Concerning the Holy Spirit

General Principles Concerning the HOLY SPIRIT AND HIS WORK. CHAP. I.

[Sect. 1] T HE Apostle Paul, in the 12th Chapter of his first Epistle to the Corinthians, directs their Exercise of Spiritual Gifts; concerning which, amongst other Things and Emergencies, they had made enquiry of him. This, the first words wherewith he prefaceth his whole Discourse, declare, verse. 1. Now concerning Spiritual Gifts; 〈 in non-Latin alphabet 〉 ; that is, 〈 in non-Latin alphabet 〉 , as his ensuing Declaration doth evince. And the imagination of some concerning Spiritual Persons to be here intended, contrary to the sense of all the Ancients, is inconsistent with the Context. For as it was about Spiritual Gifts and their Exercise that the Church had consulted with him; so the whole series of his ensuing Discourse is directive therein. And therefore in the close of it, contracting the Design of the whole, he doth it in that advice, 〈 in non-Latin alphabet 〉 , covet the best Gifts, namely, among those which he proposed to treat of, and had done so accordingly, verse. 31. The 〈 in non-Latin alphabet 〉 of verse. 1. are the 〈 in non-Latin alphabet 〉 of verse. 31. as it is expressed, chap. 14. 1. 〈 in non-Latin alphabet 〉 ; that is, 〈 in non-Latin alphabet 〉 , desire Spiritual Gifts; whose Nature and Use you are now instructed in, as at first was proposed. Of these that Church had received an abundant measure, especially of those that were Extraordinary, and tended to the Conviction of Unbelievers. For the Lord having much people in that City, whom he intended to call to the Faith, Acts 18. 9, 10. not only encouraged our Apostle against all fears and dangers to begin and carry on the Work of Preaching there, wherein he continued an year and six months, verse. 11. but also furnished the first Converts with such eminent, and some of them such miraculous Gifts, as might be a prevalent means to the Conversion of many others. For he will never be wanting to provide Instruments and suitable means for the effectual attaining of any End that he aimeth at. In the Use, Exercise and Management of these Spiritual Gifts, that Church or sundry of the Principal Members of it, had fallen into manifold disorders; and abused them unto the matter of Emulation and Ambition, whereon other Evils did ensue; as the best of God's Gifts may be abused by the Lusts of Men, and the purest Water may be tainted by the Earthen Vessels whereinto it is poured. Upon the information of some, who loving Truth, Peace, and Order, were troubled at these Miscarriages, chap. 1. 11. and in Answer unto a Letter of the whole Church written unto him about these and other Occurrences, Chap. 7. 1. he gives them Counsel and Advice for the rectifying of these Abuses. And first, to prepare them aright with humility and thankfulness becoming them who were entrusted with such excellent Privileges as they had abused, and without which they could not receive the Instruction which he intended them, he mindeth them of their former State and Condition before their Calling and Conversion to Christ, verse. 2. You know that you were Gentiles, carried away with dumb Idols, even as you were led; 〈 in non-Latin alphabet 〉 ; Hurried with violent Impressions from the Devil, into the service of Idols. This he mentions not to reproach them, but to let them know what frame of Mind, and what fruit of Life might be justly expected from them, who had received such an alteration in their Condition. Particularly as he elsewhere tells them, If they had not made themselves to differ from others; if they had nothing but what they had received, they should not boast nor exalt themselves above others, as though they had not received, chap. 4. v. 7. For it is a vain thing for a man to boast in himself of what he hath freely received of another, and never deserved so to receive it; as it is with all who have received either Gifts or Grace from God.

[Sect. 2] This Alteration of their State and Condition he farther declares unto them by the Effects, and Author of it, verse. 3. Wherefore I give you to understand, that no man speaking by the Spirit of God, calleth Jesus accursed; and that no man can say that Jesus is the Lord, but by the Holy Ghost. The great Difference which was then in the World, was concerning Jesus who was preached unto them all. Unbelievers, who were still carried with an impetus of Mind and Affections after dumb Idols, being led and acted therein by the Spirit of the Devil, blasphemed, and said Jesus was Anathema, or one accursed. They looked on him as a Person to be detected and abominated as the common odium of their God's and Men. Hence on the mention of him, they used to say, Jesus Anathema, he is, or let him be accursed, detested, destroyed. (And in this Blasphemy do the Jews continue to this day, hiding their cursed Sentiments under a corrupt pronunciation of his Name. For instead of 〈 in non-Latin alphabet 〉 , they write and call him 〈 in non-Latin alphabet 〉 , the initial Letters of 〈 in non-Latin alphabet 〉 ; that is, Let his Name and Memory be blotted out; the same with Jesus Anathema. And this Blasphemy of pronouncing Jesus accursed, was that wherewith the first Persecutors of the Church tried the Faith of Christians, as Pliny in his Epistle to Trajan, and Justin Martyr, with other Apologists agree. And as the Apostle says, Those who did thus, did not so by the Spirit of God; so he intends that they did it by the acting and instigation of the Devil, the unclean Spirit, which ruled in those Children of Disobedience. And this was the Condition of these Corinthians themselves to whom he wrote, whilst they also were carried away after dumb Idols. On the other side, those that believed called Jesus Lord, or professed that he was the Lord, and thereby avowed their Faith in him and Obedience unto him. Principally they owned him to be Jehovah, the Lord, over all God blessed forever. For the Name 〈 in non-Latin alphabet 〉 is everywhere in the New-Testament expressed by 〈 in non-Latin alphabet 〉 , here used. He who thus professeth Jesus to be the Lord, in the first place acknowledgeth him to be the true God. And then they professed him therewithal, to be their Lord, the Lord of their Souls and Consciences, unto whom they owed all Subjection, and performed all Obedience, as Thomas did in his great Confession, My Lord, and my God, John 20. 28. Now as he had before intimated that those who disowned him and called him accursed, did speak by the instinct and instigation of the Devil by whom they were acted; So he lets them know, on the other hand, that no man can thus own and confess Jesus to be the Lord, but by the Holy Ghost. But it may be said that some acted by the unclean Spirit confessed Christ to be the Lord. So did the Man in the Synagogue, who cried out, I know thee who thou art, the Holy One of God, Mark 1. 23, 24. And verse. 24. He suffered not the Devils to speak, because they knew him. And the Damsel possessed with a Spirit of Divination, cried after the Apostle, saying, These Men are the Servants of the most high God, Acts 16. 17. So also did the Man who abode in the Tombs, possessed with an unclean Spirit, who cried out unto him, What have I to do with thee Jesus, thou Son of the most high God, Mark 5. 7. And other Testimonies to the like purpose among the Heathen, and from their Oracles, might be produced. Ans. (1.) Our Apostle speaks of such a saying of Jesus to be Lord, as is accompanied with Faith in him, and subjection of Soul unto him, which is from the Holy Ghost alone. Thus none acted by the unclean Spirit can call him Lord. (2.) These Acknowledgments were either (1.) wrested from the Devil, and were no small part of his punishment and torment; or, (2) were designed by him with an intention to prejudice the Glory of Christ, by his Testimony, who was a Lyar from the Beginning. And

These things therefore can have here no place. Hereby then the Apostle informs them wherein the Foundation of all Church-Relation, Order, and Worship did consist. For whereas they had all respect unto the Lordship of Christ, and their acknowledgment thereof, this was not from themselves, but was a pure Effect of the Operation of the Holy Ghost in them, and towards them. And anything of the like kind, which doth not proceed from the same Cause and Fountain, is of no Use to the Glory of God, nor of any advantage unto the Souls of Men.

[Sect. 3] Some think, that this saying of Jesus to be the Lord, is to be restrained unto the manner of speaking afterwards insisted on. For the Apostle in the following verses treateth of those Extraordinary Gifts, which many in that Church were then endowed withal. None can, saith he, say Jesus is the Lord, in an extraordinary manner, with divers tongues, and in Prophesy, but by the Holy Ghost. Without his especial Assistance, none can eminently and miraculously declare him so to be. And if this be so, it is likely that those before intended, who said Jesus was accursed, were some Persons pretending to be acted, or really acted by an extraordinary Spirit, which the Apostle declares not to be the Spirit of God. And so Chrysostom interprets those words of them who were visibly and violently acted by the Devil. Many such Instruments of his Malice did Satan stir up in those days, to preserve, if it were possible, his tottering Kingdom from Ruin. But there is no necessity thus to restrain the words, or to affix this sense unto them. Yea, it seems to me to be inconsistent with the Design of the Apostle, and Scope of the Place. For intending to instruct the Corinthians, as was said, in the Nature, Use, and Exercise of Spiritual Gifts, he first lays down the Spring and Fountain of all Saving Profession of the Gospel, which those Gifts were designed to the furtherance and improvement of. Hereupon having minded them of their Heathen State and Condition before, he lets them know by what means they were brought into the Profession of the Gospel, and owning of Jesus to be the Lord, in opposition unto the dumb Idols whom they had served. And this was by the Author of those Gifts, unto whose consideration he was now addressing himself. The great Change wrought in them as to their Religion and Profession, was by the Holy Ghost. For no Man can say that Jesus is the Lord, which is the Sum and Substance of our Christian Profession, but by him; though some think he hath little or no concern at all in this matter. But to say Christ is the Lord, includes two things; First, Faith in him as Lord and Savior. So was he declared and preached by the Angels; Luke 2. 11. A Savior which is Christ the Lord. And this word Lord, includes as the Dignity of his Person, so his Investiture with those Offices which for our Good this Lord did exercise and discharge. Secondly, The profession of that Faith; which two, where they are sincere, do always accompany each other; Rom. 10. 10. For as the saying of Jesus to be Anathema, did comprise an open Disclaimure and Abrenunciation of him; so the calling of him Lord, expresseth the Profession of our Faith in him, and Subjection unto him. And both these are here intended to be sincere and saving. For that Faith and Profession are intended, whereby the Church is built upon the Rock; the same with that of Peter, Thou art Christ the Son of the Living God, Matth. 16. 16. And that these are the Works of the Holy Ghost, which none of themselves are sufficient for, shall God assisting be afterwards abundantly declared.

[Sect. 4] Having thus stated the Original and Foundation of the Church, in its Faith, Profession, Order and Worship, he farther acquaints them, that the same Spirit is likewise the Author of all those Gifts, whereby it was to be built up and established, and whereby the Profession of it might be enlarged; V. 4. Now there are diversities of Gifts, but the same Spirit. These are the things which he intendeth to discourse upon, wherein he enlargeth himself in the whole ensuing Chapter. Now because the Particulars here insisted on by him in the beginning of his Discourse, will all of them occur unto us and be called over again in their proper places, I shall only point unto the Heads of the Discourse, in the verses preceeding the Eleventh, which we principally aim it.

Treating therefore, 〈 in non-Latin alphabet 〉 , of these Spiritual Things or Gifts in the Church, he first declares their Author, from whom they come, and by whom they are wrought and bestowed. Him he calls the Spirit, v. 4. the Lord, v. 5. God, v. 6. And to denote the Oneness of their Author, notwithstanding the diversity of the things themselves, he calls him the same Spirit, the same Lord, the same God. The words 〈1 page duplicate〉 〈1 page duplicate〉 may be understood two ways; First, That the whole Trinity, and each Person distinctly should be intended in them. For consider the immediate Operator of these Gifts, and it is the Spirit, or the Holy Ghost, verse. 4. Consider them as to their Procurement, and immediate Authoritative Collation; and so they are from Christ, the Son, the Lord, verse. 5. But as to their first Original and Fountain, they are from God, even the Father, verse. 6. And all these are one and the same. But rather the Spirit alone is intended, and hath this three-fold denomination given unto him; For as he is particularly denoted by the Name of the Spirit, which he useth that we may know whom it is that eminently he intendeth, so he calls him both Lord, and God, as to manifest his Sovereign Authority in all his Works and Administrations; so to ingenerate a due Reverence in their Hearts towards him with whom they had to do in this Matter. And no more is intended in these three Verses, but what is summed up verse. 11. But all these worketh that one and the self same Spirit, dividing to every Man severally as he will.

[Sect. 5] Secondly; With respect unto their general Nature, The Apostle distributes them into Gifts, 〈 in non-Latin alphabet 〉 , v. 4. Administrations, 〈 in non-Latin alphabet 〉 , v. 5. Operations, 〈 in non-Latin alphabet 〉 , v. 6. which Division, with the Reasons of it, will in our Progress be farther cleared.

[Sect. 6] Thirdly; He declares the general End of the Spirit of God in the Communication of them, and the Use of them in the Church, verse. 7. But the manifestation of the Spirit is given unto every Man to profit withal; 〈 in non-Latin alphabet 〉 ; Syr. 〈 in non-Latin alphabet 〉 , the Revelation of the Spirit; that is, the Gifts whereby, and in whose Exercise he manifests and reveals his own Presence, Power, and effectual Operation. And the Spirit of God hath no other aim in granting these his enlightening Gifts, wherein he manifests his care of the Church, and declares the things of the Gospel unto any Man, but that they should be used to the Profit, Advantage, and Edification of others. They are not bestowed on Men, to make their secular Gain or, Advantage by them, in Riches, Honor, or Reputation, for which Ends Simon the Magician would have purchased them with his Money, Acts 8. 19. No nor yet merely for the good and benefit of the Souls of them that do receive them, but for the Edification of the Church, and the furtherance of Faith and Profession in others, 〈 in non-Latin alphabet 〉 ; ad id quod expedit, prodest; For that which is expedient, useful, profitable, namely to the Church, 1 Cor. 6. 12. Chap. 10. 23. 2 Cor. 8. 10. Thus was the Foundation of the first Churches of the Gospel laid by the Holy Ghost, and thus was the Work of their building unto perfection, carried on by him. How far present Churches do, or ought to stand on the same bottom, how far they are carried on upon the same Principles, is worth our Enquiry, and will in its proper Place fall under our Consideration.

[Sect. 7] Fourthly; The Apostle distributes the Spiritual Gifts then bestowed on the Church, or some Members of it, into nine Particular Heads or Instances. As (1) Wisdom. (2.) Knowledge, v. 8. or the Word of Wisdom, and the Word of Knowledge. (3.) Faith. (4) Healing, verse. 9. (5.) Working of Miracles. (6.) Prophesy. (7.) Discerning of Spirits.

(8.) Kinds of Tongues. (9) Interpretation of Tongues, v. 10. And all these were extraordinary Gifts, in the manner of the Communication and Exercise, which related unto the then present state of the Church. What is yet continued anologous unto them, or holding proportion with them, must be farther inquired into; when also their especial Nature will be unfolded. But now if there be that great Diversity of Gifts in the Church, if so much Difference in their Administrations, how can it possibly be prevented but that Differences and Divisions will arise amongst them on whom they are bestowed, and those amongst whom they are excercised? It is true, this may so fall out and sometimes doth so, and de facto it did so in this Church of Corinth. One Admired one Gift, a second another of a different kind, and so the third. Accordingly among those who had received them, one boasted of this or that Particular Gift and Ability, and would be continually in its exercise to the exclusion and contempt of others, bestowed no less for the edification of the Church than his own. And so far were they transported with vain-Glory, and a desire of self-Advancement, as that they preferred the use of those Gifts in the Church, which tended principally to beget Astonishment and Admiration in them which heard or beheld them, before those which were peculiarly useful unto the Edification of the Church itself; which Evil in particular the Apostle rebukes at large Chap. 14. By this means the Church came to be divided in itself, and almost to be broken in Pieces. Chap. 1. v. 11, 12. So foolish ofttimes are the minds of Men; so liable to be imposed upon; so common is it for their Lusts seduced and principled by the crafts of Satan, to turn Judgment into Wormwood, and to abuse the most useful Effects of Divine Grace and Bounty. To prevent all these Evils for the future, and to manifest how perfect an harmony there is in all these divers Gifts and different Administrations, at what an Agreement they are among themselves in their Tendency unto the same Ends of the Union and Edification of the Church, from what Fountain of Wisdom they do proceed, and with what Care they ought to be used and improved; the Apostle declares unto them both the Author of them, and the Rule he proceedeth by in their Dispensation; v. 11. All these, saith he, worketh that one and self-same Spirit, dividing to every Man severally as he will.

[Sect. 8] I shall not at present further open or insist upon these Words. Frequent recourse must be had unto them in our Progress, wherein they will be fully explicated as to what concerns the Person of the Spirit, his Will, and his Operations which are all asserted in them. For my Purpose is, through the Permission and Assistance of God, to treat from hence of the Name, Nature, Existence, and whole Work of the Holy Spirit, with the Grace of God through Jesus Christ in the Communication of him unto the Sons of Men. A Work in itself too great and difficult for me to undertake, and beyond my Ability to manage unto the Glory of God, or the Edification of the Souls of them that do believe. For who is sufficient for these things? But yet I dare not utterly faint in it, nor under it, whilst I look unto him whose Work it is, who giveth Wisdom to them that lack it, and upbraideth them not, Jam. 1. 5. Our Eys therefore are unto him alone, who both supplieth seed to the Sower, and when he hath done blesseth it with an increase. The present Necessity, Importance, and Usefulness of this work, are the Things which alone have engaged me into the undertaking of it. These therefore I shall briefly represent in some general Considerations, before I insist on the Things themselves whose especial Explanation is designed.

[Sect. 9] First then we may consider; That the Doctrine of the Spirit of God his Work and Grace, is the second great Head or Principle of those Gospel-Truths wherein the Glory of God, and the Good of the Souls of Men are most eminently concerned. And such also it is, that without it, without the Knowledge of it in its Truth, and the Improvement of it in its Power, the other will be useless unto those Ends. For when God designed the Great and Glorious Work of recovering Fallen Man, and the saving of sinners to the Praise of the Glory of his Grace, he appointed in his Infinite Wisdom two great Means thereof. The one was the giving of his Son for them, and the other was the giving of his Spirit unto them. And hereby was way made for the Manifestation of the Glory of the whole Blessed Trinity, which is the utmost end of all the Works of God. Hereby, were the Love, Grace, and Wisdom of the Father in the Design and Projection of the whole; the Love, Grace, and Condescention of the Son in the Execution Purchase and Procurement of Grace and Salvation for sinners, with the Love, Grace, and Power of the Holy Spirit in the effectual Application of all unto the Souls of Men, made gloriously conspicuous. Hence from the first Entrance of sin, there were two general Heads of the Promises of God unto Men, concerning the means of their Recovery and Salvation. The One was that concerning the sending of his Son to be Incarnate to take our Nature upon him, and to suffer for us therein; the Other concerning the giving of his Spirit, to make the Effects and Fruits of the Incarnation, Obedience, and Suffering of his Son, effectual in us and towards us. To these Heads may all the Promises of God be reduced. Now because the Former was to be the Foundation of the Latter, that was first to be laid down and most insisted on until it was actually accomplished. Hence the Great Promise of the Old Testament, the Principal Object of the Faith, Hope, and Expectation of Believers, was that concerning the Coming of the Son of God in the Flesh, and the Work which he was to perform. Yet was this also, as we shall see in our Progress, accompanied with a great intermixture of Promises concerning the Holy Spirit, to render his coming and work effectual unto us. But when once that first work was fully accomplished, when the Son of God was come, and had destroyed the Works of the Devil, the Principal remaining Promise of the New Testament, the spring of all the rest, concerneth the sending of the Holy Spirit unto the Accomplishment of his Part of that great Work which God had designed. Hence the Holy Ghost, the Doctrine concerning his Person, his Work, his Grace, is the most peculiar and principal Subject of the Scriptures of the New Testament, and a most eminent immediate Object of the Faith of them that do believe. And this must be further cleared, seeing we have to deal with some who will scarce allow him to be of any Consideration in these matters at all. But I shall be brief in these previous Testimonies hereunto, because the whole ensuing discourse is designed to the Demonstration of the Truth of this Assertion.

[Sect. 10] First, It is of great Moment and sufficient of itself to maintain the Cause as proposed; that when our Lord Jesus Christ was to leave the world, He promised to send his Holy Spirit unto his Disciples to supply his Absence. Of what use the Presence of Christ was unto his Disciples we may in some measure conceive; they knew full well whose Hearts were filled with sorrow upon the mention of his Leaving of them, John. 16. 5. 6. Designing to relieve them in this great Distress, which drew out the highest Expressions of Love, Tenderness, Compassion and Care towards them, he doth it principally by this Promise; which he assures them shall be to their greater Advantage than any they could receive by the continuance of his bodily Presence amongst them. And to secure them hereof as also to inform them of its great importance, he repeats it frequently unto them, and inculcates it upon them. Consider somewhat of what he says to this Purpose in his last Discourse with them; John 14. 16, 17, 18. I will pray the Father and he shall give you another Comforter, that he may abide with you forever; even the Spirit of Truth whom the world cannot receive, because it seeth him not neither knoweth him; but ye know him; for he dwelleth with you and shall be in you. I will not leave you comfortless, I will come unto you; that is in and by this Holy Spirit. And v. 25, 26, 27. These things I have spoken unto you being present with you; but the Comforter who is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, and bring all Things to your remembrance whatever I have said unto you. Peace I leave with you, &c. And Chap. 15. 25. But when the Comforter is come whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me. And Chap. 16. v. 5, 6, 7, 8, 9, 10, 11, 12, 13, 14 15. Now I go my way to him that sent me, and none of you asketh me, whither goest thou. But because I have said these things unto you, sorrow hath filled your heart. Nevertheless I tell you the Truth, is is expedient for you that I go away, for if I go not away the Comforter will not come unto you; but if I depart I will send him unto You. And when he is come he will reprove the World of Sin, and of Righteousness, and of Judgment. Of Sin because they believe not on me. Of Righteousness because I go to my Father, and ye see me no more; of Judgment because the Prince of this World is judged. I have yet many things to say unto you, but you cannot bear them now. Howbeit when he the Spirit of Truth is come, he will guide you into all Truth; for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he shall show you things to come. He shall Glorify me for he shall receive of mine, and he shall show it unto You. All things that the Father hath are mine; therefore said I, that he shall take of mine, and show it unto You. This was the great Legacy which our Lord Jesus Christ departing out of this World bequeathed unto his sorrowful Disciples. This he promiseth unto them as a sufficient relief against all their Troubles, and a faithful Guide in all their ways. And because of the Importance of it unto them he frequently repeats it, and enlargeth upon the benefits that they should receive thereby; giving them a particular account why it would be more advantageous unto them than his own bodily Presence. And therefore after his Resurrection he minds them again of this Promise, commanding them to act nothing towards the building of the Church, until it was accomplished towards them, Acts 1. 4, 5, 8. They would have been again embracing his human Nature and rejoicing in it. But as he said unto Mary, touch me not, John 20, 17. to wean her from any carnal consideration of him; so he instructs them all now to look after and trust unto the Promise of the Holy Ghost. Hence is that of our Apostle; though we have known Christ after the flesh, yet now henceforth know we him no more; 2 Cor. 5. 16. For although it was a great Priviledg to have known Christ in this World after the flesh, yet it was much greater to enjoy him in the Dispensation of the Spirit. And this was spoken by the Apostle as the Ancients judge, to rebuke the boasting of some about their seeing the Lord in the Flesh, who were thereon called 〈 in non-Latin alphabet 〉 , whom he directs unto a more excellent knowledge of him. It is in vain pretended that it was the Apostles only, and it may be some of the Primitive Christians who were concerned in this Promise. For although the Holy Ghost was bestowed on them in a peculiar manner, and for especial Ends, yet the Promise in general belongs unto all Believers unto the End of the World. For as to what concerns his Gracious Operations, whatever the Lord Christ prayed for for them, and so promised unto them, (as the Spirit was procured for them on his Prayer, Joh. 17. 16, 17.) he prayed not for it, for them alone, but for them also which should believe on him through their word; John. 17. 20. And his Promise is, to be with his always even unto the End of the World, Math. 28. 20. As also that wherever two or three are gathered together in his Name, there he would be in the midst of them, Math. 18. 20; which he is no otherwise but by his Spirit: For as for his Human Nature, the Heavens must receive him until the times of the Restitution of all things, Acts 3. 21. And this one Consideration, is sufficient to evince the importance of the Doctrine, and things which concern the Holy Spirit. For is it possible that any Christian should be so supinely negligent and careless, so inconcerned in the Things whereon his Present Comforts and future Happiness do absolutely depend, as not to think it his Duty to inquire with the greatest Care and Diligence, into what our Lord Jesus Christ hath left unto us to supply his Absence, and at length to bring us unto himself? He by whom these things are despised, hath neither Part nor Lot in Christ himself. For if any Man hath not the Spirit of Christ, he is none of his, Rom. 8. 9.

[Sect. 11] Secondly; The great work of the Holy Ghost in the Dispensation and Ministration of the Gospel unto all the Ends of it, is another evidence unto the same Purpose. Hence the Gospel itself is called the Ministration of the Spirit, in opposition to that of the Law, which is called the Ministration of the Letter and of Condemnation, 2 Cor. 3. 8. 〈 in non-Latin alphabet 〉 , the Ministry of the Spirit, is either that Ministry which the Spirit makes effectual; or that Ministry whereby the Spirit in his Gifts and Graces is communicated unto Men. And this is that which gives unto the Ministry of the Gospel both its Glory and its Efficacy. Take away the Spirit from the Gospel and you render it a dead Letter, and leave the New-Testament of no more use unto Christians than the Old-Testament is of unto the Jews. It is therefore a mischievous imagination proceeding from Ignorance Blindness and Unbelief, that there is no more in the Gospel, but what is contained under any other Doctrine or Declaration of Truth; that it is nothing but a Book for men to exercise their Reason in and upon, and to improve the things of it by the same Faculty. For this is to separate the Spirit or the Dispensation of the Spirit from it, which is in Truth to destroy it. And therewith is the Covenant of God rejected, which is, that his Word and Spirit shall go together, Isa. 59. v. 20. 21. We shall therefore, God assisting manifest in our Progress, that the whole Ministry of the Gospel, the whole Use and Efficacy of it, do depend on that Ministration of the Spirit wherewith according to the Promise of God it is accompanied. If therefore we have any concernment in, or have ever received any benefit by the Gospel or the Ministration of it, we have a signal Duty lying before us in the matter in hand.

[Sect. 12] Thirdly; There is not any Spiritual or Saving-Good from first to last communicated unto us, or that we are from and by the Grace of God made Partakers of, but it is revealed to us and bestowed on us by the Holy Ghost. He who hath not an immediate and especial Work of the Spirit of God upon him and towards him, did never receive any especial Love Grace or Mercy from God. For how should he so do? Whatever God works in us and upon us he doth it by his Spirit. He therefore who hath no Work of the Spirit of God upon his heart, did never receive either Mercy or Grace from God. For God giveth them not but by his Spirit. A disclamure therefore of any Work of the Spirit of God in us or upon us, is a disclamure of all Interest in his Grace and Mercy. And they may do well to consider it, with whom the Work of the Spirit of God is a Reproach. When they can tell us of any other way whereby a Man may be made Partaker of Mercy and Grace, we will attend unto it; in the mean time we shall prove from the Scripture this to be the way of God.

[Sect. 13] Fourthly; There is not anything done in us or by us that is Holy and Acceptable unto God, but it is an Effect of the Holy Spirit, it is of his operation in us and by us. Without him we can do nothing. For without Christ we cannot, Joh. 15. 5. And by him alone is the Grace of Christ communicated unto us, and wrought in us. By him we are Regenerated, by him we are Sanctified, by him are we Cleansed, by him are we Assisted in and unto every Good Work. Particular instances to this Purpose will be afterwards insisted on, and proved. And it is our unquestionable concernment to inquire into the Cause and Spring of all that is Good in us, wherein also we shall have a true discovery of the Spring and Cause of all that is Evil; without a competent knowledge of both which, we can do nothing as we ought.

[Sect. 14] Fifthly; God lets us know that the only peculiarly remediless Sin and way of sinning under the Gospel, is to sin in an especial manner against the Holy Ghost. And this of itself is sufficient to convince us how needful it is for us to be well instructed in what concerns him. For there is somewhat that doth so, which is accompanied with irrecoverable and eternal Ruin. And so is nothing else in the World. So Mark 3. 28, 29. All sins shall be forgiven unto the Sons of Men, and blasphemies wherewith soever they shall blaspheme; but he that shall blaspheme against the Holy Ghost, hath never forgiveness. Or, He that speaketh against the Holy Ghost, it shall not be forgiven him, neither in this World, nor in the World to come, Matth. 12. 32. There remains nothing for him who doth despite to the Spirit of Grace, but a certain fearful looking-for of Judgment and fiery Indignation that shall devour the Adversaries, Heb. 10. 27, 29. This is that sin unto death whose remission is not to be prayed for, 1 Joh. 5. 16 For He having taken upon him to make effectual unto us the great Remedy provided in the blood of Christ for the Pardon of our Sins, if He in the Prosecution of that Work be despised, blasphemed, despitefully used, there neither is Relief, nor can there be Pardon for that Sin. For whence in that Case should they arise or Spring? As God hath not another Son to offer another sacrifice for Sin, so that he by whom his Sacrifice is despised can have none remaining for him; no more hath he another Spirit to make that Sacrifice effectual unto us, if the Holy Ghost in his work be despised and rejected. This therefore is a tender Place. We cannot use too much Holy Diligence in our Enquiries after what God hath revealed in his Word concerning his Spirit and his Work; seeing there may be so fatal a miscarriage in an opposition unto him, as the Nature of Man is incapable of in any other Instance.

And these Considerations belong unto the first Head of Reasons of the Importance, Use, and Necessity of the Doctrine proposed to be inquired into. They are enough to manifest what is the Concernment of all Believers herein. For on the Account of these things the Scripture plainly declares, as we observed before, that he who hath not the Spirit of Christ is none of his; their Portion is not in him, they shall have no benefit by his Mediation. Men may please themselves with a Profession of being Christians and owning the Gospel, whilst they despise the Spirit of God both name and thing. Their Condition we shall examine and judge by the Scripture before we come to the End of this Discourse. And for the Scripture itself, whoever reads the Books of the New-Testament, besides the great and precious Promises that are given concerning him in the Old, will find and conclude, unless he be prepossessed with Prejudice, that the whole of what is declared in those Writings, turns on this only hinge. Remove from them the consideration of the Spirit of God and his Work, and it will be hard to find out what they aim at or tend unto.

[Sect. 15] Secondly; The great Deceit and Abuse that hath been in all Ages of the Church under the Pretence of the Name and Work of the Spirit, make the through-consideration of what we are taught concerning them, exceeding necessary. Had not these things been Excellent in themselves and so acknowledged by all Christians, they would never have been by so many falsely pretended unto. Men do not seek to adorn themselves with Rags, or to boast of what on its own account is under just contempt. And according to the worth of things so are they liable to abuse. And the more excellent anything is the more vile and pernicious is an undue Pretence unto it. Such have been the false Pretences of some in all Ages unto the Spirit of God and his work, whose real Excellencies in themselves, have made those pretences abominable and unspeakably dangerous. For the better the things are which are counterfeited, the worse always are the Ends they are employed unto. In the whole World there is nothing so vile as that which pretendeth to be God, and is not; nor is any other thing capable of so pernicious an abuse. Some Instances hereof I shall give both out of the Old Testament and the New.

[Sect. 16] The most signal Gift of the Spirit of God for the Use of the Church under the Old Testament, was that of Prophesy. This therefore was deservedly in Honor and Reputation; as having a great impression of the Authority of God upon it, and in it of his Neerness unto Man. Besides; those in whom it was had justly the Conduct of the Minds and Consciences of others given up unto them. For they spake in the Name of God, and had his warranty for what they proposed, which is the highest security of Obedience. And these things caused many to pretend unto this Gift, who were indeed never inspired by the Holy Spirit, but were rather on the contrary acted by a Spirit of Lying and uncleanness. For it is very probable, that when Men falsely and in mere pretence took upon them to be Prophets divinely inspired, without any antecedent Diabolical Enthusiasm, that the Devil made use of them to compass his own Designs. Being given up by the righteous Judgment of God unto all Delusions, for belying his Spirit and holy Inspirations, they were quickly possessed with a Spirit of Lying and unclean Divination. So the false Prophets of Ahab, who encouraged him to go up unto Ramoth Gilead, foretelling his prosperous success, 1 Kings 22. 6. seemed only to have complied deceitfully with the Inclinations of their Master, and to have out-acted his other Courtiers in Flattery, by gilding it with a pretence of Prophesy. But when Micaiah came to lay open the Mystery of their Iniquity, it appeared that a Lying Spirit by the permission of God had possessed their Minds, and gave them Impressions, which being Supernatural, they were deceived as well as they did deceive, v. 21, 22, 23. This they were justly given up unto, pretending falsely unto the Inspiration of that Holy Spirit, which they had not received. And no otherwise hath it fallen out with some in our Days, whom we have seen visibly acted by an extraordinary Power; unduly pretending unto Supernatural Agitations from God, they were really acted by the Devil, a thing they neither desired nor looked after; but being surprised by it were pleased with it for a while; as it a was with sundry of the Quakers at their first appearance.

[Sect. 17] Now these false Prophets of old were of two sorts, both mentioned Deut. 18. 20. First, such as professedly served other God's, directing all their Prophetick actings unto the Promotion of their Worship. Such were the Prophets of Baal, in whose name expressly they prophesied, and whose Assistance they invocated. They called on the name of Baal, saying, O Baal hear us, 1 Kings 18, 26, 27, 28. Many of these were slain by Elijah, and the whole Race of them afterwards extirpated by Jehu, 2 Kings 25, 26, 27, 28. This put an End to his Diety, for it is said, he destroyed Baal out of Israel; false God's having no Existence but in the deceived Minds of their Worshippers. It may be asked why these are called Prophets? and so in general of all the false Prophets mentioned in the Scripture. Was it because they merely pretended and counterfeited a Spirit of Prophesy, or had they really any such? I Answer, that I no way doubt, but that they were of both sorts. These Prophets of Baal were such as worshipped the Sun, after the manner of the Tyrians. Herein they had invented many Hellish Mysteries, Ceremonies, and Sacrifices; these they taught the People, by whom they were hired. Being thus engaged in the Service of the Devil, he actually possessed their minds as a Spirit of Divination, and enabled them to declare things unknown unto other Men. They in the mean time really finding themselves acted by a Power superior to them, took and owned that to be the Power of their God; and thereby became immediate Worshippers of the Devil. This our Apostle declares 1 Cor. 10. 20. Whatever those who left the true God aimed at to worship, the Devil interposed himself between that and them as the Object of their Adoration. Hereby he became the God of this World, 2 Cor. 4. 4. Him whom in all their Idols they worshipped and adored. With a spirit of Divination from him were many of the false Prophets acted, which they thought to be the Spirit of their God. For they found themselves acted by a superior Power, which they could neither excuse nor resist. Others of them were mere Pretenders and Counterfeits, that deceived the foolish Multitude with vain false Predictions. Of these more will be spoken afterwards.

[Sect. 18] Secondly; Others there were, who spake in the Name, and as they falsely professed, by the Inspiration of the Spirit of the Holy God. With this sort of Men Jeremiah had great Contests. For in that Apostatizing Age of the Church, they had got such an Interest and Reputation among the Rulers and People, as not only to confront his Prophesies with contrary Predictions, Chap. 28. 2, 3, 4. but also to traduce him as a false Prophet, and to urge his Punishment according to the Law, Chap. 29. v. 25, 26, 27. And with the like confidence did Zedekiah the Son of Chenaanah carry it towards Micaiah, 1 Kings 22. 26. for he scornfully asks him, Which way went the Spirit of the Lord from me to speak unto thee; That is, whereas assuredly he speaketh in me, how came he to inspire thee with a contrary Revelation? Ezekiel at the same time with Jeremiah, was exercised and perplexed with them, Chap. 13, & 14. For this sort of Persons▪ namely false Pretenders unto Divine extraordinary Revelations, did of old usually abound in times of Danger and approaching Desolations. The Devil stirred them up to fill men with vain hopes, to keep them in Sin and Security that Destruction might seize upon them at unawares. And whoever takes the same course in the time of deserved threatened impendent Judgments, though they use not the same means, yet they also do the Work of the Devil. For whatever encourageth men to be secure in their sins, is a false Divination, Jer. 5. 30, 31. And this sort of Men is characterized by the Prophet Jeremiah, Chap. 23. from verse. 9. to 33. where any one may read their Sin and Judgment. And yet this false pretending unto the Spirit of Prophesy, was very far from casting any contempt on the real Gift of the Holy Ghost therein; nay it gave it the greater Glory and Luster. God never more honored his true Prophets, than when there were most false Ones. Neither shall ever any false Pretence to the Spirit of Grace render him less dear unto those that are Partakers of him, or his Gifts of less use unto the Church.

[Sect. 19] It was thus also under the New Testament at the first preaching of the Gospel. The Doctrine of it at first was declared from the immediate Revelation of the Spirit, preached by the Assistance of the Spirit, made effectual by his Work and Power, was accompanied in many by outward miraculous Works and Effects of the Spirit, whence the whole of what peculiarly belonged unto it in opposition to the Law was called the Ministration of the Spirit. These things being owned and acknowledged by all, those who had any false Opinions or Dotages of their own to broach, or any other deceit to put upon Christians, could think of no more expedite means for the compassing of their ends, than by pretending to immediate Revelations of the Spirit. For without some kind of credibility given them from hence, they knew that their fond Imaginations would not be taken into the least consideration. Hence the Apostle Peter having treated concerning the Revelation of God by his Spirit in Prophesy under the Old Testament and the New, 2 Epist. chap. 1. v. 17, 18, 19, 20, 21. adds as an Inference from that Discourse, a comparison between the false Prophets that were under the Old Testament, and the false Teachers under the New; Chap. 2. 1. But there were false Prophets also among the people, even as there shall be false Teachers among you. And the Reason of it is, because that as they pretended to the Spirit of the Lord in their prophesies, saying, Thus saith the Lord, when he sent them not; so these ascribed all their abominable Heresies to the Inspiration of the Spirit, by whom they were not assisted.

[Sect. 20] Hence is that blessed Caution and Rule given us by the Apostle John, who lived to see much mischief done in the Church by this Pretence; 1 Epist. chap. 4. v. 1, 2. Beloved, beieve not every Spirit, but try the Spirits whether they are of God, because many false prophets are gone out into the World. Hereby know we the Spirit of God; every Spirit that confesseth that Jesus is come in the flesh, is of God; and every Spirit that confesseth not that Jesus Christ is come in the flesh, is not of God. A twofold Direction doth the Apostle here give unto all Believers. The first by the way of Caution, that they would not believe every Spirit; that is, not receive or give credit to every Doctrine that was proposed unto them as of immediate Revelation and Inspiration of the Spirit. He intends the same with the Apostle Paul, Eph • s. 4. 14. who would not have us carried about with every wind of Doctrine, like Vessels at Sea without Anchor or Helms, by the sleight of Men, and cunning craftiness whereby they lie in wait to deceive. For the craft and sleights intended, are such as men use when they cast a mist as it were before the eyes of others whom they intend to cheat and de • ra • d. So dealt false Teachers with their Disciples by their Pretences of immediate Revelations. His next Direction informs us how we may observe this Caution unto our Advantage, and this is by trying the Spirits themselves. This is the duty of all Believers on any such Pretences. They are to try these Spirits, and examine whether they are of God or no. For the observation of this Rule, and discharge of this Duty, the Church of Ephesus is commended by our Lord Jesus Christ; Rev. • . 2. Thou hast tried them, which say they are Apostles and are not, and hast found them Liars. For those who said they were Apostles, pretended th • rewithal to Apostolical Authority and Infallibility, on the account of the immediate Inspirations which they received by the Holy Ghost. In trying them, they tried the Spirits that came unto them. And by this Warrant may we try the Spirit of the Church of Rome, which in like manner pretends unto Apostolical Authority and Infallibility.

[Sect. 21] Unto these two Directions, the Apostle subjoins the Reason of the present watchfulness required unto the discharge of this Duty. For, saith he, many false Prophets are gone out into the World. It is false Teachers, as Peter calls them, bringing in damnable Heresies, concerning whom he speaks. And he calleth them false Prophets, partly in an Allusion unto the false Prophets under the Old Testament, with whom they are ranked and compared by Peter; and partly because as they fathered their Predictions on Divine Revelation, so these falsely ascribed their Doctrines unto immediate Divine Inspiration. And on this account also he calleth them Spirits; Try the Spirits. For as they pretended unto the Spirit of God, so indeed for the most part they were acted by a Spirit of Error, Lying, and Delusion, that is the Devil himself. And therefore I no way doubt but that mostly those who made use of this Plea, that they had their Doctrines which they taught by immediate Inspiration, did also effect other extraordinary Operations or undiscoverable Appearances of them, as lying Miracles, by the Power of that Spirit whereby they were acted, as Matth. 24. 24. Hence the Apostle doth not direct us to try their pretensions unto Inspiration, by putting them on other extraordinary Works for their confirmation; for these also they made a show and appearance of, and that in such a manner as that they were not to be detected by the generality of Christians, but he gives unto all a blessed stable Rule which will never fail them in this case who diligently attend unto it. And this is to try them by the Doctrine that they teach, verse. 2, 3. Let their Doctrine be examined by the Scriptures and if it be found consonant thereunto, it may be received without danger unto the Hearers, whatever corrupt Affections the Teachers may be influenced by. But if it be not consonant thereunto, if it keep not up an harmony in the Analogy of Faith, whatever Inspiration or Revelation be pleaded in its Justification it is to be rejected, as they also are by whom it is declared. This Rule the Apostle Paul confirms by the highest Instance imaginable; Gal. 1. 8. If we, or an Angel from Heaven preach any other Gospel unto you, then that which we have preached unto you, let him be accursed. And the Apostle shows that for our advantage in this trial we are to make of Spirits, it is good to have a clear conviction of, and a constant adherence unto some fundamental Principles, especially such as we have reason to think will be the most cunningly attaqued by Seducers. Thus because in those days the principal design of Satan was to broach strange false Imaginations about the Person and Mediation of Christ, endeavoring thereby to overthrow both the one and the other; the Apostle adviseth Believers to try the Spirits by this one Fundamental Principle of Truth, namely, that Jesus Christ is come in the flesh; which contains a confession both of his Person and Mediation. This therefore Believers were to demand of all new Teachers and Pretenders unto Spiritual Revelations in the first place; do you confess that Jesus Christ is come in the flesh; and if they immediately made not this confession, they never stood to consider their other Pretences but turned from them not bidding them God-speed, 2 Joh. 7. 10, 11. And I could easily manifest how many pernicious Heresies were obviated in those days by this short Confession of Faith. For some of late (as Grotius following Socinus and S • lictingius ) interpreting this coming of Christ in the flesh, of his outward mean Estate and Condition, and not in the Pomp and Glory of an Earthly King, do openly corrupt the Text. His coming in the flesh, is the same with the Words being made flesh, John 1. 14. or, God being manifest in the flesh, 1 Tim. 3. 16. That is, the Son of God being made partaker of flesh and blood, Heb. 2. 14. or taking on him the Seed of Abraham, verse. 14. That is, his being made of a Woman, Gal. 4. 4. or his being made of the Seed of David according to the flesh, Rom. 1. 3. His being of the Fathers • s to the flesh, Rom, 9. 5. And this was directly opposed unto those Heresies which were then risen, whose Broachers contended that Jesus Christ was but a Fantasy an Appearance, a manifestation of Divine Love and Power, denying that the Son of God was really incarnate, as the Ancients generally testify. And well had it been for many in our days had they attended unto such Rules as this. But through a neglect of it, accompanied with an ungrounded boldness and curiosity, they have hearkened in other things to deceiving Spirits, and have been engaged beyond a recovery, before they have considered that by their cogging deceits they have been cheated of all the principal Articles of their Faith; by which, if at first they had steadily tried and examined them, they might have been preserved from their Snares.

[Sect. 22] The Jews say well, that there was a double trial of Prophets under the Old Testament; the one by their Doctrine, the other by their Predictions. That by their Doctrine, namely, whether they seduced Men from the Worship of the true God unto Idolatry, belonged unto all individual Persons of the Church. Direction for this is given Deut. 13. 2, 3. If the Prophet giveth a Sign or a Wonder, and it come to pass, (effect anything by a seeming presence of an extraordinary Power) and say, Let us go serve other God's, thou shalt not hearken unto him. Let his Signs and Wonders be what they would the People were to try them by what they taught. The Judgment upon Predictions was left unto the Sanhedrim; for which Directions are given Deut. 18. 20, 21, 22. And by virtue hereof they falsely and cruelly endeavored to take away the Life of Jeremiah, because he foretold the Ruin of them and their City, Chap. 26. v. 11. In the first place, though his Sign, Wonder, or Prediction came to pass, yet the Doctrine he sought to confirm by it being false, he was to be rejected. In the latter, the fulfilling of his Sign acquitted him, because he taught with it nothing in point of Doctrine that was false. The first kind of trial of the Spirits of Prophets is the Duty of all Believers under the Gospel. And those who would deprive them of this Liberty would make Bruits of them instead of Christians; unless to believe a Man knows not what, and to obey he knows not why, be the Properties of Christians, see Rom. 12. 2. Ephes. 5. 8, 9, 10, 11. Phil. 1. 10. 1 Thess. 5. 21. The other, so far as was needful to preserve the Church in Truth and Peace, was provided for in those Primitive Times, whilst there was a real communication of extraordinary Gifts of the Spirit, (and so more occasion given to the false Pretence of them, and more danger in being deceived by them) by a peculiar Gift of discerning them bestowed on some amongst them, 1 Cor. 12. 10. Discerning of Spirits is reckoned among the Gifts of the Spirit. So had the Lord graciously provided for his Churches, that some among them should be enabled in an extraordinary manner, to discern and judge of them who pretended unto extraordinary actings of the Spirit. And upon the ceasing of Extraordinary Gifts really given from God, the Gift also of discerning Spirits ceased, and we are left unto the Word alone for the trial of any that shall pretend unto them. Now this kind of Pretence was so common in those days, that the Apostle Paul writing to the Thessalonians, to caution them that they suffered not themselves to be deceived in their Expectation and Computations about the Time of the coming of Christ, in the first place warns them not to be moved in it by Spirit, 2 Thess. 2. 2. That is, Persons pretending unto Spiritual Revelations. Something also of this nature hath continued and broken out in succeeding Ages, and that in Instances abominable and dreadful. And the more eminent in any Season are the real Effusions of the Holy Spirit upon the Ministers of the Gospel, and Disciples of Christ, the more Diligence and Watchfulness against these Delusions are necessary. For on such opportunities it is, when the Use and Reputation of Spiritual Gifts is eminent, that Satan doth lay hold to intrude under the color of them his own deceitful Suggestions. In the dark Times of the Papacy all Stories are full of Satanical Delusions in Phantastical Apparitions, Horrors, Spectrums, and the like Effects of Darkness. It was seldom or never that any falsely pretended to the Gifts and Graces of the Holy Spirit; For these things were then of little use or request in the World. But when God was pleased to renew really a fresh communication of Spiritual Gifts and Graces unto Men in and upon the Reformation, the old Dreads and Terrors, nightly Appearances tending unto Deeds of Darkness vanished, and everywhere by Satan's Instigation arose false Pretenders to the Spirit of God; in which way of delusion he will still be more active and industrious, as God shall increase the Gifts and Graces of his Spirit in his Churches; though as yet in these latter Ages he hath not attained what he was arrived unto in the Primitive Times of the Gospel. A full and clear Declaration from the Scripture of the Nature of the Holy Spirit and his Operations, may through the blessing of God be of use to fortify the Minds of Professors against Satanical Delusions counterfeiting his Actings and Inspirations. For Directions unto this purpose are given us by the Holy Apostle, who lived to see great havoc made in the Churches by deluding Spirits. Knowledge of the Truth, trying of Spirits that go abroad by the Doctrines of the Scriptures, Dependence on the Holy Spirit for his Teachings according to the Word, are the Things which to this purpose he commends unto us.

[Sect. 23] Thirdly; There is in the Days wherein we live, an Anti-Spirit set up and advanced against the Spirit of God in his Being and all his Operations, in his whole Work and Use towards the Church of God. For this new Spirit takes upon him whatever is promised to be effected by the good Spirit of God. This is that which some Men call the Light within them, though indeed it be nothing but a dark Product of Satan upon their own Imaginations; or at best the Natural Light of Conscience, which some of the Heathens also called a Spirit. But hereunto do they trust as that which doth all for them, leaving no room for the Promise of the Spirit of God, nor anything for him to do. This teacheth them, instructs them, enlightens them; to this they attend as the Samaritans to Simon Magus, and as they say, yield Obedience unto it. And from hence with the Fruits of it do they expect Acceptation with God, Justification and Blessedness hereafter. And one of these two things these deluded Souls must fix upon; namely, that this Light whereof they speak, is either the Holy Spirit of God or it is not. If they say it is the Spirit, it will be easy to demonstrate how by their so saying they utterly destroy the very Nature and Being of the Holy Ghost, as will evidently appear in our Explication of them. And if they say that it is not the Holy Spirit of God which they intend thereby, it will be no less manifest that they utterly exclude him on the other side from his whole Work and substitute another, yea an Enemy in his room. For another God is a false God, another Christ is a false Christ, and another Spirit is a false Spirit, the Spirit of Antichrist. Now because this is a growing Evil amongst us many being led away and seduced, our Duty unto Jesus Christ, and Compassion for the Souls of Men, do require that our utmost endeavor in the ways of Christ's Appointment, should be used to obviate this Evil which eateth as doth a Canker; which also is propagated by profane and vain babblings increasing still unto more ungodliness. Some I confess do unduly rage against the Persons of those who have imbibed these Imaginations, falling upon them with violence and fury, as they do also on others; The Lord lay it not unto their charge. Yet this hinders not but that by those Weapons of our Warfare which are not carnal, but mighty through God to the pulling down of strong holds, casting down such like Imaginations, and every high thing that exalteth itself against the Knowledge of God, and bringing into Captivity every thought unto the Obedience of Christ, We ought to attempt the destruction of their Errors, and the breaking of the Snares of Satan by whom they are taken captive alive at his pleasure. The course indeed of opposing Errors and false Spirits by Praying, Preaching, Writing, is despised by them in whose furious and haughty minds, Ure, Seca, Occide; Burn, Gût, and Kill, are alone of any signification; that think, Arise Peter kill and eat, to be a Precept of more Use and Advantage unto them than all the Commands of Jesus Christ besides. But the way proposed unto us by the Lord Jesus Christ himself, walked in by his Holy Apostles and all the Ancient Holy Learned Writers of the Church, is that which in these Matters we must and shall attend unto. And that course which is particularly suited to obviate the Evil mentioned, is to give a full plain evident Declaration from the Scripture of the Nature and Operations of the Holy Spirit of God. Hence will it be undeniable manifest what a stranger this pretended Light is unto the true Spirit of Christ; how far it is from being of any real Use to the Souls of Men; yea how it is set up in opposition unto Him and his Work, by whom, and by which alone we become accepted with God, and are brought unto the enjoyment of him.

[Sect. 24] Fourthly; There are moreover many hurtful and noxious Opinions concerning the Holy Ghost gone abroad in the World, and entertained by many to the Subversion of the Faith which they have professed, Such are those whereby his Deity and Personality are denied. About these there have been many contests in the World; some endeavoring with Diligence and subtlety to promote the perverse Opinions mentioned; others contending according to their Duty for the Faith once delivered unto the Saints. But these Disputations are for the most Part so managed, that although the Truth be in some of them strenuously vindicated, yet the minds of Believers generally are but little edified by them. For the most are unacquainted with the ways and Terms of arguing, which are suited to convince or stop the mouths of gain-sayers, rather than to direct the Faith of others. Besides, our Knowledge of things is more by their operations and proper Effects, than from their own Nature and formal Reason. Especially is it so in Divine Things, and particularly with respect unto God himself. In his own Glorious Being, he dwelleth in Light whereunto no Creature can approach. In the Revelation that he hath made of himself by the Effects of his Will in his Word and Works are we to seek after him. By them are the otherwise invisible things of God made known, his Attributes declared; and we come to a better Acquaintance with him, than any we can attain by our most diligent speculations about his Nature itself immediately. So is it with the Holy Ghost and his Personality. He is in the Scripture proposed unto us to be known by his Properties and Works, Adjuncts and Operations; by our Duty towards him, and our Offences against him. The due consideration of these things, is that which will lead us into that assured knowledge of his Being and Subsistence, which is necessary for the guidance of our Faith and Obedience, which is the end of all these Enquiries, Col. 2. 2. Wherefore although I shall by the way explain confirm and vindicate the Testimonies that are given in the Scripture, or some of them, unto his Deity and Personality; yet the principal means that I shall insist on for the establishing of our Faith in him, is the due and just Exposition and Declaration of the Administrations and Operations that are ascribed unto him in the Scriptures; which also will give great Light into the whole Mystery and Economy of God in the work of our salvation by Jesus Christ.

[Sect. 25] Fifthly; The Principal Cause and Occasion of our present Undertaking, is the open and horrible opposition that is made unto the Spirit of God and his Work in the World. There is no concernment of his that is not by many derided, exploded, and blasphemed. The very name of the Spirit is grown to be a reproach; nor do some think they can more despitefully expose any to scorn, than by ascribing to them a Concern in the Spirit of God. This indeed is a thing which I have often wondered at, and do continue still so to do. For whereas in the Gospel everything that is Good, Holy, Praise worthy in any Man, is expressly assigned to the Spirit as the immediate Efficient Cause and Operator of it, and whereas the Condition of Men without him, not made Partakers of Him, is described to be reprobate or rejected of God, and foreign unto any Interest in Christ; yet many pretending unto the Belief and Profession of the Gospel, are so far from owning or desiring a Participation of this Spirit in their own Persons, as that they deride and contemn them who dare plead or avow any concern in him or his Works. Only I must grant that herein they have had some that have gone before them, namely the old scoffing Heathens. For so doth Lucian in his Philopatris, speak in imitation of a Christian by way of scorn, 〈 in non-Latin alphabet 〉 ; Speak out now, receiving Power or Ability of speaking from the Spirit, or by the Spirit. Certainly an attendance to the old Caution, Si non caste tamen Caute, had been needful for some in this Matter. Could they not bring their own hearts unto a due Reverence of the Spirit of God, and an endeavor after a Participation of his Fruits and Effects, yet the things that are spoken concerning him and his Work in the whole New Testament, and also in Places almost innumerable in the Old, might have put a check to their public Contemptuous Reproaches and scornful Mockings, whilst they own those writings to be of God. But such was his Entertainment in the World upon his first Effusion; Acts 2. 13. Many Pretences I know will be pleaded to give Countenance unto this Abomination. For First, They will say, it is not the Spirit of God himself and his works, but the Pretence of others unto him and them, which they so reproach and scorn. I fear this Plea or Excuse, will prove too short and narrow, to make a Covering unto their Profaneness. It is dangerous venturing with Rudeness and Petulancy upon holy things, and then framing of Excuses. But in Reproaches of the Lord Christ and his Spirit, Men will not want their Pretences, Joh. 10. 32. And the things of the Spirit of God which they thus Reproach & scorn in any, are either such as are truly and really ascribed unto him and wrought by him in the Disciples of Jesus Christ; or they are not: If they are such as indeed are no Effects of the Spirit of Grace, such as he is not promised for, nor attested to work in them that do believe, as vain Enthusiasmes, extatical Raptures, and Revelations, certainly it more became Christians, Men professing or at least pretending a Reverence unto God, his Spirit, and his Word, to manifest and convince those of whom they treat, that such things are not Fruits of the Spirit, but Imaginatiocs of their own; then to deride them under the name of the Spirit or his Gifts & Operations. Do Men consider with whom and what they make bold in these things? But if they be things that are real Effects of the Spirit of Christ in them that believe, or such as are undeniably assigned unto him in the Scripture, which they despise; what remains to give countenance unto this daring Profaneness? Yea, but they say, Secondly, It is not the real true Operations of the Spirit themselves, but the false Pretensions of others unto them which they traduce and expose. But will this warrant the Course which it is manifest they steer in Matter and Manner? The same Persons pretend to believe in Christ and the Gospel, and to be made Partakers of the Benefits of his Mediation. And yet if they have not the Spirit of Christ, they have no saving Interest in these things; for if any Man have not the Spirit of Christ, he is none of his. If it be then only their false pretending unto the Spirit of God and his Works which these Persons so revile and scorn, why do they not deal with them in like manner with respect unto Christ and the Profession of the Gospel? Why do they not say unto them, you believe in Christ, you believe in the Gospel; and thereon expose them to Derision? So plainly dealt the Jews with our Lord Jesus Christ. Psal. 22. 7, 8. Math. 21. 39, 43. It is therefore the things themselves, and not the Pretences pretended, that are the Objects of this contempt and Reproach. Besides; suppose those whom at present on other Occasions they hate or despise, are not Partakers of the Spirit of God, but are really strangers unto the things which hypocritically they profess? Will they grant and allow that any other Christians in the World do so really partake of him, as to be led, guided, directed, by him, to be quickened, sanctified, purified by him, to be enabled unto Communion with God, and all duties of Holy Obedience by him, with those other Effects and Operations for which he is promised by Jesus Christ unto his Disciples? If they will grant these things to be really effected and accomplished in Any, let them not be offended with them who desire that they should be so in themselves, and declare themselves to that purpose, and Men would have more Charity for them under their petulant scoffing, than otherwise they are able to exercise. It will Thirdly, Yet be pleaded, that they grant as fully as any the Being of the Holy Ghost, the Promise of him and his real Operations, only they differ from others as to the sense and Exposition of those Phrases and Expressions that are used concerning these things in the Scripture which those others abuse in an unintelligible manner, as making them proper which indeed are Metaphorical. But is this the way which they like and choose to express their Notions and Apprehensions? Namely openly to revile and scorn the very Naming and asserting the work of the Spirit of God, in the words which himself hath taught? A Boldness this is which as whereof the former Ages have not given us a President, so we hope the future will not afford an Instance of any to follow the Example. For their sense and Apprehension of these things they shall afterward be examined, so far as they have dared to discover them. In the mean time we know that the Socinians acknowledge a Trinity, the Sacrifice of Christ, the Exp • ation of sin made thereby; and yet we have some differences with them about these things. And so we have with these Men about the Spirit of God and his Dispensation under the Gospel; though like them, they would grant the things spoken of them to be true, as Metaphorically to be interpreted. But of these things we must treat more fully hereafter.

[Sect. 26] I say, it is so come to pass amongst many who profess they believe the Gospel to be true, that the Name or Naming of the Spirit of God is become a Reproach. So also is his whole work. And the Promise of him made by Jesus Christ unto his Church, is rendered useless and frustrated. It was the main, and upon the matter the only supportment which he left unto it in his Bodily Absence, the only means of rendering the work of his Mediation effectual in them and among them. For without him, all others, as the Word, Ministry, and Ordinances of Worship, are Lifeless and Useless. God is not Glorified by them, nor the Souls of Men advantaged. But it is now uncertain with some of what Use he is unto the Church, yea as far as I can discern whether he be of any or no. Some have not trembled to say and contend, that some things as plainly ascribed unto him in the Scripture, as words can make an assignation of anything, are the cause of all the Troubles and Confusions in the World. Let them have the Word or Tradition outwardly revealing the Will of God, and what it is that he would have them do, (as the Jews have both to this day) these being made use of by their own Reason, and improved by their natural Abilites, they make up the whole of Man, all that is required to render the Persons or Duties of any accepted with God. Of what use then is the Spirit of God in these things? Of none at all it may be, nor the Doctrine concerning him, but only to fill the World with a buzz and noise, and to trouble the minds of Men with unintelligible Notions. Had not these things been spoken, they should not have been repeated, for Death lieth at the Door in them. So then Men may pray without him, and preach without him, and turn to God without him, and perform all their Duties without him well enough. For if any one shall plead the necessity of his Assistance for the due performance of these things, and ascribe unto him all that is good and well done in them, he shall hardly escape from being notably derided. Yet all this while we would be esteemed Christians. And what do such Persons think of the Prayers of the Antient Church and Christians unto him for the working of all Good in them, and their Ascriptions of every good thing unto him? And wherein have we any advantage of the Jews, or wherein consists the preeminence of the Gospel? They have the Word of God, that part of it which was committed unto their Church, and which in its kind is sufficient to direct their Faith and Obedience; For so is the sure Word of Prophesy if diligently attended unto, 2 Pet. 1. 19. And if Traditions be of any use, they can outvie all the World. Neither doth this sort of Men want their Wits, and the Exercise of them. Those who Converse with them in the things of this World, do not use to say they are all Fools. And for their Diligence in the Consideration of the letter of the Scripture, and inquiring into it according to the best of their Understanding, none will Question it, but those unto whom they and their Concernments are unknown. And yet after all this, they are Jews still. If we have the New Testament, no otherwise then they have the Old, have only the letter of it to Philosophize upon according to the best of our Reasons and Understandings without any Dispensation of the Spirit of God accompanying it to give us a Saving Light into the Mistery of it, and to make it effectual unto our Souls; I shall not fear to say, but that as they call themselves Jews and are not, but are the Syn • gogue of Satan, Revel. 2. 9. So we who pretend ourselves to be Christians, as to all the saving Ends of the Gospel, shall not be found in a better Condition.

And yet it were to be wished that even here bounds might be fixed unto the fierceness of some Men's Spirits. But they will not suffer themselves to be so confined. In many Places they are transported with Rage, and Fury, so as to stir up Persecution against such as are really anointed with the Spirit of Christ, and that for no other Reason but because they are so. Gal. 4. 29. Other things indeed are pretended by them, but but all the World may see that they are not of such importance as to give Countenance unto their wrath. This is the Latent cause which stirs it up, and is oftentimes openly expressed.

[Sect. 27] These things at present are charged only as the Miscarriages of Private Persons. When they are received in Churches, they are the Cause of, and an Entrance into a Fatal Defection and Apostasy. From the Foundation of the World the Principal Revelation that God made of himself, was in the Oneness of his Nature, and his Monarchy over all. And herein the Person of the Father was immediately represented with his Power and Authority. For he is the Fountain and Original of the Deity, the other Persons as to their Subsistence being of him. Only he did withal give out Promises concerning the peculiar Exhibition of the Son in the Flesh in an appointed season, as also of the Holy Spirit to be given by him in an especial manner. Hereby were their Persons to be signally glorified in this World; it being the Will of God that all Men should honor the Son, as they honored the Father; and the Holy Spirit in like manner. In this state of things, the only Apostasy of the Church could be Polutheisme and Idolatry. Accordingly so it came to pass. The Church of Israel was continually prone to these Abominations; so that scarcely a Generation passed, or very few, wherein the Body of the People did not more or less defile themselves with them. To wean and recover them from this Sin was the Principal End of the Preaching of those Prophets which God from time to time sent unto them, 2 Kings 17. 13. And this also was the Cause of all the Calamities which befell them, and of all the Judgments which God inflicted on them, as is testified in all the Historical Books of the Old Testament, and confirmed by Instances innumerable. To put an End hereunto God at length brought a total Desolation upon the whole Church, and caused the People to be carried into Captivity out of their own Land. And hereby it was so far effected that upon their Return whatever other sins they fell into, yet they kept themselves from Idols and Idolatry, Ezek. 16. 62, 63. Chap. 23. verse. 27, 48. And the Reason hereof was, because the time was now drawing nigh wherein they were to be tried with another Dispensation of God. The Son of God was to be sent unto them in the Flesh. To receive and obey him was now to be the principal Instance and Trial of their Faith and Obedience. They were no longer to be tried merely by their Faith whether they would own only the God of Israel, in opposition unto all false God's and Idols; for that Ground God had now absolutely won upon them; But now all is to turn on this Hinge, whether they would receive the Son of God coming in the Flesh according to the Promise; Here the Generallity of that Church and People fell by their Unbelief, apostatised from God, and became thereby neither Church nor People Joh. 8. 24. They being rejected, the Son of God calls and gathers another Church, founding it on his own Person with Faith and the Profession of it therein. Mat. 16. v. 18, 19. In this new Church therefore this Foundation is fixed and this Ground made Good, That Jesus Christ the Son of God is to be owned and honored as we honor the Father. 1 Cor. 3. 11. And herein all that are duly called Christians do agree; as the Church of Israel did in one God after their return from the Captivity of Babylon; But now the Lord Jesus Christ being ascended unto his Father, hath committed his whole Affairs in the Church and in the World unto the Holy Spirit. Joh. 16. 7, 8, 9, 10, 11. And it is on this Design of God, that the Person of the Spirit may be singularly exalted in the Church, unto whom they were so in the dark before that some none of the worst of them professed they had not so much as heard whether there were any Holy Ghost or no, Acts 19. 2. that is, at least as unto the peculiar Dispensation of him then introduced in the Church. Wherefore the Duty of the Church now immediately respects the Spirit of God, who acts towards it in the Name of the Father and of the Son. And with respect unto him it is, that the Church in its present state is capable of an Apostasy from God; And whatever is found of this Nature amongst any here it hath its Beginning. For the sin of despising his Person and rejecting his work now, is of the same Nature with Idolatry of Old, and the Jews Rejection of the Person of the Son. And whereas there was a Releif provided against these Sins, because there was a new Dispensation of the Grace of God to ensue in the Evangelical work of the Holy Ghost; if Men sin against him and his operations containing the Perfection and Complement of God's Revelation of himself unto them, their Condition is deplorable.

[Sect. 28] It may be some will say and plead, that whatever is spoken of the Holy Ghost, his Graces, Gifts, and Operations, did entirely belong unto the first Times of the Gospel wherein they were manifested by visible and wonderful Effects. To those times they were confined, and consequently that we have no other Interest or concern in them but as in a recorded Testimony given of old unto the Truth of the Gospel. This is so indeed as unto his Extraordinary and miraculous operations. But to confine his whole Work thereunto, is plainly to deny the Truth of the Promises of Christ, and to overthrow his Church. For we shall make it undeniably evident that none can believe in Jesus Christ or yield Obedience unto him, or Worship God in him, but by the Holy Ghost. And therefore if the whole Dispensation of him and his Communications unto the Souls of Men do cease, so doth all Faith in Christ, and Christianity also.

[Sect. 29] On these and the like Considerations it is that I have thought it necessary for myself, and unto the Church of God, that the Scripture should be diligently searched in and concerning this great matter. For none can deny but that the Glory of God, the Honor of the Gospel, the Faith and Obedience of the Church, with the Everlasting Welfare of our own Souls, are deeply concerned herein.

[Sect. 30] The Apostle Peter treating about the Great things of the Gospel taught by himself and the Rest of the Apostles of our Lord Jesus Christ, tells those to whom he wrote, that in what was so preached unto them, they had not followed cunningly devised Fables, 2 Pet. 1. 16. For so were the Power and Coming of our Lord Jesus Christ then reported to be in the World. What was preached concerning them, was looked on as cunningly devised and artificially framed fables to inveigle and allure the People. This the Apostle gives his Testimony against, and withal appeals unto the Divine Assurance which they had of the Holy Truths delivered unto them. v. 17, 18, 19, 20. In like manner our Lord Jesus Christ himself having preached the Doctrine of Regeneration unto Nicodemus, he calls it into Question as as thing incredible, or unintelligible, Joh. 3. 4. For whose Instruction and the Rebuke of his Ignorance he lets him know that he spake nothing but what he brought with him from Heaven, from the Eternal Fountain of Goodness and Truth. v. 11, 12. 13. It is fallen out not much otherwise in this Matter.

[Sect. 31] The Doctrine concerning the Spirit of God, and his Work on the Souls of Men, hath been preached in the World. What he doth in convincing Men of Sin, what in Working Godly Sorrow and Humiliation in them, what is the exceeding Greatness of his Power which he puts forth in the Regeneration and Sanctification of the Souls of Men, What are the supplys of Grace which he bestows on them that do believe, what Assistance he gives unto them as the Spirit of Grace and Supplications, hath been preached, taught, and pressed on the minds of them that attend unto the Dispensation of the Word of the Gospel. Answerable hereunto Men have been urged to try, search, examine them-selves, as to what of this Work of the Holy Ghost they have found, observed, or had experience to have been effectually accomplished in or upon their own Souls. And hereon they have been taught, that the Great Concernments of their Peace, Comfort, and Assurance, of their Communion among themselves as the Saints of God, with many other Ends of their Holy Conversation, do depend. Nay it is and hath been constantly taught them that if there be not an effectual Work of the Holy Ghost upon their hearts, that they cannot enter into the Kingdom of God. Now these things and whatever is spoken in the Explication of them, are by some called in Question if not utterly rejected. Yea some look on them as cunningly devised Fables; Things that some not long since invented, and others have propagated for their Advantage. Others say, that what is delivered concerning them is hardly if at all to be understood by Rational Men, being only empty Speculations about things wherein Christian Religion is little or not at all concerned. Whereas therefore many, very many, have received these things as Sacred Truths, and are persuaded that they have found them realized in their own Souls, so that into their Experience of the work of the Holy Spirit of God in them and upon them according as it is declared in the Word, all their Consolation and Peace with God is for the most part resolved, as that which gives them the best Evidence of their Interest in him who is their Peace; and whereas for the Present they do believe that unless these things are so in and with them, they have no Foundation to build an Hope of Eternal Life upon; it cannot but be of indispensible necessity unto them to examine and Search the Scripture diligently whether these things be so or no. For if there be no such Work of the Spirit of God upon the Hearts of Men and that indispensibly necessary to their Salvation; if there are no such Assistances and supplys of Grace needful unto every Good Duty as wherein they have been instructed; then in the whole course of their Profession they have only been seduced by cunningly devised Fables, their deceived hearts have fed upon ashes, and they are yet in their Sins. It is then of no less consideration and Importance than the eternal welfare of their Souls immediately concerned therein can render it, that they diligently try, examine and search into these things, by the safe and infallible Touchstone and Rule of the Word, whereon they may, must, and ought to venture their Eternal Condition. I know indeed that most Believers are so far satisfied in the Truth of these things and their own Experience of them, that they will not be moved in the least by the Oppositions which are made unto them, and the scorn that is cast upon them. For he that believeth on the Son of God hath the witness in himself. 1 Joh. 5. 10. But yet as Luke wrote his Gospel to Theophilus that he might know the certainty of those things wherein he had been instructed, Luke 1. 4. that is, to confirm him in the Truth by an Addition of new Degrees of Assurance unto him; so it is our Duty to be so far excited by the Clamorous Oppositions that are made unto the Truths which we Profess, and in whose being such we are as much concerned as our Souls are worth, to compare them diligently with the Scripture that we may be the more fully confirmed and established in them. And upon the Examination of the whole matter, I shall leave them to their option as Elijah did of Old; if Jehovah be God, serve him, and if Baal be God let him be worshipped. If the things which the Generality of Professors do believe and acknowledge concerning the Spirit of God and his Work on their Hearts, his Gifts and Graces in the Church with the manner of their Communication, be for the substance of them wherein they all generally agree according to the Scripture, taught and revealed therein on the same terms as by them received; them may they abide in the Holy Profession of them, and rejoice in the Consolations they have received by them. But if these things with those other which in the Application of them to the Souls of Men are directly and necessarily deduced, and to be deduced from them, are all but vain and useless Imaginations, it is high time the Minds of Men were disburdened of them.

The Name and Titles of the HOLY SPIRIT.CHAP. II.

[Sect. 1] BEfore we engage into the consideration of the Things themselves concerning which we are to treat, it will be necessary to speak something unto the Name whereby the Third Person in the Trinity is commonly known, and peculiarly called in the Scripture. This is the Spirit, or the Holy Spirit, or the Holy Ghost as we usually speak. And this I shall do that we be not deceived with the Homonimy of the Word, nor be at a loss in the intention of those places of Scripture where it is used unto other Purposes. For it is so that the Name of the Second Person, 〈 in non-Latin alphabet 〉 , the Word, and of the Third, 〈 in non-Latin alphabet 〉 , the Spirit, are often applied to signify other things; I mean, those words are so. And some make their Advantages of the ambiguous use of them. But the Scripture is able of itself to manifest its own Intention and Meaning unto humble and diligent inquirers into it.

[Sect. 2] It is then acknowledged that the use of the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in the Old Testament and New is very various; yet are they the words whereby alone the Holy Spirit of God is denoted. Their peculiar signification therefore in particular places is to be collected and determined from the Subject Matter treated of in them, and other especial Circumstances of them. This was first attempted by the most Learned Didymus of Alexandria, whose Words therefore I have set down at large, and shall cast his Observations into a more perspicuous Method, with such Additions as are needful for the further clearing of the whole Matter. In general, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 signify a Wind or Spirit, that is, anything which moves and is not seen. So the Air in a violent agitation, is called 〈 in non-Latin alphabet 〉 , Gen. 8. 1. 〈 in non-Latin alphabet 〉 . And God made a Wind or Spirit, that is, a strong and mighty Wind to pass over the Earth for the driving and removal of the Waters. So 〈 in non-Latin alphabet 〉 is used John 3. 8. 〈 in non-Latin alphabet 〉 ; The Wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, nor whether it goeth; which is a proper description of this first signification of the Word. It is an agitation of the Air which is unseen. So Psal. 1. 4. And in this sense sometimes it signifies a violent and strong Wind; that is, 〈 in non-Latin alphabet 〉 , 1 Kings 19. 11. And sometimes a cool and soft Wind, or a light easy agitation of the Air, such as often ariseth in the Evenings of the Spring or Summer; So Gen. 3. 8. God Walked in the Garden, 〈 in non-Latin alphabet 〉 , in the cool of the Day; that is, when the Evening-Air began to breath gently and moderate the heat of the Day. So in the Poet;

At the going down of the Sun when the cold Evening tempers the Heat of the Air. And some think this to be the sense of that place; Psal. 104. v. 4. Who maketh his Angels 〈 in non-Latin alphabet 〉 Spirits; Swift, agile, powerful as mighty Winds. But the Reader may consult our Exposition on Heb. 1. 7.

[Sect. 3] This is one signification of the word 〈 in non-Latin alphabet 〉 , or, this is one thing denoted by it in the Scripture. So among many other places expressly; Amos 4. 13. for lo, 〈 in non-Latin alphabet 〉 , He that formeth the Mountains, and createth the Spirit, that is, the Wind. The LXX render this place, 〈 in non-Latin alphabet 〉 , who establisheth the Thunder, and createth the Spirit; though some Copies read 〈 in non-Latin alphabet 〉 , the Mountains. And the next words in the Text, 〈 in non-Latin alphabet 〉 , and declareth unto Man what is his Thought; they render 〈 in non-Latin alphabet 〉 , and declareth unto men his Christ, or his Anointed, or his Messiah. For they took 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , by inadvertency, and not for want of Points or Vowels as some imagine, seeing the Mistake consists in the casting out of a Letter itself. And thence the old Latin Translation renders the words, Firmans Tonitruum, & creans Spiritum, & annuncians in homines Christum suum. Which Jerome rectified into, formans Montes, & creans Ventum, & annuntians Homini eloquium suum; discovering in his Comment the Mistake of the LXX. But it is certain that from the Ambiguity of the word 〈 in non-Latin alphabet 〉 in this place, with the corrupt Translations making mention of Christ in the next words, some who of old denied the Deity of the Holy Spirit, mightily insisted on it to prove him a Creature, as may be seen in Didymus, Ambrose, Jerome, Hilarius, and the Ancients generally. But the Context determines the signification of the Word beyond all just Exceptions. It is the Power of God in making and disposing of things here below, whether dreadful for their Greatness and Height, as the Mountains; or Mighty and Effectual in their operations, as the Wind; or Secret in their Conceptions, as the Thoughts of men; or stable in their Continuance, as the Night and Day, the Evening and Morning, without the least respect to Christ or the Spirit, that it treateth of.

[Sect. 4] And I cannot but observe from hence, the great necessity there is of searching the Original Text in the Interpretation of the Scriptures; as it might be evidenced by a Thousand other Instances. But one we may take from two Great and Learned Men who were Contemporaries in the Latin Church, in their thoughts on this place; The one is Ambrose, who interpreting these words in his second Book de Spiritu Sancto, cap. 1. being deceived by the corrupt Translation mentioned, annuncians in homines Christum suum, is forced to give a very strained Exposition of that which in Truth is not in the Text, and to relieve himself also with another Corruption in the same place, where forming the Mountains, is rendered by establishing the Thunder; and yet when he hath done all, can scarce free himself of the Objection about the creation of the Spirit, which he designs to answer. His words are, Siquis propheticum dictum, ideo derivandum putet ad interpretationem Spiritus sancti; quia habet, annuncians in homines Christum suum is ad Incarnationis Dominicae Mysteria dictum facilius derivabit. Nam si te movet quia Spiritum dixit, & hoc non putas derivandum ad Mysteria a assumptionis humanae; persequere scripturas & invenies ptime congruere de Christo, de quo been convenit aestimari, quia firmavit tonitrua adventu suo; vim videlicet & sonum coelestium scripturarum; quar • m velut quodam tonitru mentes nostrae redduntur attonitae; & timere dis ••• us, & reverentiam caelestibus deferamus oraculis. Denique, in Evangelio fratres Domini Filii tonitru dicebantur. Et cum vox Patris facta esset dicentis ad Filium, & honorificavi te, & iterum honorificabo, Judaei dicebant tonitruum factum esse illi. And hereon, with some Observations to the same purpose, he adds; Ergo tonitrua ad sermons Domini retulit quorum in omnem terram exivit sonus; Spiritum autem hoc loco, animam quam suscepit rationabilem & perfectam intelligimus.

The substance of his Discourse is, that treating of Christ (who indeed is neither mentioned nor intended in the Text) he speaks of confirming the Thunder, (which nowhere here appears) by which the sound of the Scriptures and preaching of the Word is intended; the Spirit that was created being the human Soul of Jesus Christ. Nor was he alone in this Interpretation. Didym. Lib. 2. de Spiritu sancto; Athanas, ad Serapion. Basil. Lib. 4. contra Eunom. amongst the Grecians, are in like manner entangled with this Corruption of the Text; as was also Council. Sardicen. in Socrat. lib. 2. cap. 20. The other Person intended is Jerome, who consulting the Original, as he was well able to do, first translated the words, Quia ecce formans Montes & creans Ventum, & annuntians Homini eloquium suum, declares the Mistake of the LXX, and the occasion of it: Pro Montibus qui Hebraice dicuntur 〈 in non-Latin alphabet 〉 , soli LXX 〈 in non-Latin alphabet 〉 , id est, tonitruum verterunt. Cur autem illi Spiritum & nos dixerimus Ventum, qui Hebraice 〈 in non-Latin alphabet 〉 vocatur, causa manifesta est. Quodque sequitur annuncians homini eloquium suum, LXX transtulerent 〈 in non-Latin alphabet 〉 , Verbi similitudine, & ambiguitate decepti. So he shows that it is not 〈 in non-Latin alphabet 〉 in the Text, but 〈 in non-Latin alphabet 〉 ; that is, saith he, juxta Aquilam 〈 in non-Latin alphabet 〉 ; Symmachum 〈 in non-Latin alphabet 〉 , juxta Theodotionem 〈 in non-Latin alphabet 〉 ; juxta quintam Editionem 〈 in non-Latin alphabet 〉 .

And as 〈 in non-Latin alphabet 〉 , whence the word is, signifying both to meditate and to speak, so the word itself intends a conceived thought to be spoken afterwards. And that 〈 in non-Latin alphabet 〉 here is reciprocal not relative. And to this purpose in his ensuing Exposition; Qui confirmat Montes, ad cujus vocem coelorum cardines et terrae fundamenta quatiuntur. Ipse qui creat Spiritum, quem in hoc loco non Spiritum sanctum, ut Haeretici suspicantur, sed Ventum intelligimus, sive Spiritum hominis, annuncians homini eloqium ejus; qui cogitationum secreta cognoscit. Hieron. in loc.

[Sect. 5] Secondly; Because the Wind on the account of its unaccountable variation, inconstancy and changes, is esteemed vain, not to be observed or trusted unto; whence the Wise-men tells us, that he which observeth the Wind shall not sow, Eccles. 11. 4. the word is used metaphorically to signify vanity, Eccles. 5. 16. What profit hath a man that he hath labored 〈 in non-Latin alphabet 〉 for the Wind. So Mic. 2. 11. If a Man walk 〈 in non-Latin alphabet 〉 with the Wind and falsehood; that is, in vanity; pretending to a Spirit of Prophecy, and falsehood, vainly, foolishly, falsely boasting. So Job 15. 2. Should a Wiseman utter 〈 in non-Latin alphabet 〉 knowledge of Wind? vain words with a pretence of knowledge of Wisdom. As he calls them 〈 in non-Latin alphabet 〉 words of Wind. Chap. 16. 3. So also Jer. 5. 13. And the Prophets shall become 〈 in non-Latin alphabet 〉 Wind; or, be vain, foolish, uncertain, and false in their Predictions. But 〈 in non-Latin alphabet 〉 is not used thus metaphorically in the New-Testament.

[Sect. 6] Thirdly; By a Metonymy also it signifies any Part or Quarter, as we say, of the World from whence the Wind blows; as also a part of anything divided into four sides or quarters. So Jer. 52. 23. There were ninety and six Pomegranates 〈 in non-Latin alphabet 〉 towards a Wind, that is, on the one side of the Chapiter that was above the Pillars in the Temple. Ezek. 5. 12. I will scatter a third part 〈 in non-Latin alphabet 〉 to all the Winds, or all Parts of the Earth. Hence the four Quarters of a thing lying to the four Parts of the World, are called its four Winds, 〈 in non-Latin alphabet 〉 . 1 Chro. 9. 24. whence are the 〈 in non-Latin alphabet 〉 , the four Winds in the New-Testament, Matth. 24. 31. This is the use of the word in general with respect unto things natural and inanimate; and every place where it is so used gives it determinate sense.

[Sect. 7] Again; These words are used for anything that cannot be seen or touched, be it in itself Material and Corporeal, or absolutely Spiritual and Immaterial; So the Vital Breath which we and other Living Creatures Breath is called. Every thing wherein was 〈 in non-Latin alphabet 〉 the Breath of the Spirit of Life, Gen. 1. 22. that Vital Breath which our Lives are maintained by in Respiration. So Psal. 135. 17. Job 19. 17. which is a thing Material or Corporeal. But most frequently it denotes things purely Spiritual and Immaterial. As in finite Substances it signifies the Rational Soul of Man, Psal. 31. 5. Into thy hands I commend, 〈 in non-Latin alphabet 〉 , that is my Soul; they are the words whereby our Savior committed his departing Soul into the hands of his Father; Luk. 23. 46. 〈 in non-Latin alphabet 〉 . So Psal. 146. 4. 〈 in non-Latin alphabet 〉 ; his Breath, say we, goeth forth; he returneth to his Earth. It is his Soul and its departure from the Body that is intended. This is 〈 in non-Latin alphabet 〉 that Spirit of the Sons of Men that goeth upwards, when the Spirit of a Beast goeth downwards to the Earth, or turneth to Corruption, Eccles. 3. 21. see Chap. 8. 8. and Chap. 12. 7. Hence, fourthly, by a Metonymy also, it is taken for the Affections of the Mind or Soul of Man; and that whether they be Good or Evil, Gen 45. 27. The Spirit of Jacob revived. He began to take heart and be of good Courage, Ezek. 13. 3. The Prophets that walk 〈 in non-Latin alphabet 〉 , after their Spirit; that is their own Desires and Inclinations, when indeed they had no Vision but spake what they had a mind unto. Numb. 14. 24. Caleb is said to have another Spirit than the murmuring People; another Mind, Will, Purpose, or Resolution. It is taken for Prudence, Josh. 5. 1. Anger, or the Irascible Faculty, Eccles. 7. 10. Fury, Zech. 6. 8. He will cut off the Spirit of Princes; that is, their Pride, Insolency, and Contempt of others. 〈 in non-Latin alphabet 〉 in the New Testament frequently intends the Intellectual Part of the Mind or Soul, and that as it is Active, or in Action, Luke 1 47. Rom. 1. 9. 1 Thess. 5. 23. And ofttimes it is taken for the Mind in all its Inclinations, in its whole habitual Bent and Design. Angels also are called Spirits. Good Angels, Psal. 104. 4. And it may be an Angel is intended, 1 Kings 18. 12. And evil Angels, or Devils, 1 Kings 22. 21, 22. For that Spirit who appeared before the Lord and offered himself to be a lying spirit in the Mouths of Ahab 's Prophets, was no other but he who appeared before God, Job 1. who is called Satan. These in the New Testament are called unclean Spirits, Matth. 10. 1. And the Observation of the Ancients, that Satan is not called a Spirit absolutely, but with an Addition or Mark of Distinction holds only in the New Testament. And because Evil Spirits are wont to torment the Minds and Bodies of Men, therefore evil Thoughts, disorders of Mind, wicked Purposes disquieting and vexing the Soul, arising from or much furthered by Melancholy Distempers, are called, it may be, sometimes an Evil Spirit. The Case of Saul shall be afterwards considered.

[Sect. 8] In such variety are these words used and applied in the Scripture, because of some very general Notions wherein the things intended do agree. For the most part there is no great difficulty in discovering the especial meaning of them, or what it is they signify in the several places where they occur. Their Design and Circumstances as to the Subject Matter treated of, determine the signification. And notwithstanding the ambiguous Use of these words in the Old and New Testament, there are two things clear and evident unto our purpose. First, That there is in the Holy Scriptures a full distinct Revelation or Declaration of the Spirit, or the Spirit of God as one singular, and every way distinct from everything else that is occasionally or constantly signified or denoted by that Word Spirit. And this not only a multitude of particular places gives testimony unto, but also the whole course of the Scripture supposeth, as that without an acknowledgment whereof nothing else contained in it can be understood or is of any use at all. For we shall find this Doctrine to be the very Life and Soul which quickens the whole from first to last. Take away the Work and powerful Efficacy of the Holy Spirit from the administration of it, and it will prove but a dead Letter, of no saving advantage to the Souls of Men; and take away the Doctrine concerning him from the writing of it, and the whole will be unintelligible and useless. Secondly, That whatever is affirmed of this Holy Spirit, the Spirit of God, it all relates either to his Person or his Operations. And these Operations of his being various, are sometimes by a Metonymy called Spirit, whereof afterwards. I shall not therefore need to prove that there is an Holy Spirit distinct from all other Spirits whatever, and from everything else that on several Occasions is signified by that Name. For this is acknowledged by all that acknowledge the Scriptures; yea, it is so by Jews and Mohammedans, as well as all sorts of Christians. And indeed all those false apprehensions concerning him which have at this day any countenance given unto them, may be referred unto two Heads. (1.) That of the Modern Jews, who affirm the Holy Ghost to be the influential fluential Power of God; which conceit is entertained and diligently promoted by the Socinians. (2.) That of the Mohammedans, who make him an eminent Angel, and sometimes say it is Gabriel, which being traduced from the Ma • edonians of old, hath found some Defenders and Promoters in our days.

[Sect. 9] This then being the Name of him concerning whom we treat, some things concerning it and the use of it, as peculiarly applied unto him are to be premised. For sometimes he is called • he Spirit absolutely, sometimes the Holy Spirit, or as we speak, the Holy Ghost; sometimes the Spirit of God, the Good Spirit of God, the Spirit of Truth and Holiness; sometimes the Spirit of Christ, or of the Son. The first absolutely used, denotes his Person; the Additions, express his Properties and Relation unto the other Persons.

In the Name Spirit two things are included. First, his Nature or Essence; namely, that he is a pure spiritual or immaterial Substance. For neither the Hebrews nor the Greeks can express such a Being in its Subsistence, but by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ; a Spirit. Nor is this Name firstly given unto the Holy Spirit in allusion unto the Wind in its Subtilty, Agility and Efficacy. For these things have respect only unto his Operations, wherein from some general Appearances his Works and Effects are likened unto the Wind and its Effects, Joh. 3. 8. But it is his Substance or Being which is first intended in this Name. So it is said of God, Joh. 4. 24. 〈 in non-Latin alphabet 〉 , God is a Spirit; that is, he is of a pure spiritual immaterial Nature, not confined unto any place, and so not regarding one more than another in his Worship; as is the design of the place to evince. It will therefore be said, that on this account the Name of Spirit is not peculiar unto the third Person, seeing it contains the Description of that Nature, which is the same in them all. For whereas it is said God is a Spirit, it is not spoken of this or that Person, but of the Nature of God abstractedly. I grant that so it is, and therefore the name Spirit is not in the first place characteristical of the Third Person in the Trinity, but denotes that Nature whereof each Person is partaker. But moreover as it is peculiarly and constantly ascribed unto Him; it declares his especial Manner and Order of Existence. So that where ever there is mention of the Holy Spirit, his Relation unto the Father and Son is included therein, for he is the Spirit of God: And herein there is an allusion to somewhat created. Not as I said to the Wind in general, unto whose Agility and Invisibility he is compared in his Operations, but unto the Breath of man. For as the vital breath of a man hath a continual Emanation from him, and yet is never separated utterly from his Person or forsaketh him; so doth the Spirit of the Father and the Son proceed from them by a continual Divine Emanation, still abiding one with them. For all these Allusions are weak and imperfect wherein substantial things are compared with Accidental, Infinite things with Finite, and those that are Eternal with those that are Temporary. Hence their disagreement is infinitely more than their Agreement; yet such Allusions doth our weakness need instruction from and by. Thus he is called 〈 in non-Latin alphabet 〉 , Psal. 33. 6. The Spirit or Breath of the Mouth of the Lord; or of his Nostrils; as Psal. 18. 15. wherein there is an eminent Allusion unto the Breath of a Man. Of the manner of this proceeding and emanation of the Spirit from the Father and the Son so far as it is revealed, and as we are capable of an useful Apprehension of it, I have treated elsewhere. And from hence, or the Subsistence of the Holy Spirit in an eternal Emanation from the Father and Son as the Breath of God, did our Savior signify his Communication of his Gifts unto his Disciples by breathing on them, John 20. 22. 〈 in non-Latin alphabet 〉 . And because in our first Creation it is said of Adam, that God 〈 in non-Latin alphabet 〉 , breathed into his Nostrils the Breath of Life, Gen. 2. 7. He hath the same Appellation with respect unto God, Psal. 18. 15. Thus is he called the Spirit. And because as we observed before the Word 〈 in non-Latin alphabet 〉 is variously used, Didymus de Spiritu Sancto, lib. 3. supposeth that the prefixing of the Article 〈 in non-Latin alphabet 〉 doth distinguish the signification, and confine it to the Holy Ghost in the New Testament. Oft-times no doubt it doth so, but not always as is manifest from Joh. 8. 3. where 〈 in non-Latin alphabet 〉 is joined with 〈 in non-Latin alphabet 〉 , and yet only signifies the Wind. But the Subject treated of and what is affirmed of him, will sufficiently determine the signification of the Word, where he is called absolutely THE SPIRIT.

[Sect. 9] Again; He is called by way of Eminency the Holy Spirit, or the Holy Ghost. This is the most usual Appellation of him in the New Testament. And it is derived from the Old, Psal. 51. 11. 〈 in non-Latin alphabet 〉 , The Spirit of thy Holiness, or thy Holy Spirit. Isa. 63. 10, 11. 〈 in non-Latin alphabet 〉 , The Spirit of his Holiness, or his Holy Spirit. Hence are 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , The Holy Spirit, and the Spirit of Holiness in common use among the Jews. In the New Testament He is 〈 in non-Latin alphabet 〉 , That Holy Spirit. And we must inquire the special Reasons of this Adjunct. Some suppose it is only from his peculiar Work of sanctifying us, or making us Holy. For this Effect of Sanctification is his peculiar Work and that of what sort soever it be; whether it consist in a separation from things Profane and Common unto Holy Uses and Services; or whether it be the real Infusion and Operation of Holiness in Men, it is from him in an especial manner. And this also manifesteth him to be God, for it is God alone who sanctifieth his People. Levite. 20. 8. I am Jehovah who sanctifieth you. And God in that Work ascribes unto himself the Title of Holy in an especial manner, and as such would have us to consider him. Levite. 21. 8. I the Lord which sanctifieth you am Holy. And this may be one Reason of the frequent use of this Property with reference unto the Spirit.

[Sect. 10] But this is not the whole Reason of this Name and Apellation. For where he is first so mentioned he is called the Spirit of God's Holiness, Psal. 51. 11. Isa 63. 10, 11. And in the New Testament absolutely the Spirit of Holiness, Rom. 1. 4. And this respects his Nature in the first Place, and not merely his Operations. As God then absolutely is called Holy, the Holy One, and the Holy One of Israel, being therein described by that Glorious Property of his Nature whereby he is Glorious in Holiness; Exod. 15. 11, And whereby he is distinguished from all false God's; who is like unto thee O Jehovah, among the God's, who is like unto thee, Glorious in Holiness; So is the Spirit called Holy to denote the Holiness of his Nature. And on this Account is the Opposition made between him and the Unholy, or unclean Spirit. Mark. 3. 29, 30. He that shall blaspheme against the Holy Spirit, hath never forgiveness. Because they said he hath an unclean Spirit. And herein first his Personality is asserted; for the Unclean Spirit is a Person. And if the Spirit of God were only a Quality or Accident as some fancy and dream, there could no comparative opposition be made between him and this unclean Spirit, that is the Devil. So also are they opposed with respect unto their Natures. His Nature is Holy, whereas that of the unclean Spirit is Evil and perverse. This is the Foundation of his being called Holy; even the eternal Glorious Holiness of his Nature. And on this account he is so styled also with respect unto all his Operations. For it is not only with regard unto the particular Work of Regeneration and Sanctification, or making of us Holy, but unto all his Works and Operations that he is so termed. For he being the immediate Operator of all Divine Works that outwardly are of God, and they being in themselves all Holy be they of what kind soever, He is called the Holy Spirit. Yea he is so called to attest and witness that all his Works, all the Works of God, are Holy, although they may be great and terrible, and such as to Corrupt Reason may have another Appearance; in all which we are to acquiesce in this, that the Holy One in the midst of us will do no iniquity, Zeph. 3. 5. The Spirit of God then is thus frequently and almost constantly called Holy; to attest that all the Works of God whereof he is the immediate Operator are Holy. For it is the Work of the Spirit to harden and blind obstinate sinners, as well as to Sanctify the Elect. And his acting in the One is no less Holy than in the other, although Holiness be not the Effect of it in the Objects. So when he came to declare his dreadful Work of the final hardening and Rejection of the Jews, one of the most tremendous Effects of Divine Providence, a Work which for the strangeness of it Men would in no wise believe, though it were declared unto them, Acts 13. 41. he was signally proclaimed Holy by the Seraphims that attended his Throne, Isa. 6. 3, 10, 11, 12. Joh. 12. 40. Acts 28. 26.

[Sect. 11] There are indeed some Actions on Men and in the World, that are wrought by God's permission and in his righteous Judgment, by Evil Spirits; whose Persons and actings are placed in Opposition to the Spirit of God. So Sam. 16. 14, 15. The Spirit of the Lord departed from Saul, and an Evil Spirit from the Lord troubled him. And Saul's servants said unto him, behold now an Evil Spirit from God troubleth thee. So also v. 23. The Evil Spirit from God was upon Saul. So chap. 18. 10. Chap. 19. 9. This Spirit is called, 〈 in non-Latin alphabet 〉 , an evil Spirit of God, Chap. 16. 15. and absolutely 〈 in non-Latin alphabet 〉 , a Spirit of God, v. 33. where we have supplied Evil in the Translation. But these Expressions are to be regulated and explained by v. 14. where he is called 〈 in non-Latin alphabet 〉 , an Evil Spirit from the Lord, that is appointed and commissioned by him, for the punishing and terrifying of Saul. For as the Spirit of the Lord departed from him by with-drawing his Assistance and Influential operations, whereby he had wrought in him those Gifts and Abilities of mind which fitted him unto the discharge of his Kingly Office, upon the first impressions whereof he was turned into another man from what he was in his Private Condition, 1 Sam. 10. 6, 9. So the Evil Spirit came upon him to excite out of his own adust Melancholy, discontents, fears, a sense of Guilt, as also to impress terrifying thoughts and Apprehensions on his Imagination. For so it is said an Evil Spirit from the Lord 〈 in non-Latin alphabet 〉 , 1 Sam. 16. 14. terrified him, frightened him with dreadful Agitations of Mind. And that we may touch a little on this by the way; The Foundation of this Trouble and distress of Saul lay in himself. For as I do grant that he was sometimes under an immediate Agitation of Body and Mind from the powerful Impressions of the Devil upon him, for under them it is said, he prophesied in the midst of the House, 1 Sam. 18. 10. which argues an extraordinary and involuntary Effect upon him; yet principally he wrought by the Excitation and Provocation of his Personal Distempers Moral and Natural. For these have in themselves a great Efficacy in cruciating the Minds of Guilty Persons. So Tacitus observes out of Plato; Annal. lib. 6. Neque frustra praestantissimus humanae sapientiae firmare solitus est, si recludantur Tyrannorum mentes posse aspici laniatus & ictus; quando ut corpora verberibus ita saevitia, libidine, malis consultis animus dilaceretur. The most Eminent Wiseman was not wont in vain to affirm, that if the minds of Tyrants were laid open and discovered, it would be seen how they were cruciated and punished; seeing that as the Body is rent and torn by stripes, so is the Mind, by cruelty, Lusts, evil Counsels and Undertakings; so he, as I suppose from Plato de Repub. lib. 9. Where Socrates disputes sundry things to that purpose. And another Roman Historian gives us a signal Instance hereof in Jugurtha, after he had contracted the Guilt of many horrible wickednesses.

And yet this Work in itself is of the same kind with what God sometimes employs holy Angels about, because it is the Execution of his Righteous Judgments. So it was a watcher and an Holy One that in such a Case smote Nebuchadnezzar with a sudden madness and frenzy, Dan. 4. 13, 14.

[Sect. 12] To return; as he is called the Holy, so he is the Good Spirit of God. Psal. 143. v, 10. 〈 in non-Latin alphabet 〉 . Thy Spirit is Good, lead me into the Land of Uprightness. So Ours. Rather, Thy Good Spirit shall lead Me. Or as Junius; Spiritu tuo bono deduc me; lead me by thy Good Spirit. The Chaldee here adds 〈 in non-Latin alphabet 〉 ; The Good Spirit of thy Holiness; or thy Holy Good Spirit. Didymus Lib. 2. de Spirit. Sanc. says that some Copies here read 〈 in non-Latin alphabet 〉 , a Remembrance whereof is in the M. S. of T • cla and not elsewhere. So Nehem. 9. 10. Thou gavest them 〈 in non-Latin alphabet 〉 , that Good Spirit of thine to instruct them. And he is called so principally from his Nature which is essentially Good; as there is none Good but One that is God, Matth. 19. 17. as also from his Operations which are all Good as they are Holy; and unto them that believe are full of goodness in their Effects. Crel. Prolegom. p. 7. distinguisheth between this Good Spirit and the Holy Spirit, or the Holy Ghost. For this Good Spirit he would confine unto the Old Testament, making it the Author or Cause of those Gifts of Wisdom, Courage, Prudence, and Government that were granted unto many of the People of old. So it is said of Bezaliel, That he was filled with the Spirit of God, in Wisdom and Understanding, and in Knowledge, Exod. 31. 3. So Chap. 35. 31. That is, saith he, with this Good Spirit of God. So also it is pretended in all those Places where the Spirit of God is said to come on Men to enable them unto some great and extraordinary Work; as Judge. 3. 10. But this is plainly to contradict the Apostle, who tells us, that there are indeed various Operations, but one Spirit; and that the one and self same Spirit worketh all these things as he pleaseth. And if from every different or distinct Effect of the Spirit of God, we must multiply Spirits, and assign everyone of them to a distinct Spirit, no Man will know what to make of the Spirit of God at last. Probably we shall have so many feigned Spirits, as to lose the only true One. As to this particular Instance, David prays that God would lead him by his Good Spirit, Psal. 143. 10. Now certainly this was no other but that Holy Spirit which he prays in another place that the Lord would not take from him. Psal. 51. 11. Take not thy Holy Spirit from me, which is confessed to be the Holy Ghost. This he also mentions 2 Sam. 23. 2. The Spirit of the Lord spake by me, and his Word was in my Tongue. And what Spirit this was Peter declares, 1 Epist. Chap. 1. v. 21. The Holy Men of God spake in old time as they were moved by the Holy Ghost. So vain is this pretence.

[Sect. 13] Again; He is commonly called the Spirit of God, and the Spirit of the Lord; So in the first mention of Him, Gen. 1. 2. 〈 in non-Latin alphabet 〉 , The Spirit of God, moved on the Face of the Waters. And I doubt not but that the Name 〈 in non-Latin alphabet 〉 Elohim, which includes a plurality in the same Nature is used in the Creation and the whole Description of it, to intimate the Dictinction of the Divine Persons; For presently upon it the Name Jehovah is mentioned also, Chap. 2. 4. but so as Elohim is joined with it. But that Name is not used in the account given us of the Work of Creation, because it hath respect only unto the Unity of the Essence of God. Now the Spirit is called the Spirit of God, originally and principally as the Son is called the Son of God. For the Name of God in those Enunciations is taken personally for the Father; that is God the Father, the Father of Christ and our Father, John 20. 17. And he is thus termed 〈 in non-Latin alphabet 〉 , upon the account of the Order and Nature of Personal Subsistence and Distinction in the Holy Trinity. The Person of the Father being Fons & Origo Trinitatis, the Son is from him by eternal Generation, and is therefore his Son, the Son of God, whose denomination as the Father is originally from hence, even the Eternal Generation of the Son. So is the Person of the Holy Spirit from him by eternal Procession or Emanation. Hence is that Relation of his to God even the Father, whence he is called the Spirit of God. And he is not only called 〈 in non-Latin alphabet 〉 , the Spirit of God, but 〈 in non-Latin alphabet 〉 , the Spirit that is of God, which proceedeth from him as a Distinct Person. This therefore arising from and consisting in his proceeding from him, he is called Metaphorically the Breath of his Mouth, as proceeding from him by an eternal Spiration. On this Foundation and Supposition, he is also called, Secondly, The Spirit of God 〈 in non-Latin alphabet 〉 , to difference him from all other Spirits whatever; as, thirdly, also because he is promised, given, and sent of God, for the accomplishment of his whole Will and Pleasure towards us. The Instances hereof will be afterwards considered. But these Appellations of him have their Foundation in his eternal Relation unto the Father before mentioned.

[Sect. 14] On the same account Originally he is also called the Spirit of the Son. God hath sent forth the Spirit of the Son into your Hearts, Gal. 4. 6. And the Spirit of Christ: What time the Spirit of Christ that was in them did signify, 1 Pet. 1. 11. So Rom. 8. 9. But ye are not in the Flesh but in the Spirit, if so be that the Spirit of God dwell in you. Now if any Man have not the Spirit of Christ he is none of his. The Spirit therefore of God, and the Spirit of Christ, are one and the same. For that Hypothetical Proposition, If any Man have not the Spirit of Christ he is none of his, is an Inference taken from the words foregoing; if so be that the Spirit of God dwell in you. And this Spirit of Christ, v. 11. is said to be the Spirit of him that raised up Jesus from the dead. Look then in what sense he is said to be the Spirit of God, that is of the Father, in the same he is said to be the Spirit of the Son. And this is because he proceedeth from the Son also. And for no other Reason can he be so called, at least not without the original and formal Reason of that Appellation. Secondarily, I confess he is called the Spirit of Christ, because promised by him, sent by him, and that to make effectual and accomplish his Work towards the Church. But this he could not be unless he had antecedently been the Spirit of the Son by his proceeding from him also. For the order of the Dispensation of the Divine Persons towards us, ariseth from the Order of their own Subsistence in the same Divine Essence. And if the Spirit did proceed only from the Persons of the Father, he could not be promised, sent, or given by the S n. Consider therefore the Human Nature of Christ in itself and abstractedly, and the Spirit cannot be said to be the Spirit of Christ. For it was anointed and endowed with Gifts and Graces by him as we shall show. And if from hence he may be said to be the Spirit of Christ without respect unto his proceeding from him as the Son of God, then he may be also said to be the Spirit of every Believer who hath received the Unction, or are anointed with his Gifts and Graces. For although Believers are so as to Measure and Degree unspeakably beneath what Christ was, who received not the Spirit by Measure; yet as he is the Head, and they are the Members of the same Mystical Body, their Unction by the Spirit is of the same kind. But now the Spirit of God may not be said to be the Spirit of this or that Man who hath received of his Gifts and Graces. David prays, Take not thy Holy Spirit from me; not my Holy Spirit. And he is distinguished from our Spirits even as they are sanctified by him. Rom. 8. 16. The Spirit himself beareth witness with our Spirit. No more than can he be said to be the Spirit of Christ merely upon the account of his Communications unto him, although in a degree above all others inconceivably excellent. For with respect hereunto he is still called the Spirit of God or the Father who sent him, and anointed the Human Nature of Christ with him.

[Sect. 15] It will be said, perhaps, that he is called the Spirit of Christ, because he is promised given and poured out by him. So Peter speaks Acts 2. 33. Having received of the Father the Promise of the Holy Ghost, he hath shed forth this which ye now see and hear. But in this regard, namely as given by Christ the Mediator he is expressly called the Spirit of the Father; he was given as the Promise of the Father; for so he is introduced speaking, v. 17. it shall come to pass in the last Days, saith God, I will pour out of my Spirit on all flesh. And so our Savior tells his Disciples, that he would pray the Father and he should give them another Comforter, even the Spirit of Truth, Joh. 14. 16, 17. Nor is he otherwise the Spirit of Christ originally and formally, but as he is the Spirit of God, that is as Christ is God also. On this supposition, I grant as before, that he may consequentially be called the Spirit of Christ, because promised and sent by him, because doing his Work, and Communicating his Grace Image and likeness to the Elect.

[Sect. 16] And this is yet more plain; 1 Pet. 1. 10, 11. Of which Salvation the Prophets have inquired and searched diligently, who prophesied of the Grace that should come unto you; searching what, or what manner of Time, the Spirit of Christ which was in them did signify. And this Spirit is said absolutely to be the Holy Ghost; 2 Epist. Chap. 1. 21. So then the Spirit that was in the Prophets of old in all Ages since the World began, before the Incarnation of the Son of God is called the Spirit of Christ, that is of him who is so. Now this could not be, because he was anointed by that Spirit, or because he gave it afterwards to his Disciples; for his Human Nature did not exist in the Time of their Prophesying. Those indeed who receive him after the Unction of the Human Nature of Christ, may be said in some sense to receive the Spirit of Christ because they are made Partakers of the same Spirit with him, to the same Ends and Purposes according to their measure. But this cannot be so with respect unto them who lived and Prophesyed by him and died long before his Incarnation. Wherefore it is pleaded by those who oppose both the Deity of Christ and the Spirit, which are undeniably here attested unto, that the Spirit here, whereby they cannot deny the Holy Ghost to be intended is called the Spirit of Christ, because the Prophets of old who spake by him did principally prophesy concerning Christ, and his Grace, and delivered great Mysteries concerning them. So Christ is made in this Place the Object of the Spirits Teaching, and not the Author of his sending. So Crell. Prolegom. p. 13. 14. But why then is he not called the Spirit of God also on this Reason; because the Prophets that speak by him, treated wholly of God, the things and the Will of God? This they will not say, for they acknowledge him to be the Virtue and Power of God inherent in him and proceeding from him. But then whereas God even the Father is a Person, and Christ is a Person, and the Spirit is said to be the Spirit of God, and the Spirit of Christ, whence doth it appear that the same Expression must have different Interpretations; and that the Spirit, is called the Spirit of God because he is so and proceedeth from him? but the Spirit of Christ because he is not so, but only treateth of him? The answer is ready; namely because the Father is God, but Christ is not, and therefore could not give the Spirit when he was not. This is an easy Answer; namely to deny a Fundamental Truth, and to set up that denial in an Opposition unto a clear Testimony given unto it. But the Truth is, this pretended sense leaves no sense at all in the Words. For if the Spirit which was in the Prophets be called the Spirit of Christ, only because he did beforehand declare the things of Christ, that is his suffering and the Glory that did ensue, and that be the sole Reason of that Denomination, then the sense or importance of the Words is this, searching what or what manner of Time the Spirit which did signify when it testified before hand the sufferings of Christ which was in them did signify when he testified before hand the sufferings of Christ. For according to this Interpretation, the Spirit of Christ is nothing but the Spirit as testifying beforehand of him, and thence alone is he so called; the Absurdity whereof is apparent unto all.

[Sect. 17] But countenance is endeavored unto this wresting of the Scripture from 1 Joh. 4. 3. Every Spirit that confesseth not that Jesus Christ is come in the flesh is not of God; and this is that of Antichrist whereof you have heard that it should come, and even now already is it in the World. For say some the Spirit of Antichrist is said to be in the World, when Antichrist was not as yet come. But the Spirit here intended, is not called the Spirit of Antichrist, because it declared and foretold the things of Antichrist before his coming; On which account alone they allow the Spirit of God in the Prophets of Old to be called the Spirit of Christ. They have therefore no countenance from this Place which fails them in the Principal thing they would prove by it. Again supposing those Words, whereof you have heard that it should come and is now in the World, are to be interpreted of the Spirit mentioned and not of Antichrist himself, yet no more can be intended, but that the false Teachers and Seducers which were then in the World acted with the same Spirit, as Antichrist should do at his coming. And so there is no Conformity between these Expressions. Besides the Spirit of Antichrist was then in the World, as was Antichrist himself; so far as his Spirit was in the world, so far was he so also; For Antichrist and his Spirit cannot be separated. Both he and it were then in the World, in their forerunners who opposed the Truth of the Gospel about the Incarnation of the Son of God and his sufferings. And indeed the Spirit of Antichrist in this Place, is no more but his Doctrines; Antichristian Doctrine which is to be tried and rejected. Neither is any singular Person intended by Antichrist, but a Mysterious Opposition unto Christ and the Gospel, signally Headed by a series of men in the latter days. He therefore and his Spirit began to be together in the World in the Apostles Days, when the Mystery of Iniquity began to work, 2 Thessal. 2. 7. There is therefore no countenance to be taken from these words, unto the perverting and wresting of that other expression concerning the Spirit of Christ in the Prophets of old. This therefore is the formal Reason of this Apellation. The Holy Spirit is called the Spirit of the Son, and the Spirit of Christ, upon the Account of his Procession or Emanation from his Person also. Without respect hereunto he could not be called properly the Spirit of Christ; but on that supposition he may be, he is so denominated, from that various Relation & Respect that he hath unto him in his Work and Operations. Thus is the Spirit called in the Scripture, these are the Names whereby the Essence and Subsistence of the Third Person in the Holy Trinity are declared. How he is called on the Account of his Offices and Operations will be manifested in our Progress.

Divine Nature and Personality of the HOLY SPIRIT Proved and Vindicated. CHAP. III.

[Sect. 1] WE shall now proceed to the Matter itself designed unto Consideration; namely, the Dispensation of the Spirit of God unto the Church. And I shall endeavor to six what I have to offer upon its proper Principles, and from them to educe the whole Doctrine concerning it. And this must be so done, as to manifest the Interest of our Faith, Obedience, and Holy Worship, in the whole and each Part of it. For these are the immediate Ends of all Divine Revelations; according to that Holy