonium consulunto, annon loquuntur in sen-
tentiam illam cuicunque nulla est lucis scintilla.' 2 Tim. iii.
13 — 16. 2 Pet. i. 19. Atque ea etiara ubi verbi sacri certi-
tude, usum ecclesiae quod attinet, verarum revelationum et
miraculosarum certitudini preefertur. Luc. xvi. 29. Job. v.
47. 2 Thess. ii. 2. 2 Job. ii. 5, G. 10. Veruni ergo posterius.

Argumentum quintum : illud ad quod nunquam, nusquam
a Deo mittimur, ut inde, seu ex eo discamus sui cognitio-
nem, et voluntatis sua;, vel ut inde directionem in officio
nostro sumamus, illud non potest esse, fidei, cognitionis,
doctrinae aut obedientise nostras regula, canon, principium,
aut, si ita loqui liceat, directorium: at vero ad lumen inter-
num, seu Spiritum internum privatum, ad novas revelationes,
ad entbusiasmos, somnia, visiones, nunquam, nusquam a
Deo ablegamur ; ergo, &.c. Proferant fanatici, vel unum sa-
crae Soipturse locum, vel ullum ccelitus demissum testimo-
nium, quo ad eorum fidei et obedientiae regulas, seu direc-
tiones, mittimur aut nos, aut uUi alii qui ad Deum accedere
vellent, et causam non dicimus quin triumpbent serio. Si
autem de suo tantum loquantur, mendaces sunt; testimo-
nium sibi gerunt, neque verum est eorum testimonium.

Sexto. Ea omnia quae examinari et probari debent, imo
quae nos ad sacram Scripturam tanquam ad Lydium lapidera
examinare et probare jubemur, utrum vera sint, atque veritati
divinae consentanea, cum summa libertate, imo necessitate ea
rejiciendi, si cum Scripturis sacris non conveniant, ea neque
seorsim neque simul considerata, aut cultus Dei, aut fidei et
obediential nostrae possunt esse regulae aut directiones, ne-
que propter se sunt credibilia : at vero prout ex testimoniis
superius allatis apparet, omnes revelationes, visiones, spiri-
tus, somnia, entbusiasmos, ita explorare, examinare, et pro-
bare jubemur; ergo neqae sunt regular, neque per se fidem
inerentur : vid. 1 Cor. xiv, 21. 1 Tbess. v. 21. 1 Job. iv. 1.

Entbusiasmorum omne genus incertitudo, septimum nobis
siipj)editatargumentum; quod omni modo, atque respectu est
incertum, imo incertissimum et fallax, sive principium revela-
tionis, sive res revelatas consideremus ; ad illud tanquam ad

PRO SACKIS SCRIPTURIS. 585

regulam et ducem in via vitse, et cultu Dei attendere non
debenius : at ea est omnium enthusiasmorum conditio ; de
doctrina ipsa, seu rebus revelatis actum est argument© su-
periore: omnimodam autem incertitudinem, hisce enthusias-
mis, respectu principii, seu ortus, ascribimus, ea persuasions
freti.

1. A malitia hominum, qui ssepenumero scienter et vo-
lenter, ut cum Sin^one Mago, Muhammede aliisque nebu-
lonibus Tivag jiisyaXovg se ostentent, vel alias ob causas tur-
pes et nefarias, fallacias aliis tendentes, visiones, somnia,
spirituales afflatus, revelationes, quibus incautos dolis irre-
tiunt, prsetendunt, cum nihil minus sint quam ^eoirvtvaToi,
vel uTTo TTvev/xarot; c.jlov (j)tp6fiivoi, Ita olira fecerunt; Deut.
iii. 1, 2. Jer. xiv. 14. xxiii. 21, 22. xxix. 31. Atque ita eos
facturos esse praedixit servator noster ; Matt. xxiv. 24. At-
que ita etiamnum faciunt. Cum ergo experientia ipsa edocti
sumus, hunc atque ilium, impostorem et seductorem fuisse
inter eos qui lumen internum et revelationes jactitarunt, quis
nobis fidem faciet, reliquos ad ununi omnes ejusdem furfu-
ris, istis meliores aut veraciores esse.

2. A prsestigiis Satanse ; hospes est in onini religione, qui
non intelligit, patrem hunc mendaciorum, a jactis mundi
fundamentis, sub larva hac revelationum ac afflatus interni,
rationes suas itacallide composuisse, ut homines in fraudem
impelleret, et una secum in exitium traheret. Imo ob hanc
praecipue causam, uti videatur, Deus verbum suum, prius ore
traditum, scriptis concredere, ac sub sua tutela fidis libro-
rum monumentis mandare voluit, ne dolis Satanae per falsas
visiones, foedas lvjaaTpif.iv^iag, oracula, revelationes, enthu-
siasnios implicitum, perpetuo in salebras incideret quod ei
curae erat, humanum genus. Vide 2 Cor. xi. 14. 1 Reg. xxii.
22. Zech. xiii. 2. Apoc. xvi. 13, 14. 2 Cor. ii. 11.

3. A contradictionibus quibus scatet spiritus enthusiasti-
cus. Non enim tantum unusquisque,visionem, revelationem,
afflatum habet, sed ita fcede et aperte inter se a spiritu im-
mundo committuntur, ut vix duo eorum in eadem revelatione
et doctrina conveniant : sed mire digladiantes, adversas et
contrarias sententias quotidie venditant. Etiam in nomine
Dei se aliquoties mutuo devovent et execrantur : itaque ni-
liil certi ab iis expectare licet.

8. Doctrinas fal,";as, verbi Dei contrarias, hareticas, perni-

586 EXERCITATIONES APOLOGETICiE

ciosas, blasphemas, lumen internum, et revelationes laudan-
tes, sffipenumero, imo nunquam non e tenebris in solem pro-
ducunt fanatici. Quid fietrogo istis doctrinis daemoniorum?
suntne recipiendae ? ideo, ut nios geratur Satanse, repudietur
atque abjiciatur evangelium necesse est; sintne ipsae reji-
ciendae, ut procul omni dubio, summa detestatione diris
addicendec sunt, quid turn fiet de fide fanaticorum?

Denique non levis est momenti, quod hisce principiis
nixi, hos duces sequuti, legulam verbi scripti rejicientes, in
mores pernitiosissimos, idololatrias nefarias, homicidia, scor-
tationes, biasphemias, exitusque infcelices, quotidie, ubivis
gentium impelluntur fanatici ; satis exemplorum in multo-
rum scriptis fide dignis, ubique prostat.

Kestatut quae causam suam pessimam sane agentes dis-
ceptant, atque contra sententiam nostram objiciunt, dilua-
mus. Id porro fiet quam paucissimis.

Sic ergo procedunt.

Ob. 1. Qui ejusdem spiritus participes sunt cum iis qui
verbum Dei dim locuti sunt, et illud scripserunt, iis non
opus est verbo scripto, seu Scriptura, cum idem Spiritus eos-
dem effectus producat in omnibus in quibus est ; ita ut illi
omnes voluntatem Dei declarare valeant, non minus infalli-
biliter quam Scriptores S-fOTrvtvtrrot : omnes vero fideles, eum
spiritum habere, inde apparet, quod iis promissus sit; Job.
xvi. 7. Et omnes baptizati sunt in eundem Spiritum. Eo-
rum ergo omnium respectu, Scriptura est inutilis, neque am-
plius ei adhaerere debent.

Resp. 1. Falsum est, eos sanctos Dei homines, qui ali-
quam partem verbi ejus scripserunt, opus non habuisse, abas
partes ejusdem verbi antea scripti consulere, ac mentem Dei
inde ediscere. Daniel scriptor ^eoirvevoTog, ' consideravit
exlibris;' Dan. ix. 2. 'Prophetae exquisiverunt et scrutati
sunt scripturas de salute quam isti praedicabant ;' 1 Pet. vii.
10 — 12. 2. Falsum est scriptores ^eoirvevcTTovg totam Dei
voluntatem semper habitualiter et infallibiliter intellexisse,
vi Spiritus prophetici vel (nroKoXv-^awg quem receperant ; cum
saepenumero respectu unius particularis doctrinae, aut pro-
phetiae iis datus sit. 3. Falsissimum est eos omnes qui
ejusdem spiritus participes fiunt, in eundem finem, atque
respectu eorundem eum accipere. ' Distinctiones donorum
sunt, sed idem Spiritus.' 1 Cor. xii. 4. ' uum omnes prophetae ?'

PRO SACRIS SCRIPTURIS. 587

ver. 29. 4. Omnes fideles acceperunt spiritura regeneran-
tem, sanctificantem, consolantem ; sed non respectu donorum
extraordinariorum, prophetiee scilicet, infallibilitatis, pecu-
liaris inspirationis ad declarandam voluntatem Dei imme-
diate, et infallibiliter ab ipso Deo.

Instant : Spiritus iste promissus est, ut ducat nos in
omnem veritatem. Resp. Recte. Sed per media a Deo in
eum finem instituta ; ideo verbum una cum Spiritu promissum
est : ' Hoc erit fcedus meum cum istis, ait Jehova ; Spiritus
meus qui est in te, et verba mea quae posui in ore tuo, non
recedent ex ore tuo, aut ex ore seminis tui ;' Isa. lix. 20.

Ob. 2. 'Postquam impleta est Scriptura, atque finem
suura assecuta est, definit esse usui. At Scriptura impleta
est, et finem suum assecuta est in iis omnibus, qui ad Chris-
tum intus latentem, adeoque lumen internum sunt adducti.'
Ergo iis amplius usui non est.

Kesp. 1. Concedimus majorem : etenim TTQo^r]TziaL ku-
Tapyr}^i}<TOVTai, yXcjcrcrai TravaovTcii' 1 Cor. xiii. 8. 2. Mi-
norem negamus. Falsissimum enim est, sacram Scripturam,
dum in hoc mundo haeremus, respectu nostri totum finem
suum obtinere, aut obtinere posse ; ideoque usque dum prce-
terierint ccelum et terra, ' iota unum aut unus apex nequa-
quam prseterierit ex lege ;' Matt. v. 18. non enim tantum
ingeneratio fidei, sed et in ea, dum spiritum hunc ducimus,
aedificatio, finis est Scripturae. 3. Est duplex ideo ad-
ductio ad Christum; per gratiam una, altera per gloriam.
Quando quidem adduciraur ad Christum in gloria, cessabit
Scripturse usus present! statui accommodatus ; 'videbimus
enim eum sicut est, facie ad faciem, et similes ei erimus.'
Quinetiam ipsa fides, quatenus verbo Dei scripto nitebatur,
abolebitur : At non obstante priore ista ad Christum adduc-
tione per fidem et gratiam, non plus nobis opus est victu et
vestitu, ut vitam banc animalem traducamus, quam Scripturis
ut ejus cognitione atque fide indies erudiamur. Fanaticos
vero non esse perfectos, neque ad Christum in gloria adduc-
tos, nobis testimonio sunt, illorum mendacia, fraudes, sce-
lera, hypocrisis ; iis vero, qui immunes se esse ab his omni-
bus aliisque peccatis vel levissimis, impudenter gloriantur,
punitiones, et incarcerationes, quas aKraaracyia sua sibi ultro
accersunt, de quibus muliebriter quiritantur, esse debeant.
Imo liquido constat, fanaticos nonnullos, minora periculo et

588 EXERCITATIONES APOLOGETICS

danino, tentasse vitam hanc animalem per quadraginta dies
sine victu traducere, quamvis id a quibusdam non tantum
periculo, sed actuali vitee dispendio factum est, quam vitam
spiritualem, sine veibi Dei usu, a mortiferis deliquiis immu-
nem praestare.

Ob. 3. Scriptura est litera mortua ; spiritus vivificat :
quis literai mortuae, nisi ipse sit mortuus adhserere velit?

Resp. 1. Falsissima est ista assertio : Scriptura est ' ver-
bum Dei, quod vivum est et efficax;' Heb. iv. 12. neque uspiam
litera esse mortua dicitur : occidit quidem, sed ideo viva est.

2. Litera occidit, quatenus litera legis est, ab evangelio
separata, et quatenus a Spiritu, et vero sensu voluntatis Dei
destituuntur, qui literae adhserent, quee Judseorum conditio
fuit, contra quos eo loci disputat apostolus.

Ob. 4. 'Onines filii tui erunt a Deo docti;' Isa. liv. 13.
Ergo alia institutione aut doctrina non opus est.

Hesp. 1. Scriptura sacra est ipsa doctrina, quam a Deo
docemur : Psal. cxix. 2. Promissio facta est non omnibus,
sed filiis ecclesiee, 3. Causa principalis instructionis, quee
rem ipsam effectam dabit, non excludit alias, quibus ipsa uti
velit; ' Deus nos docet, sed per Spiritum et verbum :' Matt.
xxviii. 19, 20. 2 Cor. iv. 6, 7.

Ob. 5. Objiciunt illud prophetoe : *Non amplius docebunt
quisque amicum suum, et quisque fratrem suum, dicendo
cognoscite Jehovam, nam quilibet eorum cognoscent me a
minimo eorum usque ad maximum eorum, dictum Jehova ;'
Jer. xxxi. 33, 34.

Resp. 1. Si verba haec absolute intelligi debeant, tum
aperte condemnatur horrida ilia vociferatio, qua per vicos
urbis, agros, atque tenipla qute vocant, illud, cognoscite do-
minum reboant fanatici. 2. Is tantum docendi modus seu
gradus rejicitur, qui necessarius est eorum respectu quorum
cordibus lex non est inscripta: nam negatio ista docendi per
amicos et fratres effectus est inscriptionis legis in eorum cor-
dibus: externus ideo rejicitur ille docendi modus, atque
eorum respectu tantum in quorum cordibus lex erat per
gratiam inscribenda, quatenus usui erat ad convincendum
eos in ipsius gratiae efficacis absentia. 3. Uberior gratia,
clarior cognitio, promptior observantia, promittuntur ; insti-
tuta Dei non condemnantur.

Ob. 6. ex Luc. xvii.21. 'Regnum Dei,' inquitservator, 'in

PRO SACRIS SCRIPTURIS. 589

vobis est ;' hoc est in impiis Phariseeis ; ergo in omnibus
quibuscunque : quid igitur opus est verbo regni exteriori
cum ipsum regnum sit in omnibus.

Resp. (1.) Verbum illud Ivrog semel tantum alibi in Novo
Testamento legitur, ibique substantive cum articulo usurpa-
tur, pro parte vasis interior! ; Matt, xxiii. 26. Hie loci, eodem
sensu usurpari videtur, quo ab eodem evangelista, lirl, cap*
xi. 20. 'i(j)^a(Ttv l<j)' vfiaii) (iaaiXda tov Qeov ; hoc est, 'ad vos
pervenit regnum Dei ;' nempe in prajdicatione, miraculis, at-
que praesentia ipsius Christi. Hoc sensu regnum Dei erat,
non in Pharisaeis, sed inter eos ; eo quod Christus ipse, is-
tius regni Rex, fundator, prseco, jam tum id praedicabat, et
in medio illorum fundamenta ejus posuit. Hanc vero ver-
borum expositionem ut amplecterer, cogit servatoris scopus,
atque totius sermonis cohserentia, ver. 20. docet incredulos
Judaeos servator noster, regnum Messiae (quod regnum Dei
vocabant), non eo modo venturum quo ipsi somniabant;
nempe imera TroWrig (pavTuaiag, oi/k ep'XjETai inquit ?} jSacrtXeia
TOV ^eov fitTa Traparrjoijaewg' non tali utique observatione,
quali, regni terreni opinione praeoccupati, illi usi sunt. Sed
inter vos jam est, inquit : quod etiam ex miraculis quae facio,
atque doctrina quam doceo, facile percepturi essetis, nisi
coeci essetis atque fatui. 2. Sano sensu concedi potest
'regnum Dei esse in fidelibus, cum sit justitia, pax, et gau-
dium in Spiritu Sancto ;' Rom. xiv. 17. At tum, (1.) Non
est in omnibus ; nam in omnibus non esse justitiam, pacera
et gaudium, in confess© est. (2.) Ista sunt effectus praedi-
cationis verbi, ac per eam indies in cordibus sanctorum au-
gentur. (3.) Regnum hoc erat jam tum in aliquibus judae-
orum, credentibus nimirum in Christum: (4.) In omnibus
esse debet qui istius regni sunt participes et haeredes. (5.)
Christus itaque suis verbis, expectationeni regni terreni, cum
pompa mundana venturi, damuat: prassentiam regni in sua
persona et prsedicatione confirmat : fructum regni in homine
interiori collocat ; verbum suuni nequaquam irritum facit.

590 EXERCITATIONES APOLOGETICifi

EXERCIT. IV.

De liimine interna.

De lumine agentibus, exorandus est ' Pater ille luminum a
quo descendit omnis donatio bona, et omne integrum donum,'
ut 'splenderetin cordibus nostris,ad praebendum lucem noti-
tiffi glorias suoe in facie Jesu Christi,' ut a potestate tenebra-
rum liberati, in sui cognitionem atque cultumrite dirigamur.
Est autem lux, increata, vel creata. Quae increata est,
Deus est, 6 0£oc ^wc 1(^tl' 1 Job. i. 5. et ^wc oikcT mr^oaLTOv'
1 Tim. vi. 16. X070C etiam, seu filius Dei aeternus, uti ^wj),
sic et <\>C)g dicitur" Job. i. 4, 5. Lux autem hoec divina in-
creata, quae in Deo est, et quae Deus esse absolute dicitur,
essentiale est divinae sapientiae, sanctitatis, intelligentiac,
simplicitatis, bonitatis, et nativum cnravycKr/m, seu splendor,
quo Deus summe perfectus, ab omnibus ignorantiae, mutati-
onis, injustitiae tenebris remotissimus, gloriose est avrapxng.
Porro ! lux Deus esse dicitur, respectu ad creatviras ha-
bito, quatenus nimirum iis omnibus, omnis lucis fons atque
author ipse solus est, atque semper extitit. 'Jehova lux
mea:' Psal. xxvii. 1. 6 Ao7oe est lux hominum ; Job. i. 5.
Lux mundi. Job. viii, 12. seu omnis verae lucis fons et origo.
Ut respectu gloriosae suae essentiae, ipse lucem inbabitat, ita
respectu nostri, lux cum eo habitat; Dan. ii. 22. indeque
emanat secundum beneplacitum voluntatis suae. Deo etiam
alio sensu lucem tribui in Scripturis apparet : nempe non
quatenus essentialis est naturae divinae proprietas, et infinite
ejus splendescens majestas, neque quatenus creaturas luce
perfundit, sed qua est perfectionum divinarum efFulgentia et
fulgor, quae in notitiam et conceptum rationalem cadunt.
Hac luce se amicit Deus, tanquam parmo ; Psal. civ. 2.
Et splendor ejus tanquam lux est ; Hab. iii. 4. ita olim visi-
onibus apparuit Ezekieli, i. 27, 28. Danieli, vii. 9 — II. aliis-
que, neque hoc a gloria Dei, seu magnifica excellentiarum
Dei aestimatione, difFert.

Lumen creatum est vel naturale sensibile et propriura,
seu metaphoricum ; de lumine naturali, quo res visibiles in
sensatem notitiam inferuntur, nobis nihil dicendum est.

Lumen metaphoricum duplex est; conditionis et per-
sonae : lumen conditionis, est Celebris cujuscunque status

PRO SACRIS SCRIPTURIS. 591

cum famaet gloria. Sic gloria ecclesiae et res ejus prosperae
lux ecclesiae nuncupantur ; Isa. Ix. 1. 3. gloria coelestis,
sors est sanctorum in luce : Col. i. 11. et impii in seternum
non sunt fruituri luce ; Psal. xlix. 20.

Lumen reale et personam est vel internum et subjectivum,
vel externum et objectivum. Lumen hoc, quod ab objecto
ita vocatur, prout respicit subjectum lucis internse capax,
nihil aliud est quam ipsa Veritas, cujuscunque tandem gene-
ris. Sermo propheticus est lucerna splendens in obscuro
loco ; 2 Pet. i. 19. mittit Deus lucem et veritatem ; Ps. liii.
3, 4. seu splendescentem et illuminantem suam veritatem,
nam lucerna praeceptum est, et doctrina lux ; Prov. vi. 23.

Lumen internum subjecti, vel mentem et intellectum re-
spicit, vel voluntatem etaffectus. Sensu posteriori 'lux sata
estjusto, etrectisanimo laetitia;' Psal. xcvii. 11. hocest gau-
dium quo doloribus eorum subveniatur. Qui lucem non
habet, Isa. 1. 10. is est, cui pax, gaiidium et consolatio deest.
Cum adversus Hamanem successumobtinuerint Judaei, lucem
et laetitiam (gaudium et gloriam) eos assecutos fuisse dicit
Scriptura; Esth. viii. 16. Luctus etdolores tenebras amant.

Lux autem, quae proprie mentem respicit, generaliter
considerata, est vis ratiocinativa, seu, facultas ilia intelli-
gendi, qua omnis creatura rationalis praedita est. el ovv to
^uyq TO Iv (Toi (tkotoq Ioti, to oKorog ttoctov ; mquit servator;
Mat. vi. 23. lux ista est oxpig ^lavoiag, ut veterum alicui pla-
cuerit, seu ofifxa Trig ■ipv)(rig, ut alteri, et ocft^aXjuog Siavoiag.
Mentem aliquorum tenebris obscuratam esse scribit apostolus,
Eph. iv. 18. hoc est ccBcitate et ignorantia laborat eorum mens,
seu intelligendi facultas : eorum scilicet respectu, de quibus
verba facit. Commune quidem hoc lumen omnibus est, sed
non in omnibus aequale. Unus alii anteit sapientia ; hicinge-
nio pollet, ille fungus, fatuus est : unus subtilissima ingenii
acie praeditus, alius omni rationis usu et exercitio destituitur.

Lux autem haec seu intelligendi facultas, respectu objecti
seu rerum cognosendarum, et intelligendarum, in eam quae
est mere naturalis, qua res naturales in natura sua absolute
consideratee, cum relatione ad finem suum proximum perci-
piuntur, eamque quae circa res civiles quae ad vitam hanc in
mundo inter alios degendam spectant, versatur ; atque illam,
quae res spirituales, omniaque alia in ordine ad finem super-
naturalem, spiritualem et ultimum discernit, dispescitur.

592 EXKRCITATIOXES APOLOGETICS

De posteriore tantum agendum. Lumen autem hoc internum
spirituale, seu facultas intelligendi TrvevjULariKa TrvivfiaTiKivg,
in ordine ad finem ultimum creature, pro vario ejus statu,
varium fuit, atque etianmum est.

Cum Deus hominem integrum seu perfectum, statum
ilium in quo, et finem ob quern factus est quod attinet, at-
que in imagine sua creaverit, in confess© est, eum ex gratiosa
creatoris dispensatione, eo luraine, ea scientia, seu sciendi
et intelligendi facultate instructum fuisse, unde potis erat
modo salutari, omnia ea apprehendere, atque rite intelligere
quae ei scitu vel intellectu necessaria ullo modo erant, ut
Deo secundum voluntatem ejus dicto esset obediens, atque
ita tandem ad ejus fruitionemperveniret, de lapsu primorum
parentum, peccati in mundum ingressu, statu innocentise,
atque faederalis cum Deo acceptionis amissione, de inimici-
tiis inter Deum hominemque constitutis, utque homo lucis
hujus primogenite jactura sit multatus, nunc non est disse-
rendi locus.

In statu ideo, quern vocant, peccati, atque amissionis
gratiee, omnibus hominibus mentis hoc lumen prsestrinxit
csecitas, atque insuper tenebris sunt offusi, ita ut tum intus,
turn extra, finem suum ultimum, ac Deigloriam quod attinet,
merae sint tenebrse ; neque enim aut ipsi sunt capaces eorum
quae Deus revelavit, ita ut ea modo salutari seu spirituali
intelligerent, neque ea revelatio voluntatis divinaj, quam in
statu innocentise habuerunt, sufficiens erat iis jam in pec-
cato constitutis, ad Deum rite cognoscendura atque colen-
dura. Prinio respectu, ipsse tenebrae vocantur. Job. i. 5.
Eph. V. 8. Mens et intellectus eorum obscurari dicitur,
Eph. iv. 18. ipsosque res spirituales percipere non posse,
affirmatur, 1 Cor. ii. 11. imo eousque mortuos, caecos, sur-
dos, fatuos esse, ut neque scire possint aut intelligere res
divinas, eo modo qui decet, ut Dei in gloriam aut ipsorum
in salutem cedat, ubique pronuntiat Spiritus sanctus. Se-
cundo respectu, eos ambulare, sedere, esse in tenebris, nee
scire quo vadunt, asseritur. utroque autem respectu Ohristus
lux hominum est. Nam cum nemo unquam patrem viderit,
hoc est, consilium aut voluntatem ejus de salvandis pecca-
toribus perspectam habuerit, unigenitus ille filius, qui est in
sinu patris, ille nobis exposuit, .Toh. i. 18. TroXivjtowc autem
et TTfrXvTpoTrwc, cum hoc ferisse constat, variisque gradibus

PRO SACRIS SCRIPTURIS. 593

veritatem latentem prius in sinu patris, in lucem hominum
produxisse, usque ad perfectum diem. Primo enini per Spi-
ritum suumin prophetis, 1 Pet. i. 11. qui adventum suum in
carne antecesserunt, suo ordineac tempore quisque a seculo
usque, Luc. i. 70. dubia quasi luce, tanquem lucescente in
diem sole, patreni exposuit. Deinde, in persona sua evan-
geliura annuntiavit, ' pacem praedicans, iis qui prope, atque
iis qui longe erant.' Tandem exorto ' justitiee sole, cum cura-
tione in alis ipsius ;' Spiritum suum sanctum in apostolos
suos, aliosque discipulos efFudit, quo idonei redderentur
prsecones Novi Testamenti, et totum Dei consilium revela-
rent, ad prtiebendum lucem notitiae ipsius ad salutem omni-
um qui ei obedire vellent. Ita ' populus positus in tenebris
vidit lucem magnam, positis in regione et umbra mortis lux
exorta est.' Matt. iv. 16. Vitaet immortalitas in lucem pro-
ductae sunt per evangelium, 2 Tim. i. 10. Hujus itaque ex-
positionis patris, sen revelationis voluntatis ejus de obedi-
entia atque salute peccatorum, respectu, fatemur Christum
lucem esse mundi, omniumque adeo hominum 5 non tantum
quia absque eo, nulla divina Veritas revelabatur unquam, sed
quia lux ilia Scriptura sacra fulgens, sufficieiis est ad per-
fundendum omnes homines luce salutari, ad quos per Dei
providentiam pervenerit. Sed de hac luce superius actum est.

Cum vero ea sit mentis humanse ccBcitas, atque ita in-
tellectus omnium tenebris sit ofFusus, ut quamvis eos undi-
que circumfulgeat verbi divini lux, nihil omnino irveviiaTiKWQ
seu salutariter percipere possint, Joh. i. 5. Jesus Christus
vera lux et vita hominum, vi Spiritus sui omnipotentis effi-
cacia et verticordia, mortuos in peccatis excitat, caecis ape-
rit oculos, mentem dat ad cognoscendum verum ilium, e po-
testate tenebrarum in admirabilem lucem suara transfert,
nova divina spirituali luce eos perfundit, qua possint, scire,
atque percipere res spirituales modo spirituali ad Dei glo-
riam, atque sui salutem.

Christum vero non omnes et singulos, sed quovis tan-
tum, hoc est electos, luce hac divina perfundere atque salu-
tariter illuminare, ita certum est, ex innumeris Scripturaa
testimoniis, et omnium seculorum experientia, ut caecus sit
oportet, et omni spirituali intelligentia destitutus, qui con-^
trarium vel unquam somniaverit.

VOL. IV. 2 Q

594 EXERCITATIONES APOLOGETICS

Lucis quideni scintillulas quasdam istius quam in statu
innocentiae e lege creationis suae obtinuit primus homo, in
posteris ejus adhuc splendescere fatemur. Non tantum
enim multfe koivoI twoiai, et veritatis principia in intellectu
fixa hasrent, quorum vi res aliquas divinas percipere possint
homines, atque inter bonum et malum morale discernere, sed
et avva^ijcrewg ope, sibi etiam prospicere de oiSciis multis,
respectu habito ad judicium Dei cui se subesse cognoscunt.
porro ! lumen hoc adultis omnibus, per considerationem ope-
rum Dei turn creationis, turn providentiee, aldiov avTov ^vva-
fiiv KoX S^Etorijra manifestantium, aliquibus vero per verbi prae-
dicationem, augeri ac stabiliri dicimus. Quousque vero lu-
men hoc ad obedientiam Deo prgestandum, animos hominum
dirigat, stimulet, impellat, utque per illud avairoXuyeTOL fiant,
nihil attinet hie loci subtilius disputate.

Lux vero hsec nictans, neque e pernitiosissimis tenebris
emergens, ilia est, quam tantopere prsedicant nostrates fana-
tici, illamque nescio quem Deum, aut Kipag cifiaX^dar, Deo
quopiam melius, statuunt? nam,

1. Negant lumen hoc naturale esse, aut ita dici debere :
sed a Christo et Spiritu Christi esse, imo Christum ipsum
esse, qui ita omnibus vuiiversum hominibus adsit.

2. Aiunt salutare esse, ejus nempe generis et efficaciae,
ut ei in omnibus attendere debeat, quisquisDeo placere aut
secundum voluntatem ejus, obedire ei velit.

3. Sufficiens ad salutem, atque ejusdem cum verbo Dei
scripto authoritatis, ita utqui ei, prout decet, attendat, atque
ei se morigerum et dicto obedientem pragstet, quod facit
quisquis officium suum facit, atque omnes sub poena aeternae
damnationis facere tenentur, nullo alio lumine, neque inter-
no illuminante et dirigente, neque externo voluntatem divi-
nara revelante, opus habeat ; hoc est, neque Spiritu intus
illuminante, neque Scriptura extra docente.

4. Denique lumen hoc Christum esse, qui olim in pro-
phetis, apostolis, aliisque verbi divini scriptoribus fuit ; ita
ut vi ejus non minus infallibiliter voluntatem Dei ipsi expo-
nere possint, quam olira Scriptores ^eoTrvivaToi.

Hsec vero -epaToXojuov fanaticorum de luce interna sum-
ma est ; banc in tenebris, banc in luce hominum magnifice
jactitant, strenue vociferantes, atque diris omnibus devo-

rno sACRis scripturis. 595

ventes, quos eadem insania iiscum non laborare sentiunt.
Antea vero quam sophismata quibus sententiam suam sta-
bilire satagunt, discutienda suscipimus, necesse est ut the-
sin nostram, vanissimo huic figmento oppositam, paucis sub-
jungamus et defendamus 5 ea vero hisce propositionibus
continetur.

1. Lumen internum omnibus commune, aliquali princi-
piorum veritatis notitia, et vi conscientife consistens, natu-
rale est, atque ita dicendum : hoc est, naturae humanse a
prima creatione inditum fuit, atque etiamnum ab ipsis natu-
rae principiis fluit ; itaque lumen hoc a Cliristo non esse me-
diatore, qua est novi foederis mediator, affirmamus, multo
minus esse ipsum Christum.

2. Lumen hoc utcunque ei attendatur, non est ullo re-
spectu salutare, sed in rebus omnibus divinis,finem ultiraum
quod attinet, mera tenebree et coecitas.

3. Ideoque ad salutem sufBciens non est, neque subjec-
tive, ita ut vi ejus quis ea quae sunt ad salutem necessaria
aliunde revelata -rrv^vfiaTiKwg percipiat ; neque objective, hoc
est, ea omnia quae sunt ad salutem necessaria revelare non
potest.

4. Christus nulla sub consideratione lumen salutare om-
nibus et singulis hominibus indulsit;

5. Nullius luminis interni, cujuscunque tandem, quamvis
sit salutare, is usus aut finis est, ut ei tanquam duci viae no-
strae et regulae attendere debeamus, sed in hunc solum finem
gratiose a Deo conceditur, ut vi ejus, istara regulam, et
mentem Domini in ea revelatam, modo salutari percipere
possimus.

Hasce vero propositiones, uno aut altero argumento
sigillatim probabimus.

Primam propositionem quod attinet argumenta nostra sic
se habent.

1. Quod naturae rationali, ej usque participibus ad gloriam
Dei per obedientiae moralis praestationem raanifestandam,
creatis, vi legis creationis indi debuit, atque actualiter indi-
tum fuit, neque unquam est amissum, id iis est naturale : id
enim a natura sua, posito hoc quod Deus obedientiam ex iis
exegerit, habuerunt, banc vero lucis hujus esse conditionem
nemo opinor, negabit. Fuisse primitus homini inditam,
status primi hominis, de quo abunde a pluribus actum est,

596 EXERCITATIOXES APOLOGETICS

probat. Non fuisse amissam actualiter etrespectu eventus,
quicquid fit de merito, experientia docet.

2. Id quod fluit a principiis naturse necessario et infalli-
biliter, nisi in operatione sua ex aliquo accidente ipsa impe-
diatur, illud omnibus ejus natursfi participibus est. naturale.
Hoc enini quod est a principiis naturae, naturale dicitur.
Lumen autemhoc, estnativa, propria, etinseparabilis mentis
et conscientise vis, et efficacia ; oculus, acies mentis est.
avvTi'intaiv vocant Grceci : qu<s habitus est naturalis, quo in-
tellectus hominis aptus natus est ad assensum preebenduni
principiis operationum moralium, avvddr}(nQ est, seu neces-
sarium hominis de se judicium habitui illi conforme. Itaque
si lumen hoc non sit naturale, neque intellectus, neque mens,
neque conscientia homini est naturalis.

2. Non esse salutare, cum sit naturale nimis est manifestum.
Quid eniai natura sumus ? ' filii iras.' Eph. ii. 3. ' Tenebrse,'
cap. iv. 18. Joh. i. 5. ' Mortui in peccatis,' Quid mens nostra?
' inimicitiaadversus Deum.' Rom. viii. 7. 'Caro,' Gal. v. 16,
' Obscurata vanitate,' Eph. iv. 17. Ita ut vi ejus res salutares
percipere non possumus, quia 'spiritualiter dijudicantur.'
1 Cor. ii. 14. Nihil aliud sumus nisi Caro ; Joh. iii. 6. In ea
autem'carne nihil boni habitat,' Rom. vii. 18. neque quicquid
aliud agit, aut agere potest, nisi concupiscere adversus spi-
ritum ; Gal. v. 17. Lumine ideo hoc non obstante, cum ap-
paret omnes homines, mortuos, coecos, surdos esse, mentem
etintellectum habere obscuratum, esse ipsas tenebras, raeram
coecitatem, ita ut opus habeant novo spiritu, nova vita, mente,
intellectu, nova denique luce spirituali, quae mentes etcorda
eorum irradiet, ut salutariter intelligant, cognoscant, perci-
piant ra tou ^iov, et Dei voluntati obedientiam rite praestent,
lumen illud non esse salutare liquido constat.

3. Eodem argnmento probatur non esse lumen hoc ad sa-
lutem sufficiens, nempe quia non est salutare; suflicientiam
quidem habet ad avairoXoyrtaiav, ad salutem non item. Quia
irvevixariKa TrvevfxaTiKwg cognoscere vi ejus remo potest. De-
lude Deus nihil agitfrustra, praesertim in rebus maximisnovi
fcederis, per sanguinem filii sni acquisitis. Lumen vero hoc,
si esset ad salutem subjective sufficiens, quid quaeso opus
asset illuminatione Spiritus sancti, quid mentis renovatione,
quid novi intellectus donatione, quid omnipotenti et efficaci
cordium irradiatione cognitione Dei in facie Jesu Christi?

PRO SACRIS SCRIPTURIS. 597

quid vanitatis araotione, tenebrarura et csecitatis curatione,
oculorum apertione ? quid denique evangelic ? cum unum
hoc lumen internum omnibus commune, omnium vicem sup-
plere possit facillime.

Porro ! cum sit istiusmodi principium directivum intus
splendescens, videamus an melius et rectius se gerat, respec-
tu revelationis eorum quaB cognosci debeant ; nam hujus
etiam respectu sufficientiam ejus jactitant fanatici, atque ejus
gratia verbum Dei scriptum pro nihilo ducunt : contrarium
probant.

1. Universalis omnium, per omnia secula a creations
mundi in hunc usque diem experientia : quis enim unquam
lucis hujus ductu, ad veram Dei cognitionem pervenerit? qui
post homines natos, ea optime usi sunt, atque eximiis insu-
per dotibus, super vulgus hominum ornati fuerunt, ad unum
omnes 'vani facti sunt in raciocinationibus suis, et obtene-
bratum est cor eorum insipiens,' Rom. i. 21.

2. Tota ista gratise, bonitatis, et sapientiae divinae oiKovofxia,
qua Deus iroXviuLepwg koI TroXvrpoTTwc, in prophetis et filio suo
locutus, voluntatem suam hominibus revelavit quam qui
maximi, et prorsus ineestimabilis beneficii loco non habet, ille
et ingratus est, et maledictus ; Psal. cxlvii. 19, 20.

3. Omnia ista testimonia quibus superiori disputations,
necessitatem atque perfectionem sacrse Scripturae probavi-
mus ; quae hie repetere opus non est.

4. Lumen hoc non esse ipsum in nobis Christum, qui est
via, vita, et Veritas, lux et salus, cum neque sit salutare, ne-
qus ad salutem sufficiens, hominum neminem esse cuidubium
sit libenter arbitrarer. TepaToXoyovm quidem fanatici, neque
prodigium uUum confidentius asserunt, quam lucem banc
ipsum esse Christum. Sit ideo vel persona Christi ^tav^po-
TTov, vel Spiritus Christi, vel aliquid aliud quod mystice et
relative Christus dici possit ; non esse personam Christi, si
modo personam habeat, et ipsi sint homines, opinor agnos-
cent. Neque Spiritus Christi esse potest, cum sit quid om-
nibus commune ; at quidam saltem sunt, irvivfxa fii) i^ovrog,
Judae 19. Porro 'ubi Spiritus ille Domini est, ibi estlibertas;'
2 Cor. iii. 17. At hominum genus, maximam partem, pec-
cato adhuc servire constat. Deinde quidam sunt in carne,
quidam in Spiritu; Rom. viii. 9. In iis vero tantum habitat
Spiritus, qui sunt in Spiritu. Nulla autem est promissio

598 EXERCITATIOKKS APOLOGETIC.^

Spiritus, nulliis fructus, nullum privilegium, cujus per Spi-
ritum participes facti sumus, nulla per Spiritum regenera-
tionis, sanctificationis, ad optionis mentio est, quae huic fig-
mento non vehementer reclamat, ecclesia quidem mystics
Christus dicitur, 1 Cor. xii. 12. Cum sit corpus ejus; qua-
tenus scilicet unionem habet cum capite; at lumen hoc fa-
naticorum non esse ecclesiam, suo loco videbimus. Sed
Christus fanaticorum imaginarius est, et fictitius; non filius
Dei incarnatus, ^edv^pioiroQ, sed qualitas nescio quae divina,
seu anima mundi, omnibus mista, qute to irav sit, atque
vere nihil. Hoc vero illorum Trpwrov tptv^og, cum ad
disputationem de persona Christi deventum est, penitus
destruetur.

5. Omissis iis quae contra Arminianos, Socinianos, alios-
que gratiae universalis assertores alibi disputavimus, ne in
plurimas res nos simul ingeramus, unico argumento, Chris-
tum lumen salutare omnibus et singulis non infundere pro-
bamus 5 illud vero ita se habet. Christus neminem luce sa-
lutari perfundit, nisi per Spiritum et verbum suum, ut ita,
atque non aliter ageret, maxima est novi foederis promissio ;
Isa. lix. 21. atque ipsius Christi; Job. xiv. 15, 16. Quic-
quid est verbi Dei, aut revelationis mentis domini,huic pro-
positioni testimonium perhibet: 'siquis enim Spiritum Christi
non habet, non est ejus.' Uom. viii. 9. At Christum Spiri-
tum suum sanctum, promissum fcsderis, omnibus et singulis
non largiri antea probatum est : de verbo idem testatur ex-
peri entia.

6. Ultimae nostras propositionis, de usu atque fine lumi-
nis cujuscunque divini, nobis per Christum gratiose indulti,
veritatem, satis superque demonstravimus in disputationede
perfectione Scripturae ? strictim addimus.

1. Si cuj usque lumen privatum sit regula Deo obedien-
tiam pra^standi, tum tot regulas habemus quot homines; at
unicus est kuvwv divinu^. Gal. vi. 16. Eph. iii. 16. Isa.
viii. 20. At ita plane incerta essent omnia in rebus divinis,
hoc tantum excepto, quod princeps tenebrarum vi hujus in-
certitudinis in rem suam compendium faceret.

2. Is est interna^ lucis seu illuminationis nostrae finis, ob
quem Deus eam nobis promisit, atque cujus gratia sancti
homines eam a Deo indies augeri petunt? eumvero esse, ut
voluntatem et mentem domini in Scripturis revelatam, rite.

PRO SACRIS SCRIPTURIS. 590

salutariter et Spiritualiter intelligamus, infinitis allatis tes-
timoniis facile esset probare.

3. Sacram Scripturam banc regulam esse, abunde antea
demonstratum est.

Videamusjam porro quid contra garriunt fanatici,utque
operam dent, qua cum ratione aliqua insanire videantur :
nihil autem hie novi adportant; Vetera sunt, Arminiana sunt,
trita etniillies profligata quoe adducunt.

] . Nihil crebrius in ore habent, quam verba ilia de Chris-
to, Joh. i. 9. ' Ille est lux vera quse illuminat omnera ho-
minem veniens in mundum.' Non alias vociferatio horri-
dior, quam cum in locum hunc deventum est. Hie miros sibi
fingunt triumphos, atque adversariis nulla non faciunt con-
vitia. De Christo inquiunt loquitur Scriptura; *ille ergo lux
est; Christus lux est;' deinde non hunc vel ilium hominem,
sed omnem hominem in mundum venientem, illuminat ; hoc
est omnes et singulos ; nee aliquid clarius affirmari poterat.

Resp. Scripturam sacram interpretari debere, adversariis
extorsimus. De sensu hujus loci, seu potius unicse voculse
in hoc loco jam controvertitur. De tota sententia quid sta-
tuendum sit, paucissimis absoluam.

1. Christus lux est; eodem nempe sensu, quo Deum
lucem esse demonstravimus. Lux est respectu essentialis
suae majestatis, sanctitatis, et gloriae; quatenus etiam om-
nis lucis fons est, author atque causa, lux est: hoc est et
essentialiter et efficienter.

2. Christus dicitur lux hominum, non lux ilia quae est
in hominibus. Causa omnis lucis est, non omnis lux; non
ilia accidentalis, et corrupta de qua loquimur. Ita sol est
lux mundi ; imo discipulos suos lucem mundi, seu homi-
num in mundo degentium esse affirmat, Matt. v. 14. Anne
aliqui homines lux interna aliorum omnium esse possint?
Lux sunt quia suo more lucem dant et exhibent. Lux ita
Christus esse dicitur, atque homines illuminare, non quasi
ille nihil aliud esset quam lux ilia interior cujus est particeps
omne humanum genus ; aut quasi ipse in persona sua, lux
ilia esset, aliter quam efficienter sed quia lumen largitur iis
omnibus, qui illud assequuntur : ita sol suo loco atque or-
dine est lux mundi, atque ita fuerunt discipuli Christi.

3. Non dicitur Christum illuminare omnem hominem
venientem in mundum, sed quod ipse veniens in mundum

600 EXERCITATIONES APOLOGETICS

omnem hominem illuminat. Is nempe est eorum verborum
sensus, ^v to (j>ioQ to aXri^ivbv 6 (jxoTii^H iravTa av^pioirov Ip-
^OjUfvov elg tov Koafiov' hoc agit lux in mundum veniens.
Ad maximam ideo partem humani generis, qvise scilicet ante
adventum Christi in mundum fato functa fuerit, non pertinet
haec assertio.

4. Hie ergo horum verborum sensus est, cum omnes homi-
nes essent merse tenebrae, atque coelestium inanes, filius Dei,
seternus \6yog, (j>Cjg aeternum, in mundum veniens, per Ivcrap-
KWCTU' vitam et immortalitema jactis mundi fundamentis,antea
umbraculis coopertas, aut tenebris penitus delitescentes, in
lucem produxit, perque evangelium innotescere fecit; atque
insuper Spiritum sanctum vi divina armatum emisit, adquo-
suis homines ex iis qui natura tenebrae erant illuminandos,
atque ita lux eorum factus est : apparet itaque.

1. Lucem et illuminationem quarum hie loci mentio facta
est, spirituales esse, atque ad renovationem gratiae, non na-
turales, atque ita ad creationem pertinere; quo sensu enim
homines tenebrse dicuntur, eo etiam illuminari : aliter sequi-
voca esset apostoli oratio ; at homines spiritualiter fuisse
tenebras, non oculis naturaliter captos, de quibus loquitur
Spiritus sanctus, extra controversiam est.

2. Hac illuminatione non obstante, manent aliqui in tene-
bris ; ' lux enim luxit in tenebris, tenebrse autem earn non
comprehenderunt;' ver. 5. Illuminatio ideo hsec, neque est
naturalis, neque omnibus communis, neque aliquid aliud
quod homines habere possint, dum tenebrse sunt : statum
diversum atque tenebrarum amotionem ponit.

3. Christus non alio modo quemquam hominum gratia
sua, seu luce hac spirituali donat, nisi per verbum et Spiri-
tum suum ; nemo ita hujus lucis particeps esse potest, nisi
sit genitus ex Spiritu, atque verbi seu evangelii sit saluta-
riter particeps.

Respondemus ideo per omnem hominem, non omnes et
singulos qui unquam fuerunt, sunt, aut futuri sint, intelligi
debere ; sed quosuis tantum seu eos omnes et singulos, quos
Christus per verbum et Spiritium suum salutari sua gratia,
et luce spirituali donare gratiose velit; hoc est syncate-
gorema istud omnis, non absolute, sed relate ad electos di-
citur; prout aliis locis innumeris usurpatur; Col. i. 6, &c.

Urgent porro testimonium ab apostolo Gentilibus datum.

PRO SACRIS SCRIPTURIS. 601

Rom. ii. 24, 25. ' Gentes quae legem non habent, natura qute
legis sunt faciunt, ipsi legem non habentes sibi ipsis sant
lex, ut qui ostendunt opus legis scriptum in cordibus suis,
una testimonium reddente ipsoram conscientia, et cogitati-
onibus, sese mutui accusantibus, aut etiam defendentibus,'
sibi lex sunt ; ideoque lege scripta non opus habent, opus
legis inscriptum in cordibus habent ; una cum conscientia
boni et mali indice, et quid pluribus opus est, hisce atten-
dant, ut salui evadant.

Resp. 1. Negamus eos lege scripta opus non habere, qui
sibi lex sunt. Non enirn hoc absolute dicitur, sed aliquorum
operum et actionum respectu tantum.

2. Concessimus antea reliquias nonnullaslucis primeevoe,
adhuc esse in omnibus superstites, sed salutares eas esse,
spirituales, ad salutem sufficientes, id vero pernegamus: ita,

3. Nihil non naturale, nihil spirituale, nihil specialiter
a Christo mediatore emanans, aut ab eo comrnunicatum, imo
nihil nisi quod sine Christo, seorsim ab eo, omni salutari
ejus cognitione destituti habeant homines, hie ab apostolo
memoratur. Imo non alium in finem heec in memoriam re-
vocat apostolus, nisi ut ostenderet eos qui lumine hoc tan-
tum instructi erant, atque ei attendebant, ad unum omnes
destitutos fuisse gloria Dei, neque ad salutarem ejus cogni-
tionem unquam pervenisse ; quod figmentum fanaticorum
penitus evertit ; atque illos ipsos, quos, quasi encomio hoc
ornat apostolus, ubique mortuos, ccecos, sub potestate tene-
brarum captivos, pronuntiat.

4. Nulla cum hie sit mentio lucis nulla Christi, sed homi-
num a Christo penitus abalienatorum, diihcile nimis erit fa-
naticis thesin suara hinc extorquere ; nempe Christum esse
lucem quandam omnibus communem.

5. Fatemur quidem omnes homines aliquo sensu sibi ipsis
legem esse, quatenus nimirum habitum intellectualem, quo
assentiri possunt, atque assentiuntur principiis operationura
moralium, atque judicium practicum, quo se super iis quie
fecerunt, condemnant, vel excusant, retinent ; at vero habi-
tum ilium spiritualem esse, sufficienter eos dirigentem in
cognitione Dei, atque obedientia ei ex voluntate ejus prae-
standa, hoc pernegamus.

Cum Deum non longe abesse ab unoquoque, nostrum, ita
ut omnes queerere dominum, si forte palpando eum inveni-

VOL. IV. 2 R

602 EXERCITATIONES APOLOGETIC.E, &C.

rent, debeant, affirmet apostolus. Acts xvii. 27. nescio quo
stupore ex eo ssepius litigantes audivi, sed quid sibi vellent
baud facile fuit intelligere ; nempe Deo omnia plena sunt:
operaque ejus, turn creationis, turn providentiae immensam
ejus deitatem, teternam potentiam, et creaturarum curara, ita
luculenter ostendunt, ut omnes ubique homines eum ulterius
investigare debeant : sed quid hoc ad fanaticorura delirium,
do quo jam actum est.

EN I) or VOL. IV.

Printed hj J. V. Dove, St. John's Squaie.