Concerning the Holy Spirit

Peculiar Operations OF THE HOLY SPIRIT UNDER THE Old Testament Preparatory for The NEW. CHAP. I.

[Sect. 1] HAving passed through these general things which are of a necessary previous Consideration unto the especial Works of the Holy Ghost, I now proceed unto that which is the principal Subject of our present Design. And this is the Dispensation and Work of the Holy Spirit of God, with respect unto the New Creation and the Recovery of Mankind or the Church of God thereby. A Matter this is of the highest Importance unto them that sincerely believe, but most violently and of late virulently opposed by all the Enemies of the Grace of God and our Lord Jesus Christ. The Weight and Concernment of the Doctrine hereof, have in part been spoken unto before. I shall at present add no farther Considerations to the same purpose, but leave all that fear the Name of God to make a Judgment of it by what is revealed concerning it in the Scriptures, and the Uses whereunto it is in them directed. Many we know will not receive these things, but whilst we keep ourselves in the handling of them unto that Word whereby one day both we and they must either stand or fall; we need not be moved at their Ignorance, or Pride, nor at the Fruits and Effects of them in Reproaches Contempt and scorn. For 〈 in non-Latin alphabet 〉 .

[Sect. 2] Now the Works of the Spirit in Reference unto the New-Creation are of two sorts. First, Such as were Preparatory unto it under the Old Testament. For I reckon that the State of the Old-Creation, as unto our Living unto God, ended with the Entrance of Sin and giving the First Promise. Whatever ensued thereon, in a Way of Grace, was preparatory for and unto the New. 2dly, Such as were actually wrought about it under the New. Those Acts and Workings of his, which are Common to both states of the Church, as is his effectual Dispensation of sanctifying Grace towards the Elect of God, I shall handle in Common under the Second Head. Under the First, I shall only reckon up those that were peculiar unto that State. To make way hereunto I shall premise two general Positions.

[Sect. 3] 1. There is nothing Excellent amongst Men, whether it be absolutely Extraordinary, and every way above the Production of Natural Principles; or whether it consist in an eminent and peculiar Improvement of those Principles and Abilities, but it is ascribed unto the Holy Spirit of God as the immediate Operator and Efficient Cause of it. This we shall afterwards confirm by Instances. Of old he was All; now some would have him nothing.

2. Whatever the Holy Spirit wrought in an eminent manner under the Old Testament, it had generally and for the most part, if not absolutely and always, a Respect unto our Lord Jesus Christ and the Gospel, and so was preparatory unto the Compleating of the great Work of the New-Creation in and by Him.

And these Works of the Holy Spirit, may be referred unto the two sorts mentioned; Namely, (1.) Such as were Extraordinary and exceeding the whole compass of the Abilities of Nature however improved and advanced; and (2.) Those which consist in the Improving and Exaltation of those Abilities, to answer the Occasions of Life, and Use of the Church. Those of the first sort may be reduced unto three Heads. (1.) Prophesy. (2.) Inditeing of the Scripture. (3.) Miracles. Those of the other sort we shall find. (1.) In things Political as skill for Government and Rule amongst Men. (2.) In things Moral, as Fortitude and Courage. (3.) In things Natural as increase of Bodily strength. (4.) Gifts Intellectual; (1.) of things Sacred, as to preach the Word of God, (2.) In things Artificial as in Bezaliel and Aholiab. The Work of Grace on the Hearts of Men being more fully revealed under the New-Testament then before, and of the same Kind and Nature in every state of the Church since the fall, I shall treat of it once for all in its most proper Place.

[Sect. 5] The First eminent Gift and Work of the Holy Ghost under the Old Testament, and which had the most direct and immediate respect unto Jesus Christ, was that of Prophecy. For the Chief and Principal End hereof in the Church was to foresignify Him, his Sufferings and the Glory that should ensue; or to appoint such things to be observed in Divine Worship as might be Types and Representations of Him. For the Chiefest Privelidg of the Church of Old was but to hear Tidings of the Things which we enjoy, Isa. 33. 17. As Moses on the top of Pisgah saw the Land of Canaan; and in Spirit, the Beauties of Holiness to be erected therein, which was his highest Attainment; So the best of these Saints was to contemplate the King of Saints in the Land that was yet very far from them, or Christ in the flesh. And this Prospect which by Faith they obtained was their Chiefest Joy and Glory, Joh. 8. 56; yet they all ended their Days as Moses did, with respect unto the Type of the Gospel-state, Deut. 3. 24, 25. So did they: Luke 10. 23. 24. God having provided some better thing for us, that they without us should not be made perfect, Heb. 11. 40. That this was the Principal End of the Gift of Prophecy Peter declares; 1 Epist. Chap. 1. v. 9, 10, 11, 12. Receiving the End of your Faith, he Salvation of your Souls; of which Salvation the Prophets have inquired and searched diligently who prophesied of the Grace that should come unto you. Searching what, or what manner of Time the Spirit of Christ which was in them did signify, when it testified before hand the sufferings of Christ, and the Glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the Things, which are now reported unto you. Some of the Ancients apprehended that some things were spoken obscurely by the Prophets and not to be understood without great search, especially such as concerned the Rejection of the Jews, lest they should have been provoked to abolish the Scripture itself. But the Sum and Substance of the Prophetical Work under the Old Testament, with the Light, Design, and Ministry of the Prophets themselves, are declared in those Words. The Work was to give Testimony unto the Truth of God in the first Promise; concerning the Coming of the Blessing Seed. This was God's Method. First, He gave Himself immediately that Promise which was the Foundation of the Church; Gen. 3. 15. Then by Revelation unto the Prophets he confirmed that Promise, after all which the Lord Christ was sent to make them all good unto the Church; Rom. 15. 8. Herewithal they received fresh Revelations concerning his Person and his Sufferings, with the Glory that was to ensue thereon and the Grace which was to come thereby unto the Church. Whilst they were thus employed and acted by the Holy Ghost or the Spirit of Christ, they diligently endeavored to come to an Acquaintance with the Things themselves, in their Nature and Efficacy, which were revealed unto them; yet so as considering that not Themselves but some Succeeding Generations should enjoy them in their actual Exhibition. And whilst they were intent on these things, they searched also, as far as intimation was given thereof by the Spirit, after the Time wherein all these things should be accomplished; both when it should be, and what Manner of time it should be, or what would be the State and Condition of the People of God in those Days. This was the Principal End of the Gift of Prophecy, and this the principal Work and Employment of the Prophets. The first Promise was given by God in the Person of the Son, as I have proved elsewhere; Gen. 3. 15. But the whole Explication Confirmation and Declaration of it, was carried on by the Gift of Prophecy.

[Sect. 6] The Communication of this Gift began betimes in the World, and continued without any known interruption in the Possession of someone or more in the Church at all times, during its Preparatory or subservivient Estate. After the finishing of the Canon of the Old Testament, it ceased in the Judaical Church until it had a revival in John the Baptist, who was therefore Greater than any Prophet that went before, because he made the nearest Approach unto, and the clearest Discovery of the Lord Jesus Christ, the End of all Prophecys. Thus God spake by the mouth of his Holy Prophets, 〈 in non-Latin alphabet 〉 , Luke 1. 70. that were from the Beginning of the World. Adam himself had many things revealed unto him; without which he could not have Worshipped God aright in that state and condition whereinto he was come. For although his Natural Light was sufficient to direct Him unto all Religious Services required by the Law of Creation; yet was it not so unto all Duties of that state whereinto he was brought by the giving of the Promise after the entrance of Sin. So was he guided unto the Observance of such Ordinances of Worship as were needful for Him, and accepted with God, as were Sacrifices. The Prophecy of Enoch in not only remembered, but called over and recorded; Jude 14. 15. And its a matter neither curious nor difficult to demonstrate, that all the Patriarchs of Old before the Flood, were guided by a Prophetical Spirit in the Imposition of Names on those Children who were to succeed them in the sacred Line. Concerning Abraham God expressly saith Himself, that he was a Prophet, Gen. 20. 7. that is, One who used to receive Divine Revelations.

[Sect. 7] Now this Gift of Prophecy was always the immediate Effect of the Operation of the Holy Spirit. So it is both affirmed in general, and in all the Particular Instances of it. In the first way, we have the Illustrious Testimony of the Apostle Peter; 2 Epist. Chap. 1. v. 20, 21. Knowing this first that no Prophecy of Scripture is of any Private Interpretation, for the Prophecy came not in Old Time by the Will of Man, but Holy Men of God spake as they were moved by the Holy Ghost. This is a Principle among Believers; this they grant and allow in the first Place, as that which they resolve their Faith into; Namely, that the sure word of Prophecy, which they in all Things take heed unto v. 19. was not a fruit of any Men's private conceptions; nor was Subject to the Wills of Men, so as to attain it, or exercise it by their own Ability. But it was given by Inspiration from God; 2 Tim. 3. 16; For the Holy Ghost, by acting, moving, guiding the Minds of Holy Men, enabled them thereunto. This was the sole Fountain and Cause of all true Divine Prophecy thatever was given or granted to the Use of the Church. And in particular the Coming of the Spirit of God upon the Prophets enabling them unto their Work is frequently mentioned. Micah declares in his own Instance how it was with them all, Chap. 3. 8. But truly I am full of Power by the Spirit of the Lord, and of Judgment, and of Might, to declare unto Jacob his Transgression, and to Israel his Sin. It was from the Spirit of God alone, that he had all his Ability for the discharge of that Prophetical Office whereunto he was called. And when God would endow Seventy Elders with a Gift of Prophecy; he tells Moses that he would take of the Spirit that was upon him, and give unto them for that Purpose; that is, he would communicate of the same Spirit unto them as was in Him. And where it is said at any time, that God spake by the Prophets, or that the Word of God Came to them, of God spake to them; it is always intended that this was the immediate Work of the Holy Ghost. So says David of Himself; The Spirit of the Lord spake by Me, or in me; and his word was in my Tongue. 2 Sam. 23. 2. Hence our Apostle repeating his words ascribes them directly to the Holy Ghost; Heb. 3. 7. Wherefore, as the Holy Ghost saith, today if you will hear his voice; and Chap. 4. 7. Saying in David. So the Words which are ascribed unto the Lord of Hosts, Isa. 6. 9. are asserted to be the Words of the Holy Ghost, Acts 28. 25. He spake to them, or in them by his holy Inspirations; and he spake by them in his effectual infallible guidance of them, to utter, declare, and write what they received from Him, without Mistake or Variation.

[Sect. 8] And this Prophesy as to its Exercise is considered two ways. First, precisely for the Prediction or foretelling things to Come, as the Greek word and the Latin traduced from thence do signify. So Prophecy is a Divine Prediction of future things proceeding from Divine Revelation. But the Hebrew 〈 in non-Latin alphabet 〉 whence are 〈 in non-Latin alphabet 〉 a Prophet, and 〈 in non-Latin alphabet 〉 Prophesy, is not confined unto any such signification, although Predictions from supernatural Revelation are constantly expressed by it. But in general • he word signifies no more, but to speak out, interpret and declare the Minds or Words of another. So God tells Moses; that He would make Him a God unto Pharaoh; One that should deal with him in the Name, stead and Power of God; and Aaron his Brother should be his Prophet; Exod. 7. 1. that is, one that should interpret his meaning and declare his Words unto Pharaoh, Moses having complained of the Defect of his own Utterance. So Prophets are the Interpreters, the Declarers of the Word Will, Mind or Oracles of God unto others. Such an One is described Job. 33. 23. Hence those who expounded the Scripture unto the Church under the New Testament were called Prophets, and their work Prophecy; Rom. 12. 6. 1 Cor. 14. 31, 32. And under the Old Testament those that celebrated the Praises of God with singing in the Temple according to the Institution of David, are said therein to Prophesy; 1 Chron. 25. 2. And this Name 〈 in non-Latin alphabet 〉 a Prophet was of ancient use; for so God termed Abraham. Gen. 20. 7. Afterwards in common use a Prophet was called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 a Seer, because of their Divine Visions; and this was occasioned from those words of God concerning Moses, Numb. 11. 6. And this being the Ordinary way of his Revealing himself, namely by Dreams and Visions, Prophets in those Days even from the Death of Moses were commonly called Seers; which continued in use until the days of Samuel, 1. Sam. 9. 9. And 〈 in non-Latin alphabet 〉 a Man of God; 1 Sam. 2. 27; which Name Paul gives to the Preachers of the Gospel, 1 Tim. 6. 11. 2 Tim. 3. 17. And it is not altogether unworthy Observation what Kimchi notes, that the Verb 〈 in non-Latin alphabet 〉 is most frequently used in the Passive Conjugation Niphal, because it denotes a receiving of that from God by way of Revelation which is spoken unto others in a way of Prophecy. And as it lies before us as an Extraordinary Gift of the Holy Ghost, it is neither to be confined to the strict Notion of Prediction and Foretelling, nor to be extended to every true Declaration of the Mind of God, but only that which is obtained by immediate Revelation.

[Sect. 9] This Peculiar Gift therefore of the Holy Spirit we may a little distinctly inquire into. And two things concerning it may be considered. (1.) Its General Nature. (2.) The particular ways whereby especial Revelation was granted unto any. First, For its Nature in general it consisted in Inspiration. So the Apostle speaks of the Prophesies recorded in the Scripture, 2 Tim. 3. 16. 〈 in non-Latin alphabet 〉 . Divine Inspiration was the Original and Cause of it. And the acting of the Holy Ghost in communicating his Mind unto the Prophets was called Inspiration on a double account. First, in answer unto his Name and Nature. The Name whereby He is revealed unto us signifieth Breath; and He is called the Breath of God whereby his Essential Relation to the Father and Son, with his Eternal Natural Emanation from them, is expressed. And therefore when our Savior gave Him unto his Disciples as a proper Instructive Emblem of what he gave he breathed upon them, John 20. 22. So also in the great Work of the Infusion of the Reasonable Soul into the Body of Man, it is said, God breathed into him the Breath of Life, Gen. 2. 7. From hence I say it is, namely from the Nature and Name of the Holy Spirit, that his immediate actings on the Minds of Men in the supernatural Communication of Divine Revelations unto them is called Inspiration or Inbreathing. And the Unclean Spirit counterfeiting his Actings, did inspire his Worshippers with a preternatural Afflatus, by ways suited unto his own filthy Vileness. Secondly; This Holy Work of the Spirit of God, as it is expressed suitable to his Name and Nature, so the Meekness, Gentleness Facility wherewith he works is intended hereby. He did as it were gently and softly breath into them the Knowledge and Comprehension of Holy Things. It is an especial and immediate Work wherein he acts suitably unto his Nature as a Spirit, the Spirit or Breath of God; and suitably unto his peculiar Personal Properties of Meekness Gentleness and Peace. So his Acting is Inspiration, whereby he came within the Faculties of the Souls of Men, acting them with a Power that was not their own. It is true when He had thus inspired any with the Mind of God, they had no Rest nor could have unless they declared it in its proper Way and Season; Jer. 20. 9. Then I said I will not make mention of him, nor speak in his Name anymore; but his Word was in mine heart as a burning Fire shut up in my Bones, and I was weary with forbearing I could not stay. But this Disturbance was from a moral sense of their Duty, and no • from any violent Agitations of his upon their Natures. And whereas sometimes trouble and consternation of Spirit did befall some of the Prophets in and under the Revelations they received from Him; it was on a double account. First, Of the dreadful Representations of things that were made unto them in Visions. Things of great dread and terror were represented unto their Fancies and Imaginations. Secondly, Of the greatness and dread of the Things themselves revealed, which sometimes were terrible and destructive, Dan. 17. 27. Chap. 7. 15, 28. Hab. 16. Isa. 21. 2, 3, 4. But his Inspirations were gentle and placid.

[Sect. 10] Secondly; The immediate Effects of this Inspiration were, that those inspired were moved or acted by the Holy Ghost. Holy Men of God spake 〈 in non-Latin alphabet 〉 , 2 Pet. 1. 21. Moved or Acted by the Holy Ghost. And two things are intended hereby. First, The Preparation and Elevation of their Intellectual Faculties, their Minds and Understandings wherein his Revelations were to be received. He prepared them for to receive the Impressions he made upon them, and confirmed their memories to retain them. He did not indeed so enlighten and raise their Minds as to give them a distinct Understanding and full Comprehension of all the Things themselves that were declared unto them. There was more in their Inspirations than they could search into the bottom of Hence although the Prophets under the Old Testament were made use of to communicate the clearest Revelations and Predictions concerning Jesus Christ, yet in the Knowledge and Understanding of the meaning of them, they were all inferior to John the Baptist, as he was in this Matter to the meanest Believer, or least in the Kingdom of Heaven. Therefore for their own Illumination and Edification did they diligently inquire by the ordinary means of Prayer and Meditation, into the meaning of the Spirit of God in those Prophesies which themselves received by extraordinary Revelation, 1 Pet. 1. 10, 11. Nor did Daniel who had those express Representations and glorious Visions concerning the Monarchies of the World, and the providential Alterations which should be wrought in them, understand what and how things would be in their Accomplishment. That account he doth give of himself in the close of his Visions, Chap. 12 8, 9. But he so raised and prepared their Minds, as that they might be capable to receive and retain those impressions of things which he communicated unto them. So a Man Tunes the Strings of an Instrument, that it may in a due manner receive the Impressions of his Finger and give out the Sound he intends. He did not speak in them or by them, and leave it unto the Use of their Natural Faculties their Minds or Memories, to understand and remember the things spoken by Him, and so declare them to others. But he himself acted their Faculties, making use of them to express his Words not their own Conceptions. And herein besides other things consists the difference between the Inspirations of the Holy Spirit and those so called of the Devil. The utmost that Satan can do is, to make strong impressions on the Imaginations of Men, or influencing their Faculties by possessing, wresting, distorting the Organs of the Body and Spirits of the Blood. The Holy Spirit is in the Faculties and useth them as his Organs. And this he did secondly with that Light and Evidence of Himself, of his Power, Truth and Holiness, as left them liable to no suspicion, whether their Minds were under his Conduct and Influence or no. Men are subject to fall so far under the Power of their own Imaginations, through the prevalency of a corrupt distempered Fancy, as to suppose them Supernatural Revelations. And Satan may and did of old, and perhaps doth so still impose on the minds of some, and communicate unto them such a conception of his Insinuations, as that they shall for a while think them to be from God himself. But in the Inspirations of the Holy Spirit, and his actings of the Minds of the Holy Men of old, he gave them infallible Assurance that it was himself alone by whom they were acted, Jer. 23. 28. If any shall ask by what 〈 in non-Latin alphabet 〉 or Infallible Tokens, they might know assuredly the Inspirations of the Holy Spirit, and be satisfied with such a persuasion as was not liable to mistake, that they were not imposed upon? I must say plainly, That cannot tell; for these are things whereof we have no Experience. Nor is anything of this Nature, whatever some falsely and foolishly impute unto them who profess and avow an interest in the ordinary gracious workings of the Holy Ghost, pretended unto. What some Phrenetical Persons in their Distempers or under their Delusions have boasted of, no sober or wise Man esteems worthy of any sedate Consideration. But this I say, It was the Design of the Holy Ghost to give those whom He did thus extraordinarily inspire, an Assurance sufficient to bear them out in the discharge of their Duty that they were acted by himself alone. For in the pursuit of their Work which they were by Him called unto, they were to encounter various Dangers, and some of them to lay down their Lives for a Testimony unto the Truth of the Message delivered by them. This they could not be engaged into without as full an evidence of his acting them, as the Nature of Man in such Cases is capable of; The Case of Abraham fully confirms it. And it is impossible but that in these extraordinary workings there was such an impression of Himself, his Holiness and Authority left on their Minds, as did secure them from all fear of Delusion. Even upon the Word as delivered by them unto others, he put those Characters of Divine Truth, Holiness and Power, as rendered it 〈 in non-Latin alphabet 〉 worthy to be believed, and not to be rejected without the highest sin by them unto whom it came. Much more was there such an evidence in it unto them who enjoyed its Original Inspiration. Secondly, He acted and guided them as to the very Organs of their Bodies, whereby they expressed the Revelation which they had received by Inspiration from Him. They spake as they were acted by the Holy Ghost. He guided their Tongues in the Declaration of his Revelations, as the Mind of a Man guideth his Hand in writing to express its Conceptions. Hence David having received Revelations from Him, or being inspired by Him, affirms in his Expression of them, That his Tongue was the Pen of a ready Writer, Psal. 45. 2. that is, it was so guided by the Spirit of God to express the Conceptions received from Him. And on this account God is said to speak by their Mouths, as he spake by the Mouth of the Holy Prophets, Luke 1. 70. all of whom had but one Mouth on the account of their absolute Consent and Agreement in the same Predictions; For this is the meaning of one Voice or one Mouth in a Multitude. The Holy Ghost spake by the Mouth of David, Acts 1. 16. For whatever they received by Revelation they were but the Pipes through which the Waters of it were conveyed, without the least mixture with any allay from their Frailties or Infirmities. So when David had received the Pattern of the Temple, and the manner of the whole Worship of God therein by the Spirit; 1 Chron. 28. 12. He says, All this the Lord made me understand in writing by his hand upon me, even all the Work of this Pattern, v. 19. The Spirit of God not only revealed it unto him, but so guided Him in the writing of it down, as that he might understand the Mind of God out of what Himself had written; or he gave it him so plainly and evidently, as if every Particular had been expressed in writing by the Finger of God.

[Sect. 11] It remaineth that as unto this first extraordinary Work and Gift of the Holy Ghost, we consider those especial Ways and Means which he made use of in the Communication of his Mind unto the Prophets, with some other accidental Adjuncts of Prophesy. Some following Maimonides in his More Nebuchim, have from the several ways of the Communication of Divine Revelations, distinguished the Degrees of Prophesy or of the Gifts of it, preferring one above another. This I have elsewhere disproved, Expos. Heb. Chap. 1. Neither indeed is there either hence or from any other ground the least occasion to feign those eleven Degrees of Prophesy which he thought he had found out; much less may the Spirit or Gift of Prophesy be attained by the ways he prescribes, and with Tatianus seems to give countenance unto. The distinct outward manners and ways of Revelation mentioned in the Scriptures may be reduced unto three Heads. (1.) Voices. (2.) Dreams. (3.) Visions. And the accidental Adjuncts of it are two; (1.) Symbolical Actions. (2.) Local Mutations. The Schoolmen after Aquinas 22. q. 174. A. 1. do commonly reduce the means of Revelation unto three Heads. For whereas there are three ways whereby we come to know anything. (1.) By our External Senses. (2.) By Impressions on the Fantasy or Imagination. (3.) By pure Acts of the Understanding; So God by three ways revealed his Will unto the Prophets: (1.) By Objects of their Senses as by audible Voices. (2.) By Impressions on the Imagination in Dreams and Visions. (3.) By Illustration or enlightening of their Minds. But as this last way expresseth Divine Inspiration, I cannot acknowledge it as a distinct way of Revelation by itself. For it was that which was absolutely necessary to give an infallible assurance of mind in the other ways also. And setting that aside, there is none of them but are obnoxious to Delusion.

[Sect. 12] First, God sometimes made use of an Articulate Voice, speaking out those things which he did intend to declare in words significant of them. So he revealed Himself or his Mind unto Moses when he spake to him face to face as a Man speaketh unto his Friend, Exod. 33. 11. Numb. 12. 8. And as far as I can observe the whole Revelation made unto Moses, was by outward audible articulate Voices, whose Sense was impressed on his Mind by the Holy Spirit. For an external Voice without an inward Elevation and Disposition of Mind, is not sufficient to give security and assurance of Truth unto him that doth receive it. So God spake to Elijah, 1 Kings 19. 12, 13, 14. as also to Samuel and Jeremiah, and it may be to all the rest of the Prophets at their first Calling and Entrance into their Ministry. For words formed miraculously by God, and conveyed sensibly unto the outward Ears of Men, carry a great Majesty and Authority with them. This was not the usual way of God's revealing his Mind, nor is it signified by that Phrase of Speech, The Word of the Lord came unto me; whereby no more is intended but an immediate Revelation by what way or means soever it was granted. Mostly this was by that Secret effectual Impression on their Minds which we have before described. And these Voices were either immediately created by God himself as when he spake unto Moses, wherein the eminency of the Revelation made unto him principally consisted, or the Ministry of Angels was used in the Formation and Pronunciation of them. But, as we observed before, the Divine Certainty of their Minds to whom they were spoken with their Abilities infallibly to declare them unto others, was from an immediate internal Work of the Spirit of God upon them. Without this the Prophets might have been imposed on by external audible Voices; nor would they by themselves give their minds an infallible assurance.

[Sect. 13] Secondly; Dreams were made use of under the Old Testament to the same purpose, and unto them also I refer all those Visions which they had in their sleep though not called Dreams. And these in this Case were the immediate Operation of the Holy Ghost as to the Divine and Infallible Impressions they conveyed to the Minds of Men. Hence in the Promise of the Plentiful Pouring out of the Spirit or Communication of his Gifts, mention is made of Dreams, Acts 2. 17. I will pour out my Spirit upon all flesh, and your Sons and your Daughters shall Prophesy, your young Men shall see Visions, and your old Men shall dream Dreams. Not that God intended much to make use of this way of Dreams and Nocturnal Visions under the New Testament; but the intention of the words is to show, that there should be a plentiful E •• usion of that Spirit which acted by those various Ways and Means then under the Old. Only as to some particular Directions God did sometimes continue his Intimations by Visions in the Rest of the Night. Such a Vision had Paul, Acts 16. 10. But of old this was more frequent. So God made a signal Revelation unto Abraham, when the horror of a deep sleep fell upon him, Gen. 15. 12, 13, 14. And Daniel heard the Voice of the words of him that spake unto him, when he was in a deep Sleep, Dan. 10. 9. But this Sleep of theirs I look not on as Natural, but as that which God sent and cast them into, that therein he might represent the Image of things unto their Imaginations. So of old he caused a deep sleep to fall on Adam, Gen. 2. 21. The Jews distinguish between Dreams and those Visions in Sleep as they may be distinctly considered; but I cast them together under one Head of Revelation in Sleep. And this way of Revelation was so common, that one who pretended to Prophesy would cry out 〈 in non-Latin alphabet 〉 , I have dreamed, I have dreamed, Jer. 23. And by the Devils imitation of God's dealing with his Church, this became a way of Vaticination among the Heathen also, Hom. Ili. 1. 〈 in non-Latin alphabet 〉 ; A Dream is from Jupiter. And when the reprobate Jews were deserted as to all Divine Revelations, they pretended unto a singular skill in the Interpretation of Dreams, on the account of their deceit wherein they were sufficiently infamous.

[Sect. 14] Thirdly; God revealed himself in and by Visions or Representations of things to the inward or outward senses of the Prophets. And this way was so frequent, that it bare the Name for a Season of all Prophetical Revelations. For so we observed before that a Prophet of old time was called a Seer. And that because in their receiving of their Prophesies they saw Visions also. So Isaiah terms his whole Glorious Prophesy 〈 in non-Latin alphabet 〉 the Vision which he saw, Chap. 1. 1. partly from the especial Representation of things that were made unto Him, Chap. 6. 1, 2, 3. and partly it may be from the Evidence of the things revealed unto him, which were cleared as fully to his Mind as if he had had an ocular inspection of them. So from the Matter of them, Prophesies began in common to be called the Burden of the Lord. For he burdened their Consciences with his Word, and their Persons with its Execution. But when false Prophets began to make frequent use and to serve themselves of this Expression it was forbidden, Jer. 23. 33, 36. And yet we find that there is mention hereof about the same Time it may be by Habakkuk, Chap. 1. 1. as also after the return from the Captivity, Zech. 9. 1. Mal. 1. 1. Either therefore this respected that only season wherein false Prophets abounded, whom God would thus deprive of their Pretence; or indeed the People by Contempt and Scorn did use that Expression as that which was familiar unto the Prophets in their Denunciation of God's Judgments against them, which God here rebukes them for and threatens to revenge. But none of the Prophets had all their Revelations by Visions; nor doth this concern the Communication of the Gift of Prophesy but it Exercise. And their Visions are particularly recorded. Such were those of Isa. 6. 1, 2. Jer. 1. 11, 14, 15. Ezek. 1. and the like. Now these Visions were of two sorts. (1.) Outward Representations of things unto the bodily Eyes of the Prophets. (2.) Inward Representations unto their Minds. (1.) There were sometimes appearances of Persons or Things made to their outward Senses. And herein God made use of the Ministry of Angels. Thus three Men appeared unto Abraham, Gen. 18. 1, 2. one whereof was the Son of God himself, the other two Ministring Angels as hath been proved elsewhere. So was the Burning Bush which Moses saw, Exod. 3. 2. The Appearances without similitude of any living thing on Mount Sinai at the giving of the Law, Exod. 19. The Man that Joshua saw at the Siege of Jericho, Chap. 5. 13, 14. Such were the Seething-Pot and Almond-Rod seen by Jeremiah, Chap. 1. 11, 14. as also his Baskets of Figs, and many more of the like kind might be instanced in. In these Cases God made Representations of Things unto their outward Senses. (2.) They were made sometimes only to their Minds. So it is said expressly that when Peter saw his Vision of a Sheet knit at the four Corners and let down from Heaven to Earth he was in a Trance, 〈 in non-Latin alphabet 〉 , Acts 10. 10. An Extasie seized on him, whereby for a season he was deprived of the use of his bodily Senses. And to this Head I refer Daniel 's and the Apocalyptical Visions. Especially I do so all those wherein a Representation was made of God himself and his Glorious Throne. Such as that of Micaiah, 1 Kings 22. 18. and Isa. 6. 1. Ezek. 1. 3, 4, 5. It is evident that in all these there was no use of the bodily Senses of the Prophets, but only their Minds were affected with the Idea's and Representation of Things. But this was so effectual, as that they understood not but that they also made use of their visive Faculty. Hence Peter when he was actually delivered out of Prison, thought a good while that he had only seen a Vision, Acts 12. 9. for he knew how powerfully the Mind was wont to be affected by them. Now these Visions of both sorts were granted unto the Prophets to confirm their Minds in the Apprehension of the Things communicated unto them for the instruction of others. For hereby they were deeply affected with them, whereunto a clear Idea and Representation on of things doth effectually tend. But yet two things were required to render these Visions direct and complete Parts of Divine Revelation. (1.) That the Minds of the Prophets were acted guided and raised in a due manner by the Holy Spirit for the receiving of them; this gave them their Assurance that their Visions were from God. (2.) His enabling them faithfully to retain, and infallibly to declare what was so represented unto them, For instance, Ezekiel receiveth a Vision by way of Representation unto his Mind of a Glorious Fabric of a Temple, to instruct the Church in the Spiritual Glory and Beauty of Gospel-Worship which was to be introduced, Chap. 44. 4, 5, 6, &c. It seems utterly impossible for the Mind of Man to conceive and retain at once all the Harmonious Structure, Dimensions, and Laws of the Fabric represented. This was the peculiar Work of the Holy Ghost, namely to implant and preserve the Idea presented unto him on his Mind, and to enable him accurately and infallibly to declare it. So David affirms that the Spirit of God made him to understand the Pattern of the Temple built by Solomon in writing by his hand upon him.

[Sect. 15] Secondly; There were some Accidental Adjuncts of Prophesy, which at sometimes accompanied it. In the Revelation of the Will of God to the Prophets, they were sometimes enjoined Symbolical Actions. So Isaiah was commanded to walk naked and bare-foot, Isa. 20. 1, 2, 3. Jeremiah to dispose of a Linnen Girdle, Chap. 13. 1, 2. Ezekiel to lie in the Siege, Chap. 4. 1, 2, 3, 4. and to remove the Stuff of his House, Chap. 12. 3, 4. Hosea to take a Wife of Whoredoms, and Children of Whoredoms, Hos. 1. 2. I shall be brief in what is frequently spoken unto. Some of these things, as Isaiah 's going Naked, and Hosea 's taking a Wife of Whoredoms, contain things in them against the Light of Nature and the express Law of God, and of evil example unto others. None of these therefore can be granted to have been actually done; only these things were represented unto them in Visions to take the deeper impression upon them. And what they saw or did in Vision, they speak positively of their so seeing or doing, see Ezek. 8. 3, 4. For the other Instances, I know nothing but that the things reported might be really performed and not in Vision only. And it is plain that Ezekiel was commanded to do the things he did in the sight of the People for their more evident conviction, Chap. 12. 4, 5, 6. and on the sight whereof they made enquiry what those things belonged unto them, Chap. 24. 19.

[Sect. 16] Secondly; Their Revelations were accompanied with Local Mutations, or their being carried and transported from one place unto another; So was it with Ezekiel, Chap. 8. 3. & 11. 24. And it is expressly said, that it was in the Visions of God. Falling by Divine Dispensation into a Trance or Extasie, wherein their outward Senses were suspended their Operation, their Minds and Understandings were unto their own Apprehension carried in a Holy Rapture from one place unto another, which was effected only by a Divine and Efficacious Representation of the things unto them, which were done in the places from whence they were really absent. And these are some of those Accidents of Prophetical Revelations which are recorded in the Scripture; and it is possible that some other Instances of the like nature may be observed. And all these belong to the 〈 in non-Latin alphabet 〉 , or manifold variety of Divine Revelations mentioned Heb. 1. 1.

[Sect. 17] But here a doubt of no small Difficulty nor of less Importance presents itself unto us. Namely, whether the Holy Ghost did ever grant his Holy Inspirations, and the Gift of Propheste thereby, unto Men wicked and unsanctified. For the Apostle Peter tells us, that Holy Men spake of old as they were moved by the Holy Ghost, 2 Pet. 1. 21. which seems to intimate that all those who were inspired and moved by him as to this Gift of Prophesy were Holy Men of God. And yet on the other hand we shall find that true Prophesies have been given out by Men seeming utterly void of all sanctifying Grace. And to increase the difficulty, it is certain that great Predictions, and those with respect unto Christ himself, have been given and made by Men guided and acted for the most part by the Devil. So was it with Balaam who was a Sorcerer, that gave himself to Diabolical Enchantments and Divinations, and as such a one was destroyed by God's Appointment. Yea at or about the same time wherein he uttered a most Glorious Prophesy concerning the Messiah the Star of Jacob; being left unto his own Spirit and Inclination, he gave cursed Advice and Counsel for the drawing of the People of God into destructive and Judgment-procuring sins, Numb. 33. 16. And in the whole of his Enterprize he thought to have satisfied his Covetousness with a reward for cursing them by his Enchantments. And yet this Man not only professeth of himself that he heard the Words of God and saw the Visions of the Almighty. Numb. 24. 4. but did actually foretell and prophesy Glorious Things concerning Christ and his Kingdom. Shall we then think that the Holy Spirit of God will immix his own Holy Inspirations with the wicked suggestions of the Devil in a South-sayer? Or shall we suppose that the Devil was the Author of those Predictions, whereas God reproacheth false God's and their Prophets acted by them, that they could not declare the things that should happen, nor show the things that were to come afterwards? Isa. 41. 22, 23. So also it is said of Saul that the Spirit of the Lord departed from him, and an Evil Spirit vexed him; and yet afterwards that the Spirit of God came upon him and he prophesied, 1 Sam. 19. 24. The Old Prophet at Bethel who lied unto the Prophet that came from Judah, and that in the Name of the Lord, seducing him unto Sin and Destruction, and probably defiled with the Idolatry and false Worship of Jeroboam, was yet esteemed a Prophet, and did foretell what came to pass, 1 Kings 13.

[Sect. 18] Sundry things may be offered for the Solution of this Difficulty. For (1.) as to that place of the Apostle Peter; (1.) It may not be taken Universally, that all who prophesied at any time were Personally Holy, but only that for the most part so they were. (2.) He seems to speak particularly of them only who were Pen-men of the Scripture, and of those Prophesies which remain therein for the Instruction of the Church, concerning whom I no way doubt but that they were all Sanctified and Holy. (3.) It may be that he understandeth not real inherent Holiness, but only a Separation and Dedication unto God by especial Office, which is a thing of another nature. (2.) The Gift of Prophesy is granted not to be in itself and its own Nature a Sanctifying Grace, nor is the Inspiration so whereby it is wrought. For whereas it consists in an affecting of the Mind with a transient irradiation of Light in hidden things, it neither did nor could of itself produce Faith, Love, or Holiness in the Heart. Another Work of the Holy Ghost was necessary hereunto.

(3.) There is therefore no Inconsistency in this Matter, that God should grant an immediate Inspiration unto some that were not really sanctified. And yet I would not grant this to have been actually done without a just Limitation. For whereas some were established to be Prophets unto the Church in the whole course of their Lives after their first Call from God, as Samuel, Elijah, Elisha, Jeremiah, and the rest of the Prophets mentioned in the Scripture; in like manner I no way doubt but they were all of them really sanctified by the Holy Spirit of God. But others there were who had only some occasional Discoveries of hidden or future things made unto them, or fell into some Extasies or Raptures with a Supernatural Agitation of their Minds (as it is twice said of Saul ) for a short Season. And I see no Reason why we may not grant, yea from Scripture-Testimonies we must grant, that many such Persons may be so acted by the Holy Spirit of God. So was it with wicked Caiaphas who is said to Prophesy, John 11. 51. And a great Prophesy indeed it was which his words expressed, greater than which there is none in the Scripture. But the Wretch himself knew nothing of the Importance of what was uttered by him. A sudden Impression of the Spirit of God caused him against his Intention to utter a Sacred Truth, and that because he was High Priest whose words were of great Reputation with the People. And as Balaam was over-ruled to Prophesy and speak good of Israel, when he really designed and desired to curse them: So this Caiaphas designing the Destruction of Jesus Christ, brought forth those words which expressed the Salvation of the World by his Death. (5.) For the Difficulty about Balaam himself who was a Sorcerer and the Devil's Prophet, I acknowledge it is of Importance. But sundry things may be offered for the removal of it. (1.) Some do contend that Balaam was a Prophet of God only. That indeed he gave himself unto Judicial Astrology, and the Conjectures of future Events from Natural Causes. But as to his Prophesies they were all Divine; and the Light of them affecting only the Speculative Part of his Mind; had no influence upon his Will, Heart, and Affections which were still corrupt. This Tostatus pleadeth for. But as it is expressly said, That he sought for Enchantments, Numb. 24. 1. So the whole Description of his Course and End gives him up as a Cursed Sorcerer, and he is expressly called 〈 in non-Latin alphabet 〉 , a Sooth-sayer, John. 12. 22. Which word though we have once rendered by Prudent, that is, One who prudently conjectureth at future Events according unto present appearing Causes, Isa. 3. 2. yet it is mostly used for a Diabolical Diviner or Sooth-sayer. And for what he said of himself, That he heard the Voice of God, and saw the Visions of the Most High, it might be only his own boasting to procure veneration to his Diabolical Incantations. But in Reputation we find he was in those days in the World, and supposed he was to utter Divine Oracles unto Men. This God in his Providence made use of to give out a Testimony to the Nations concerning the coming of the Messiah, the Report whereof was then almost lost amongst Men. In this condition it may be granted, that the Good Spirit of God, without the least Reflection on the Majesty and Purity of his own Holiness did over-rule the Power of the Devil, cast out his Suggestions from the Man's Mind, and gave such an Impression of Sacred Truths in the room of them, as he could not but utter and declare. For that instant he did as it were take the Instrument out of the Hand of Satan, and by his Impression on it caused it to give a sound according to his Mind, which when he had done he left it again unto his Possession. And I know not but that he might do so sometimes with others among the Gentiles who were professedly given up to receive and give out the Oracles of the Devil. So he made the Damsel possessed with a Spirit of Divination and Sooth-saying to acknowledge Paul and his Companions to be Servants of the most High God, and to show to Men the way of Salvation, Acts 16. 16, 17. And this must be acknowledged by them who suppose that the Sybills gave out Predictions concerning Jesus Christ, seeing the whole strain of their Prophetical Oracles were expressly Diabolical. And no Conspiracy of Men or Devils shall cause him to forego his Sovereignty over them, and the using of them to his own Glory. (6.) The Case of Saul is plain. The Spirit of the Lord who departed from him, was the Spirit of Wisdom, Moderation and Courage to fit him for Rule and Government, that is, the Gifts of the Holy Ghost unto that purpose, which he withdrew from him. And the Evil Spirit that was upon him, proceeded no farther but to the stirring up Vexatious and disquieting Affections of Mind. And notwithstanding this molestation and punishment inflicted on him, the Spirit of God might at a season fall upon him so as to cast him into a Rapture or Extasie wherein his Mind was acted and exercised in an extraordinary manner, and himself transported into Actions that were not at all according unto his own Inclinations. So is this Case well resolved by Augustine. And for the old Prophet at Bethel, 1 Kings 13. although he appear to have been an evil Man, yet he was one whom God made use of to reveal his Mind sometimes to that People; nor is it probable that he was under Satanical Delusions like the Prophets of Baal; for he is absolutely called a Prophet, and the Word of the Lord did really come unto him, v. 20, 21.

[Sect. 19] The Writing of the Scripture was another Effect of the Holy Ghost, which had its beginning under the Old Testament. I reckon this as a distinct Gift from Prophesy in general, or rather a distinct Species or kind of Prophesy. For many Prophets there were Divinely Inspired, who yet never wrote any of their Prophesies, nor anything else for the use of the Church. And many Pen-men of the Scripture, were no Prophets in the strict sense of that Name. And the Apostle tells us that the 〈 in non-Latin alphabet 〉 , the Scripture or Writing itself was by Inspiration from God, 1 Tim. 3. 16. as David affirms that he had the Pattern of the Temple from the Spirit of God in Writing, because of his guidance of him in putting its Description into Writing, 1 Chron. 28. 19. Now this Ministry was first committed unto Moses, who besides the Five Books of the Law, probably also wrote the Story of Job. Many Prophets there were before Him, but he was the first who committed the Will of God to Writing, after God himself who wrote the Law in Tables of Stone, which was the Beginning and Pattern of the Scriptures. The Writers of the Historical Books of the Old Testament before the Captivity are unknown. The Jews call them 〈 in non-Latin alphabet 〉 the first or former Prophets. Who they were in particular is not known; but certain it is that they were of the Number of those Holy Men of God, who of old Wrote and Spake as they were moved by the Holy Ghost; Hence are they called Prophets. For although they wrote in an Historical manner, as did Moses also, concerning things past and gone in their Days, or it may be presently acted in their own Times, yet they did not Write them either from their own Memory, nor from Tradition, nor from the Rolls or Records of Times, (although they might be furnished with and skilled in these things) but by the Inspiration, Guidance and Direction of the Holy Ghost. Hence are they called Prophets in such a Latitude as the Word may be used in, to signify any that are Divinely Inspired, or receive immediate Revelations from God. And thus was it with all the Pen-men of the Holy Scripture. As their Minds were under that full assurance of Divine Inspiration which we before described, so their words which they wrote were under the especial care of the same Spirit, and were of his Suggestion or Inditing.

[Sect. 20] There were therefore three things concurring in this Work. (1.) The Inspiration of the Minds of these Prophets, with the Knowledge and Apprehension of the things communicated unto them. (2.) The Suggestion of words unto them to express what their Minds conceived. (3.) The guidance of their Hands in setting down the words suggested, or of their Tongues in uttering them unto those by whom they were committed to Writing, as Baruch wrote the Prophesy of Jeremiah from his Mouth, Jer. 36. 3. 18. If either of these were wanting, the Scripture could not be absolutely and every way Divine and Infallible. For if the Pen-Men of it were left unto themselves in anything wherein that Writing was concerned, who can secure us that nihil Humani no Human Imperfection mixed itself therewithal. I know some think that the Matter and Substance of things only was communicated unto them; but as for the words whereby it was to be expressed, that was left unto themselves and their own Abilities. And this they suppose is evident from that variety of Style which according to their various Capacities, Education and Abilities, is found amongst them. This argues, as they say, that the wording of their Revelations was left unto themselves, and was the Product of their Natural Abilities. This in general I have spoken unto elsewhere, and manifested what mistakes sundry have run into about the Style of the Holy Pen-Men of the Scripture. Here I shall not take up what hath been argued and evinced in another place. I only say that the variety intended ariseth mostly from the variety of the Subject Matters treated of; nor is it such as will give any countenance to the profaneness of this Opinion. For the Holy Ghost in his Work on the Minds of Men doth not put a force upon them, nor acts them any otherwise than they are in their own Natures, and with their present Endowments and Qualifications meet to be acted and used. He leads and conducts them in such Paths wherein they are able to walk. The words therefore which he suggests unto them are such as they are accustomed unto, and he causeth them to make use of such Expressions as were familiar unto themselves. So he that useth divers Seals maketh different Impressions, though the guidance of them all be equal and the same. And he that toucheth skillfully several Musical Instruments variously tuned, maketh several Notes of Music. We may also grant and do, That they used their own Abilities of Mind and Understanding in the choice of Words and Expressions. So the Preacher sought to find out acceptable words, Eccles. 12. 10. But the Holy Spirit who is more intimate unto the Minds and Skill of Men than they are themselves, did so guide act and operate in them, as that the words they fixed upon were as directly and certainly from him, as if they had been spoken to them by an audible Voice. Hence that which was written was upright, even Words of Truth, as in that place. This must be so or they could not speak as they moved by the Holy Ghost, nor could their Writing be said to be of Divine Inspiration. Hence ofttimes in the Original great Senses and Significations depend on a single Letter, as for instance in the change of the Name of Abraham; And our Savior affirms that every Apex and Iota of the Law, is under the care of God as that which was given by Inspiration from himself, Matth. 5. But I have on other occasions treated of these things, and shall not therefore here enlarge upon them.

[Sect. 21] The third sort of the immediate extraordinary Operations of the Holy Ghost absolutely exceeding the actings and compliance of Human Faculties are Miracles of all sorts, which were frequent under the Old Testament. Such were many things wrought by Moses and Joshua, Elijah and Elisha with some others; those by Moses exceeding, if the Jews fail not in their Computation, all the rest that are recorded in the Scripture. Now these were all the immediate Effects of the Divine Power of the Holy Ghost. He is the sole Author of all real miraculous Operations. For by Miracles we understand such Effects as are really beyond and above the Power of Natural Causes however applied unto Operation. Now it is said expressly that our Lord Jesus Christ wrought Miracles (for Instance, the casting out of Devils From Persons possessed) by the Holy Ghost. And if their immediate Production were by him in the Human Nature of Jesus Christ personally united unto the Son of God; how much more must it be granted that it was He alone whose Power they were wrought in those who had no such Relation unto the Divine Nature. And therefore where they are said to be wrought by the Hand or Finger of God, it is the Person of the Holy Spirit which is precisely intended as we have declared before; And the Persons by whom they were wrought were never the real Subjects of the Power whereby they were wrought, as though it should be inherent and residing in them as a Quality, Acts 2. 12, 16. Only they were infallibly directed by the Holy Ghost by Word or Action to presignifie their Operation. So was it with Joshua when he commanded the Sun and Moon to stand still, Josh. 10. 12. There was no Power in Joshua, no not extraordinarily communicated to Him, to have such a real influence upon the whole frame of Nature as to effect so great an Alteration therein. Only he had a Divine Warranty to speak that which God himself would effect; whence it is said that therein God hearkened unto the Voice of a Man, v. 14. It is a vanity of the greatest magnitude in some of the Jews as Maimonides More Nebuch. p. 2. cap. 35. Levi B. Gerson on the place, and others who deny any fixation of the Sun or Moon, and judge that it is only the speed of Joshua in subduing his Enemies before the close of that day which is intended. This they contend for lest Joshua should be thought to have wrought a greater Miracle than Moses. But as the Prophet Habakkuk is express to the contrary, c. 3. 11. and their own Sirachides, c. 45. 56. so it is no small prevarication in some Christians to give countenance unto such a putid Fiction, see Grot. in loc. It is so in all other miraculous Operations, even where the Parts of the Bodies of Men were made instrumental of the Miracle itself, as in the Gift of Tongues. They who had that Gift did not so speak from any Skill or Ability residing in them, but they were merely Organs of the Holy Ghost which he moved at his Pleasure. Now the end of all these miraculous Operations was to give reputation to the Persons, and to confirm the ministry of them by whom they were wrought. For as at first they were the occasion of wonder and astonishment, so upon their consideration they evidenced the respect and regard of God unto such Persons and their Work. So when God sent Moses to declare his Will in an extraordinary manner unto the People of Israel, he commands him to work several Miracles or Signs before them that they might believe that he was sent of God, Exod. 4. 8. And such Works were called Signs, because they were Tokens and Pledges of the Presence of the Spirit of God with them by whom they were wrought. Nor was this Gift ever bestowed on any Man alone or for its own sake, but it was always subordinate unto the Work of Revealing or Declaring the Mind of God. And these are the general Heads of the extraordinary Operations of the Holy Spirit of God in Works exceeding all Human or Natural Abilities in their whole kind.

[Sect. 22] The next sort of the Operations of the Holy Ghost under the Old Testament whose Explanation was designed, is of those whereby he improved proved through immediate impression of his own Power, the Natural Faculties and Abilities of the Minds of Men. And these as was intimated have respect to things Political, Moral, Natural, and Intellectual, with some of a mixed Nature. First, He had in them respect unto things Political, such were his Gifts whereby he enabled sundry Persons unto Rule and Civil Government amongst Men. Government or Supreme Rule is of great concernment unto the Glory of God in the World and of the highest usefulness unto Mankind. Without it the whole World would be filled with violence, and become a Stage for all Wickedness visibly and openly to act itself upon in disorder and confusion. And all Men confess that unto a due management hereof unto its proper Ends, sundry peculiar Gifts and Abilities of Mind are required in them and needful for them who are called thereunto. These are they themselves to endeavor after and sedulously to improve the Measures which they have attained of them. And where this is by any neglected, the World and themselves will quickly feed on the Fruits of that Negligence. But yet because the utmost of what Men may of this kind obtain by their ordinary endeavors and an ordinary Blessing thereon, is not sufficient for some especial ends which God aimed at in and by their Rule and Government; the Holy Ghost did oftentimes give an especial Improvement unto their Abilities of Mind by his own immediate and extraordinary Operation. And in some Cases he manifested the Effects of his Power herein by some external visible Signs of his coming on them in whom he so wrought. So in the first Institution of the Sanhedrim or Court of Seventy Elders, to bear together with Moses the Burden of the People in their Rule and Government; the Lord is said to put his Spirit upon them, and that the Spirit rested on them, Numb. 11. 16, 17. And the Lord said unto Moses, Gather unto me Seventy Men of the Elders of Israel, whom thou knowest to be Elders of the People and Officers over them. And I will take of the Spirit that is upon thee and put it upon them, and they shall bear the burden of the People with thee, verse. 25. And the Lord took of the Spirit that was on Moses and gave it unto the Seventy Elders, and the Spirit rested on them. That which these Elders were called unto, was a share in the Supreme Rule and Government of the People, which was before entirely in the hand of Moses. This the occasion of their Call declares, verse. 11, 12, 13, 14, 15. and they were 〈 in non-Latin alphabet 〉 inferior Officers before; such as they had in Egypt who influenced the People by their Counsel and Arbritration, Exod. 3. 16. Chap. 5. 6. Chap. 24. 1, 9. Now they had a Supreme Power in Judgment committed to them, and were thence called 〈 in non-Latin alphabet 〉 or God's. For these were they unto whom the Word of God came who were thence called God's, John 10. 34, 35. Psal. 82. 6. and not the Prophets who had neither Power nor Rule. And on them the Spirit of God that was in Moses rested; that is, wrought the same Abilities for Government in them as he had received. That is, Wisdom, Righteousness, Diligence, Courage and the like; that they might judge the People wisely, and look to the Execution of the Law impartially. Now when the Spirit of God thus rested on them, it is said they Prophesied and ceased not, v. 25, 26. That is, they sang or spake forth the Praises of God in such a way and manner as made it evident unto all that they were extraordinarily acted by the Holy Ghost. So is that Word used 1 Sam. 10. 10. and elsewhere. But this Gift and Work of Prophesy was not the especial End for which they were endowed by the Spirit, for they were now called as hath been declared unto Rule and Government. But because their Authority and Rule was new among the People, God gave that visible Sign and Pledg of his calling them to their Office, that they might have a due Veneration of their Persons and acquiesce in their Authority. And hence from the Ambiguity of that word 〈 in non-Latin alphabet 〉 which we render and ceased not, they Prophesied and ceased not, verse. 25. which may signify to add as well as to cease; many of the Jews affirm that they so prophesied no more but that day only; they prophesied then and added not, that is, to do so anymore. So when God would erect a Kingdom amongst them, which was a new kind of Government unto them, and designed Saul to be the Person that should Reign, it is said that he gave him another heart; 1 Sam. 10. 9. that is, the Spirit of God came upon him as it is elsewhere expressed to endow him with that Wisdom and Magnanimity that might make him meet for Kingly Rule. And because he was new called from a Low Condition unto Royal Dignity; the Communication of the Spirit of God unto him was accompanied with a Visible sign and Token, that the People might acquiesce in his Government who were ready to despise his Person. For he had also an extraordinary Afflatus of the Spirit expressing itself in a Visible Rapture, verse. 10, 11. And in like manner he dealt with others. For this cause also he instituted the Ceremony of Anointing at their Inauguration; for it was a Token of the Communication of the Gifts of the Holy Ghost unto them; though respect were had therein to Jesus Christ who was to be anointed with all his fullness, of whom they were Types unto that People. Now these Gifts for Government are Natural and Moral Abilities of the Minds of Men, such as are Prudence, Righteousness, Courage, Zeal, Clemency and the like. And when the Holy Ghost fell upon any Persons to enable them for Political Rule and the Administration of Civil Power, he did not Communicate Gifts and Abilities unto them quite of another kind, but only gave them an extraordinary improvement of their own ordinary Abilities. And indeed so great is the Burden wherewith a just and useful Government is attended, so great and many are the Temptations which Power and a Confluence of Earthly Things will invite and draw towards them, that without some especial Assistance of the Holy Spirit of God, Men cannot choose but either sink under the weight of it, or wretchedly miscarry in its Exercise and Management. This made Solomon when God in the beginning of his Reign, gave him his option of all earthly desirable things, to prefer Wisdom and Knowledge for Rule before them all, 2 Chron. 1. 10, 11, 12. And this he received from him who is the Spirit of Wisdom and Understanding, Isa. 11. 3. And if the Rulers of the Earth would follow this Example, and be earnest with God for such supplies of his Spirit as might enable them unto an Holy Righteous discharge of their Office, it would in many places be better with them and the World, than it is or can be where is the state of things described, Hos. 7. 3, 4, 5. Now God of old did carry this Dispensation out of the Pale of the Church for the effecting of some especial Ends of his own; and I no way question but that he continueth still so to do. Thus he anointed Cyrus, and calls him his Anointed accordingly, Isa. 45. 1. For Cyrus had a double Work to do for God in both parts whereof he stood in need of his especial Assistance. He was to execute his Judgments and Vengeance on Babylon, as also to deliver his People that they might re-edify the Temple. For both these he stood in need and did receive especial Aid from the Spirit of God, though he was in himself but a ravenous Bird of prey, Isa. 46. 11. For the Gifts of this Holy One in this kind wrought no real Holiness in them on whom they were bestowed; they were only given them for the good and benefit of others, with their own success in what they attempted unto that purpose. Yea, and many on whom they are bestowed never consider the Author of them, but sacrifice to their own Nets and Drags, and look on themselves as the Springs of their own Wisdom and Ability. But it is no wonder that all regard unto the Gifts of the Holy Ghost in the Government of the World is despised, when his whole Work in and towards the Church itself is openly derided.

[Sect. 23] Secondly; We may add hereunto those especial Endowments with some Moral Virtues which he granted unto sundry Persons for the accomplishment of some especial Design. So He came upon Gideon and upon Jephthah to anoint them unto the Work of delivering the People from their Adversaries in Battle, Judge. 6. 34. Chap. 11. 29. It is said before of them both, That they were Men of Valour, Chap. 6. 12. Chap. 11. 1. This coming therefore of the Spirit of God upon them and clothing of them, was his especial Excitation of their Courage, and his fortifying of their Minds against those Dangers they were to conflict withal. And this he did by such an efficacious impression of his Power upon them, as that both themselves received thereby a Confirmation of their Call, and others might discern the presence of God with them. Hence it is said that the Spirit of the Lord clothed them, they being warmed in themselves, and known to others by his Gifts and Actings of them.

[Sect. 24] Thirdly; There are sundry Instances of his adding unto the Gifts of the Mind, whereby he qualified Persons for their Duties, even bodily strength When that also was needful for the Work whereunto he called them; Such was his Gift unto Sampson. His bodily strength was supernatural, a mere effect of the Power of the Spirit of God, and therefore when he put it forth in his Calling, it is said that the Spirit of the Lord came mightily upon him, Judge. 14. 6. Chap. 15. 14. or wrought powerfully in him. And he gave him this strength in the way of an Ordinance, appointing the growing of his Hair to be the Sign and Pledg of it; the Care whereof being violated by him, he lost for a season the Gift itself.

[Sect. 25] Fourthly; He also communicated Gifts intellectual to be exercised in and about things Natural and Artificial. So he endowed Bezaliel and Aholiab with Wisdom and Skill in all manner of curious Workmanship about all sorts of things for the building and beautifying of the Tabernacle, Exod. 31. 2, 3. Whether Bezaliel were a Man that had before given himself unto the Acquisition of those Arts and Sciences is altogether uncertain. But certain it is that his present Endowments were extraordinary. The Spirit of God heightened improved and strengthened the Natural Faculties of his Mind, to a Perception and Understanding of all the curious Works mentioned in that place, and unto a skill how to contrive and dispose of them into their Order deigned by God himself. And therefore although the skill and wisdom mentioned differed not in the kind of it from that which others attained by industry; yet he received it by an immediate Afflatus or Inspiration of the Holy Ghost, as to that degree at least, which he was made Partaker of.

[Sect. 27] Lastly; The Assistance given unto Holy Men for the Publishing and Preaching of the Word of God to others, as to Noah who was a Preacher of Righteousness, 2 Pet. 2. 5. for the Conviction of the Word and Conversion of the Elect, wherein the Spirit of God strove with Men, Gen. 6. 3. and preached unto them that were Disobedient, 1 Pet. 3. 19, 20. might here also be considered, but that the Explanation of his whole Work in the Particular will occur unto us in a more proper place.

[Sect. 28] And thus I have briefly passed through the Dispensation of the Spirit of God under the Old Testament. Nor have I aimed therein to gather up his whole Work and all his Actings; for then everything that is praise-worthy in the Church must have been inquired into; For all without him is Death and Darkness and Sin. All Life Light and Power are from him alone. And the instances of things expressly assigned unto him which we have insisted on, are sufficient to manifest that the whole Being and Welfare of the Church depended solely on his Will and his Operation. And this will yet be more evident when we have also considered those other Effects and Operations of his, which being common to both States of the Church under the Old Testament and the New, are purposely here omitted, because the Nature of them is more fully cleared in the Gospel wherein also their Exemplifications are more illustrious. From him therefore was the Word of Promise and the Gift of Prophesy whereon the Church was founded and whereby it was built. From him was the Revelation and Institution of all the Ordinances of Religious Whorship; from him was that Communication of Gifts and Gracious Abilities which any Persons received for the Edification, Rule, Protection, and Deliverance of the Church. All these things were wrought by that one and self-same Spirit, which divideth to every Man severally as he will. And if this were the state of things under the Old Testament, a Judgment may thence be made how it is under the New. The principal Advantage of the present State above that which is past next unto the coming of Christ in the Flesh, consists in the pouring out of the Holy upon the Disciples of Christ in a larger manner than formerly. And yet I know not how it is come to pass that some Men think that neither He nor his Work are of any great use unto us. And whereas we find everything that is good even under the Old Testament assigned unto him as the sole immediate Author of it, it is hard to persuade with many that he continues now to do almost any good at all. And what he is allowed to have any hand in, it is sure to be so stated, as that the principal praise of it may redound unto ourselves; So diverse, yea so adverse are the thoughts of God and Men in these things, where our Thoughts are not captivated unto the Obedience of Faith. But we must shut up this Discourse. It is a common saying among the Jewish Masters, That the Gift of the Holy Ghost ceased under the second Temple or after the finishing of it. Their meaning must be, that it did so as to the Gifts of Ministerial Prophesy, of Miracles, and of Writing the Mind of God by Inspiration for the Use of the Church; Otherwise there is no Truth in their Observation. For there were afterwards especial Revelations of the Holy Ghost granted unto many as unto Simeon and Anna, Luke 1. And others constantly received of his Gifts and Graces to enable them unto Obedience, and fit them for their Employments. For without a continuance of these supplies the Church itself must absolutely cease.

General Dispensation of the HOLY SPIRIT, with respect unto the New Creation. CHAP. II.

[Sect. 1] WE are now arrived at that part of our Work which was principally intended in the Whole; and that because our Faith and Obedience is principally therein concerned. This is the Dispensation and Work of the Holy Ghost with respect to the Gospel, or the New Creation of all things in and by Jesus Christ. And this if anything in the Scripture is worthy of our most diligent Enquiry and Meditation; nor is there anymore important Principle and Head of that Religion which we do profess. The Doctrine of Being and Unity of the Divine Nature is common to us with the rest of Mankind, and hath been so from the Foundation of the World; however some like brute Beasts have herein also corrupted themselves. The Doctrine of the Trinity, or the Subsistence of three Persons in the one Divine Nature or Being, was known to all who enjoyed Divine Revelation even under the Old Testament, though to us it be manifested with more Light and convincing Evidence. The Incarnation of the Son of God was promised and expected from the first entrance of Sin, and received its actual Accomplishment in the fullness of Time, during the continuance of the Mosaical Paedagogie. But this Dispensation of the Holy Ghost whereof we now proceed to treat, is so peculiar unto the New Testament, that the Evangelist speaking of it says, The Holy Ghost was not yet given, because Jesus was not yet glorified, Joh. 7. 39. And they who were instructed in the Doctrine of John the Bapist only, knew not whether there were any Holy Ghost, Acts 19. 2. Both which saying concerned his Dispensation under the New Testament; for his eternal Being and Existence they were not ignorant of, nor did he then first begin to be as we have fully manifested in our foregoing Discourse. To stir us up therefore unto diligence in this Enquiry unto what was in general laid down before, I shall add some Considerations evidencing the Greatness and Necessity of this Duty, and then proceed to the Matter itself that we have proposed to handle and explain.

[Sect. 2] 1. The plentiful Effusion of the Spirit is that which was principally prophesied of, and foretold as the great Priviledg and Pre-eminence of the Gospel-Church State; This was that good Wine which was kept until the last; This all Prophets bear witness unto, see Isa. 35. 7. Chap. 44. 3. Joel. 2. 28. Ezek. 11. 19. Chap. 36. 27. with other places innumerable. The great Promise of the Old Testament was that concerning the coming of Christ in the Flesh. But he was so to come as to put an end unto that whole Church-State, wherein his coming was expected. To prove this was the principal Design of the Apostle in his Epistle to the Hebrews. But this Promise of the Spirit whose accomplishment was reserved for the Times of the Gospel, was to be the Foundation of another Church-State and the means of its Continuance. If therefore we have any interest in the Gospel itself or desire to have; if we have either Part or Lot in this Matter, or desire to be made Partakers of the Benefits which attend thereon, which are no less than our Acceptation with God here and our Salvation hereafter; it is our Duty to Search the Scriptures and inquire diligently into these things. And let no Man deceive us with vain words, as though the things spoken concerning the Spirit of God and his Work towards them that do believe, are fanatical and unintelligible by rational Men, for because of this contempt of him the Wrath of God will come on the Children of Disobedience. And if the World in Wisdom and their Reason know him not, nor can receive him, yet they who believe do know him, for he dwelleth with them and shall be in them, John 14. 17. And the present practice of the World in despising and slighting the Spirit of God and his Work, gives Light and Evidence unto those words of our Savior, that the World cannot receive him. And it cannot do so because it neither seeth him nor knoweth him, or hath no Experience of his Work in them or of his Power and Grace. Accordingly doth it, is it come to pass. Wherefore not to avow the Spirit of God in his Work, is to be ashamed of the Gospel and of the Promise of Christ, as if it were a thing not to be owned in the World.

[Sect. 3] 2. The Ministry of the Gospel whereby we are begotten again that we should be a kind of first Fruits of his Creatures unto God, is from his promised Presence with it and Work in it, called the Ministry of the Spirit, even of the Spirit that giveth Life, 2 Cor. 3. 6. And it is so in opposition to the ministration of the Law, wherein yet there were a multitude of Ordinances of Worship and Glorious Ceremonies. And he who knows no more of the Ministry of the Gospel but what consists in an attendance unto the Letter of Institutions, and the manner of their performance, knows nothing of it. Nor yet is there any extraordinary Afflatus or Inspiration now intended or attended unto, as we are slanderously reported, and as some affirm that we pretend. But there is that present of the Spirit of God with the Ministry of the Gospel, in his Authority, Assistance, Communication of Gifts and Abilities, Guidance and Direction, as without which it will be useless and unprofitable in and unto all that take the Work thereof upon them. This will be more fully declared afterwards. For;

[Sect. 4] 3. The Promise and Gift of the Spirit under the Gospel, is not made nor granted unto any peculiar sort of Persons only, but unto all Believers as their Conditions and Occasions do require. They are not therefore the especial Interest of a few but the common concern of all Christians. The Papists grant that this Promise is continued; but they would confine it to their Pope or their Councils, things nowhere mentioned in the Scripture, nor the Object of any one Gospel-Promise whatever. It is all Believers in their Places and Stations, Churches in their Order, and Ministers in their Office, unto whom the Promise of him is made, and towards whom it is accomplished as shall be shown. Others also grant the continuance of this Gift, but understand no more by it but an ordnary blessing upon Men's rational endeavors, common and exposed unto all alike. This is no less than to overthrow his whole Work, to take his Sovereignty out of his Hand, and to deprive the Church of all especial Interest in the Promise of Christ concerning him. In this enquiry therefore we look after what at present belongs unto ourselves, if so be we are Disciples of Christ and do expect the fulfilling of his Promises. For whatever Men may pretend, unto this day, if they have not the Spirit of Christ they are none of his, Rom. 8. 9. For our Lord Jesus Christ hath promised him as a Comforter to abide with his Disciples forever, Joh. 14. And by him it is that he is present with them and among them to the end of the World, Mat. 28. 20. Chap. 18. 20. That we speak no • as yet of his sanctifying Work, whereby we are enabled to believe and are made Partakers of that Holiness without which no Man shall see God. Wherefore without him all Religion is but a Body without a Soul, a Carcase without an animating Spirit. It is true in the continuation of his Work he ceaseth from putting forth those extraordinary Effects of his Power which were needful for the laying the Foundation of the Church in the World. But the whole Work of his Grace according to the Promise of the Covenant, is no less truly and really carried on at this day in and towards all the Elect of God, than it was on the day of Pentecost and onwards; and so is his communication of Gifts necessary for the edification of the Church, Ephes. 4. 10, 11, 12, 13. The owning therefore and avowing the Work of the Holy Ghost in the Hearts and on the Minds of Men, according to the Tenor of the Convenant of Grace, is the principal part of that Profession which at this day all Believers are called unto.

[Sect. 5] 4. We are taught in an especial manner to pray that God would give his Holy Spirit unto us, that through his Aid and Assistance we may live unto God in that Holy Obedience which he requires at our hands, Luk. 11. 9, 10, 12, 13. Our Savior enjoining an importunity in our Supplications, v. 9, 10. and giving us encouragement that we shall succeed in our Requests, v. 11, 12. makes the Subject Matter of them to be the Holy Spirit; Your Heavenly Father shall give the Holy Spirit to them that ask him, v. 13. Which in the other Evangelists is good things, Mat. 7. 11. because he is the Author of them all in us and to us; Nor doth God bestow any good thing on us, but by his Spirit. Hence the Promise of bestowing the Spirit is accompanied with a Prescription of Duty unto us that we should ask him or pray for him; which is included in every Promise where his sending, giving, or bestowing is mentioned. He therefore is the great Subject Matter of all our Prayers. And that signal Promise of our Blessed Savior to send him as a Comforter to abide with us forever, is a Directory for the Prayers of the Church in all Generations. Nor is there any Church in the World fallen under such a total Degeneracy▪ but that in their Public Offices there are Testimonies of their ancient Faith and Practice in praying for the coming of the Spirit unto them, according to this Promise of Christ. And therefore our Apostle in all his most solemn Prayers for the Churches in his days makes this the chief Petition of them, That God would give unto them and increase in them the Gifts and Graces of the Holy Spirit, with the Spirit himself for sundry especial Effects and Operations whereof they stood in need, Ephes. 1. 17. Chap. 3. 16. Col. 2. 2. And this is a full conviction of what importance the Consideration of the Spirit of God and his Work is unto us. We must deal in this Matter with that confidence which the Truth instructs us unto, and therefore say, That he who prayeth not constantly and diligently for the Spirit of God that he may be made partaker of him for the Ends for which he is promised, is a Stranger from Christ and his Gospel. This we are to attend unto as that whereon our Eternal Happiness doth depend. God knows our State and Condition, and we may better learn our Wants from his Prescription of what we ought to pray for, than from our own Sense and Experience. For we are in the Dark unto our own Spiritual Concerns, through the Power of our Corruptions and Temptations, and know not what we should pray for as we ought, Rom. 8. 26. But our Heavenly Father knows perfectly what we stand in need of. And therefore whatever be our present Apprehensions concerning ourselves which are to be examined by the Word, our Prayers are to be regulated by what God hath enjoined us to ask, and what he hath promised for to bestow.

[Sect. 6] 5. What was before mentioned may here be called over again and farther improved, yea it is necessary that so it should be. This is the solemn Promise of Jesus Christ when he was to leave this World by Death. And whereas he therein made and confirmed his Testament, Heb. 9. 15, 16, 17, He bequeathed his Spirit as his great Legacy unto his Disciples. And this he gave unto them as the great Pledg of their future Inheritance, 2 Cor. 1. 22. which they were to live upon in this World. All other good things he hath indeed bequeathed unto Believers, as he speaks of Peace with God in particular. Peace I leave with you, my Peace I give unto you, John 14. 27. But he gives particular Graces and Mercies for particular Ends and Purposes. The Holy Spirit he bequeaths to supply his own Absence, John 16. 17. that is, for all the Ends of Spiritual and Eternal Life. Let us therefore consider this Gift of the Spirit either formally, under this Notion that he was the principal Legaoy left unto the Church by our dying Savior, or materially, as to the Ends and Purposes for which he is so bequeathed, and it will be evident what valuation we ought to have of Him and his Work. How would some rejoice if they could possess any Relique of anything that belonged unto our Savior in the days of his Flesh, though of no use or benefit unto them? Yea, how great a part of Men called Christians do boast in some pretended Parcels of the Tree whereon he suffered. Love abused by Superstition lies at the bottom of this Vanity. For they would embrace anything left them by their dying Savior. But he left them no such things, nor did ever bless and Sanctify them unto any holy or Sacred Ends. And therefore hath the abuse of them been punished with blindness and Idolatry. But this is openly testified unto in the Gospel then when his Heart was overflowing with Love unto his Disciples, and Care for them, when he took an Holy Prospect of what would be their Condition, their Work, Duty, and Temptations in the World, and thereon made Provision of all that they could stand in need of; he promiseth to leave and give unto them his Holy Spirit to abide with them forever, directing us to look unto Him for all our Comforts and Supplies. According therefore unto our valuation and esteem of Him, of our Satisfaction and Acquiescency in Him, is our regard to the Love, Care and Wisdom of our Blessed Savior to be measured. And indeed it is only in his Word and Spirit wherein we can either honor or despise him in this World. In his own Person he is exalted at the Right Hand of God far above all Principalities and Powers; So that nothing of ours can immediately reach him or affect him. But it is in our regard to these that he makes a Trial of our Faith Love and Obedience. And it is a matter of Lamentation to consider the contempt and scorn that on various Pretences is cast upon this Holy Spirit, and the Work whereunto he is sent by God the Father and by Jesus Christ. For there is included therein a contempt of them also. Nor will a pretence of honoring God in their own way secure such Persons as shall contract the guilt of this Abomination. For it is an Idol and not the God and Father of our Lord Jesus Christ, who doth not work effectually in the Elect by the Holy Ghost according to the Scriptures. And (2.) if we consider this Promise of the Spirit to be given unto us as to the Ends of it; Then,

[Sect. 7] 6. He is promised and given as the sole Cause and Author of all the Good that in this World we are or can be made Partakers of. For (1.) there is no good communicated unto us from God, but it is bestowed on us or wrought in us by the Holy Ghost. No Gift, no Grace, no Mercy, no Priviledg, no Consolation, do we receive possess or use, but it is wrought in us. collated on us, or manifested unto us by him alone. Nor (2.) is there any good in us towards God, any Faith, Love, Duty, Obedience, but what is effectually wrought in us by Him, by him alone. For in us that is in our flesh (and by Nature we are but flesh) there dwelleth no good thing. All these things are from him and by him, as shall God assisting be made to appear by Instances of all sorts in our ensuing Discourse. And these Considerations I thought meet to premise unto our Entrance into that Work which now lieth before us.

[Sect. 8] The great Work whereby God designed to glorify himself ultimately in this World, was that of the New Creation or of the Recovery and Restauration of all things by Jesus Christ, Heb. 1. 1, 2, 3. Ephes. 1. 10. And as this is in general confessed by all Christians, so I have elsewhere insisted on the Demonstration of it. (2.) That which God ordereth and designeth as the principal means for the manifestation of his Glory, must contain the most perfect and absolute Revelation and Declaration of Himself, his Nature, his Being, his Existence and Excellencies. For from their discovery and manifestation, with the Duties which as known they require from rational Creatures, doth the Glory of God arise and no otherwise. (3.) This therefore was to be done in this great Work, and it was done accordingly. Hence is the Lord Christ in his Work of Mediation said to be the Image of the Invisible God, Col. 1. 15. The brightness of his Glory, and the express Image of his Person, Heb. 1. 3. in whose Face the Knowledge of the Glory of God shineth forth unto us, 2 Cor. 4. 6. Because in and by him in his Work of the New Creation all the glorious Properties of the Nature of God are manifested and displayed incomparably above what they were in the Creation of all things in the beginning. I say therefore in the Contrivance, Projection, Production, carrying on, disposal and accomplishment of this great Work, God hath made the most eminent and glorious Discovery of himself unto Angels and Men, Ephes. 3. 8, 9, 10. 1 Pet. 1. 10, 11, 12. That we may Know, Love, Trust, Honor and Obey him in all things as God and according to his Will. (4.) In particular in this New Creation he hath revealed himself in an especial manner as Three in One. There was no one more glorious Mystery brought to Light in and by Jesus Christ than that of the Holy Trinity, or the Subsistence of the Three Persons in the Unity of the same Divine Nature. And this was done not so much in express Propositions or verbal Testimonies unto that purpose, which yet is done also, as by the Declaration of the mutual Divine Internal Acts of the Persons towards one another, and the distinct immediate Divine external Actings of each Person in the Work which they did and do perform. For God revealeth not himself unto us merely Doctrinally and Dogmatically, but by the Declaration of what he doth for us, in us, towards us, in the accomplishment of the Counsel of his Will; see Ephes. 1. 4, 5, 6, 7, 8, 9, 10, 11, 12. And this Revelation is made unto us, not that our minds might be possessed with the Notions of it, but that we may know aright how to place our Trust in Him, how to Obey him and Live unto him, how to obtain and exercise Communion with him, until we come to the enjoyment of him.

[Sect. 9] We may make Application of these things unto, and exemplify them yet farther in the Work under Consideration. Three things in general are in it proposed unto our Faith. (1.) The Supreme Purpose Design Contrivance and Disposal of it. (2.) The Purchasing and Procuring Cause and Means of the Effects of that Design; with its Accomplishment in it Self and with respect unto God. (3.) The Application of the Supreme Design and actual Accomplishment of it to make it effectual unto us. The first of these is absolutely in the Scripture assigned unto the Father, and that Uniformely and everywhere. His Will, His Counsel, His Love, His Grace, His Authority, His Purpose, His Design are constantly proposed as the Foundation of the whole Work, as those which were to be pursued, effected, accomplished; see Isa 42. 1, 2, 3. Psal. 40. 6, 7, 8. John 3. 16. Isa. 53. 10, 11, 12. Ephes. 1. 4, 5, 6, 7, 8, 9, 10. and other places innumerable. And on this Account, because the Son undertook to effect whatever the Father had so designed and purposed, there were many Acts of the Will of the Father towards the Son in sending, giving, appointing of Him, in preparing him a Body, in Comforting and Supporting Him, in rewarding and giving a People unto Him which belong unto the Father on the account of the Authority, Love and Wisdom that were in them, their actual Operation belonging particularly unto another Person. And in these things is the Person of the Father in the Divine Being proposed unto us to be known and adored. Secondly; The Son condescendeth, consenteth, and engageth to do and accomplish in his own Person, the whole Work which in the Authority, Counsel and Wisdom of the Father was appointed for him, Phil. 2. 5, 6, 7, 8. And in these Divine Operations is the Person of the Son revealed unto us to be honored even as we honor the Father. Thirdly, The Holy Ghost doth immediately Work and Effect whatever was to be done in reference unto the Person of the Son, or the Sons of Men, for the Perfecting and Accomplishment of the Father's Counsel, and the Son's Work, in an especial Application of both unto their especial Effects and Ends. Hereby is he made known unto us, and hereby our Faith concerning him and in him is directed. And thus in this great Work of the New Creation by Jesus Christ doth God cause all his Glory to pass before us, that we may both know him and worship him in a due manner. And what is the peculiar Work of the Holy Ghost herein we shall now declare.

Work of the Holy Spirit with respect unto the Head of the New Creation, the Human Nature of Christ. CHAP. III.

[Sect. 1] THe Dispensation and Work of the Holy Ghost in this New Creation; respect, first the Head of the Church, the Lord Jesus Christ in his Human Nature, as it was to be and was united unto the Person of the Son of God. Secondly, It concerns the Members of that Mystical Body in all that belongs unto them as such. And under these two Heads we shall consider them.

[Sect. 2] First; Therefore we are to inquire what are the Operations of the Holy Ghost in reference unto Jesus Christ the Head of the Church. And these were of two sorts. (1.) Such as whereof the Person of Christ in his Human Nature was the immediate Object. (2.) Such as he performs towards others on his behalf; that is, with direct respect unto his Person and Office.

[Sect. 3] But yet before we enter upon the first sort of his Works which we shall begin withal, an Objection of seeming weight and Difficulty must be removed out of our way; which I shall the rather do, because our answer unto it will make the whole matter treated of the more plain and familiar unto us. It may therefore be, and it is Objected, That whereas the Human Nature of Christ is assigned as the immediate Object of these Operations of the Holy Ghost, and that Nature was immediately, inseparably, and undividedly united unto the Person of the Son of God, there doth not seem to be any need, nor indeed room for any such Operations of the Spirit. For could not the Son of God himself in his own Person, perform all things requisite both for the forming, supporting, sanctifying and preserving of his own Nature, without the especial Assistance of the Holy Ghost? Nor is it easy to be understood how an immediate Work of the Holy Ghost should be interposed in the same Person, between the one Nature and the other. And this seeming Difficulty is vehemently pressed by the Socinians, who think to entangle our whole Doctrine of the Blessed Trinity, and Incarnation of the Son of God thereby. But express Testimonies of Scripture, with the clear and evident Analogy of Faith, will carry us easily and safely through this seeming Difficulty. To which End we may Observe; That,

[Sect. 4] 1. The only singular immediate Act of the Person of the Son on the Human Nature, was the Assumption of it into Subsistence with Himself. Herein the Father and the Spirit had no Interest nor concurrence, 〈 in non-Latin alphabet 〉 , but by Approbation and Consent, as Damascene speaks. For the Father did not assume the Human Nature; he was not Incarnate; neither did the Holy Spirit do so. But this was the Peculiar Act, and Work of the Son. See Joh. 1. 14. Rom. 1. 4. Gal. 4. 4. Phil. 2. 6, 7. Heb. 2. 14. 17; which Places with many others to the same Purpose, I have elsewhere expounded, and vindicated from the Exceptions of the Socinians.

[Sect. 5] 2. That the only Necessary Consequent of this Assumption of the Human Nature, or the Incarnation of the Son of God, is the Personal Union of Christ, or the inseparable Subsistence of the assumed Nature in the Person of the Son. This was necessary, and indissoluble, so that it was not impeached, nor shaken in the least, by the temporary dissolution of that Nature by the separation of the Soul and Body. For the Union of the Soul and Body in Christ did not constitute him a Person, that the Dissolution of them should destroy his Personality. But he was a Person by the Uniting of both unto the Son of God.

[Sect. 6] 3. That all other Actings of God in the Person of the Son towards the Human Nature were Voluntary, and did not necessarily ensue on the Union mentioned. For there was no Transfusion of the Properties of one Nature into the other, nor real Physical Communication of Divine Essential Excellencies unto the Humanity. Those who seem to contend for any such thing, resolve all at last into a true Assignation by way of Predication as necessary on the Union mentioned, but contend not for a real transfusion of the Properties of one Nature into the other. But these Communications were Voluntary. Hence were those temporary Dissations, when under his great trial the Human Nature complained of its desertion and Dereliction by the Divine, Matth. 27. 46. For this forsaking was not as to Personal Union, or necessary Subsistence and supportment, but as to Voluntary Communications of Light and Consolation. Hence himself declares that the Human Nature was not the Residential Subject of Omnisciency. For so he speaks, Mark. 13. 32. But of that Day and that hour knoweth no Man, no nor the Angels which are in Heaven, neither the Son, but the Father. For the Exposition given by some of the Ancients, that the Lord Christ speaks not this absolutely, but only, that he knew it not to declare it unto them, is unworthy of him. For no more did the Father so know it, seeing he hath not declared it. But this was the Opinion only of some of them, the more advised were otherwise minded. He speaks of himself with respect unto his Human Nature only. And thereunto all Communications were Voluntary. So after his Ascension God gave him that Revelation that he made to the Apostle: Revel. 1. 1. The Human Nature therefore, however inconceivably advanced, is not the Subject of Infinite Essentially Divine Properties. And the Actings of the Son of God towards it, consequential unto its Assumption, and that indissoluble subsistence in its Union which ensued thereon, are Voluntary.

[Sect. 7] 4. The Holy Ghost as we have proved before, is the immediate Peculiar Efficient Cause of all External Divine Operations; for God Worketh by his Spirit; or in him immediately applies the Power and Efficacy of the Divine Excellencies unto their Operation; Whence the same Work is equally the Work of each Person.

[Sect. 8] 5. The Holy Spirit is the Spirit of the Son, no less than the Spirit of the Father. He proceedeth from the Son, as from the Father. He is the Spirit of the Son, Gal. 4. 6. And hence is He the immediate Operator of all Divine Acts of the Son himself, even on his own Human Nature. Whatever the Son of God, wrought in, by, or upon the Human Nature, he did it by the Holy Ghost, who is his Spirit as he is the Spirit of the Father.

[Sect. 9] 6. To clear the whole matter it must be yet further observed, that the immediate actings of the Holy Ghost are not spoken of him absolutely, nor ascribed unto him exclusively, as unto the other Persons and their Concurrence in them. It is a saying generally admitted, that Opera Trinitatis ad extra sunt indivisa. There is no such Division in the external Operations of God, that any one of them should be the Act of one Person without the Concurrence of the others. And the Reason of it is, because the Nature of God which is the Principle of all Divine Operations, is one and the same individed in them all. Whereas therefore they are the Effects of Divine Power, and that Power is essentially the same in each Person, the Works themselves belong equally unto them. As if it were possible that Three Men might see by the same Eye, the Act of seeing would be but One, and it would be equally the Act of all Three. But the Things we insist on are ascribed eminently unto the Holy Ghost on the account of the Order of his Subsistence in the Holy Trinity, as he is the Spirit of the Father and the Son; whence in every Divine Act, the Authority of the Father, the Love and Wisdom of the Son, with the immediate Efficacy and Power of the Holy Ghost are to be considered. Yea, and there is such a distinction in their Operations, that one Divine Act may produce a peculiar Respect and Relation unto one Person and not unto another; as the Assumption of the Human Nature did to the Son, for he only was incarnate. And such are the especial Actings of the Holy Ghost towards the Head of the Church our Lord Jesus Christ in this Work of the New Creation, as we shall demonstrate in sundry Instances.

[Sect. 10] First; The framing forming and miraculous Conception of the Body of Christ in the Womb of the Blessed Virgin, was the peculiar and especial Work of the Holy Ghost. This Work I acknowledge in respect of Designation and the Authoritative Disposal of things is ascribed unto the Father. For so the Lord Christ speaketh unto him; A Body hast thou prepared me, Heb. 10. 6. But this Preparation doth not signify the actual forming and making ready of that Body, but the Eternal Designation of it; It was prepared in the Counsel and Love of the Father. As to voluntary Assumption it is ascribed to the Son himself; Heb. 2. 14. Forasmuch as the Children were Partakers of Flesh and Blood, he also himself pertook of the same; he took unto him a Body and Soul, entire Human Nature, as the Children or all Believers have the same, Synecdochically expressed by Flesh and Blood; v. 16. He took on him the Seed of Abraham. But the immediate Divine Efficiency in this Matter was the Peculiar Work of the Holy Ghost. Matth. 1. 18. When his Mother Mary was espoused to Joseph, before they came together she was found to be with Child of the Holy Ghost; v. 20. That which is conceived in her is of the Holy Ghost: Luk. 1. 35. The Angel answered and said unto her, The Holy Ghost shall come upon Thee, and the Power of the Highest shall overshadow Thee; therefore also that Holy Thing which shall be born of Thee shall be called the Son of God. (1.) The Person working is the Holy Ghost. He is the wonderful Operator in this Glorious Work; and therein the Power of the most High was exerted. For the Power of the most High is neither explicatory of the former expression, the Holy Ghost, as though he were only the Power of the most High; nor is it the adjoining of a Distinct Agent or Cause unto him, as though the Holy Ghost and the Power of the most High were different Agents in this Matter. Only the manner of his effecting this wonderful Matter concerning which the Blessed Virgin had made that enquiry, v. 34. How can this be seeing I know not a Man? is expressed. The Holy Ghost, saith the Angel, acting the Power of the most High, or in the Infinite Power of God shall accomplish it. (2.) For his access unto his Work; it is expressed by his coming upon her. The importance of this Expression and what is signified thereby, hath been declared before. And it is often used to declare his Actings with reference unto the Production of Miraculous Works. Acts 1. 8. Ye shall receive Power after the Holy Ghost is come upon you. He will so come upon you as to put forth the Power of the most High in you and by you, in Gifts and Operations miraculous. For he is said to come with respect unto his beginning of any marvelous Operation, where before he did not work to the like purpose. (3.) The Act of the Holy Ghost in this Matter was a Creating Act; not indeed like the first Creating Act which produced the Matter and Substance of all things out of nothing, causing that to be, which was not before, neither in Matter nor Form, nor passive Disposition; but like those subsequent Acts of Creation, whereby out of Matter before made and prepared, things were made that which before they were not, and which of themselves they had no active Disposition unto nor concurrence in. So Man was created or formed of the Dust of the Earth, and Woman of a Rib taken from Man. There was a previous Matter unto their Creation, but such as gave no assistance, nor had any active Disposition to the Production of that particular kind of Creature whereinto they were formed by the Creating Power of God. Such was this Act of the Holy Ghost in forming the Body of our Lord Jesus Christ. For although it was effected by an Act of Infinite Creating Power, yet it was formed or made of the Substance of the Blessed Virgin. That it should be so was absolutely necessary (1.) For the accomplishment of the Promises made unto Abraham and David, that the Messiah should be of their Seed and proceed from their Loins. (2.) So was it also on the account of the first Original Promise, That the Seed of the Woman should break the Serpents Head. For the Word was to be made Flesh, John 1. 14. to be made of a Woman, Gal. 4. 4. or made of the Seed of David according to the Flesh, Rom. 1. 4. and take upon him the Seed of Abraham, Heb. 2. 16. (3.) To confirm the Truth hereof is his Genealogy according to the Flesh given us by two of the Evangelists, which were neither to the purpose nor true, if he were not made of the Substance or Flesh of the Blessed Virgin. (4.) Besides all our Cognation and Alliance unto him, whence he was meet to be our Savior suffering in the same Nature wherein we have sinned, do depend hereon, Heb. 2. 14. For if he had not been made like us in all things sin only excepted, if he had not been Partaker of our Nature, there had been no Foundation for the imputing that unto us which he did suffered and wrought, Rom. 8. 3. And hence these things are accounted unto us, and cannot be so unto Angels whose Nature he did not take upon him, Heb. 2. 16. This therefore was the Work of the Holy Ghost in reference unto the Human Nature of Christ in the Womb of his Mother. By his Omnipotent Power he formed it of the Substance of the Body of the Holy Virgin, that is as unto his Body. And hence sundry things do ensue.

[Sect. 11] 1. That the Lord Christ could not on this account, no not with respect unto his Human Nature only, be said to be the Son of the Holy Ghost, although he supplied the Place and Virtue of a Natural Father in Generation. For the Relation of Filiation dependeth only on and ariseth from a Perfect Generation, and not on every Effect of an Efficient cause. When one Fire is kindled by another, we do not say that it is the Son of that other, unless it be very improperly. Much less when a Man builds an House, do we say that it is his Son. There was therefore no other Relation between the Person of the Holy Ghost and the Human Nature of Christ, but that of a Creator and a Creature. And the Lord Christ is, and is called the Son of God, with respect only unto the Father and his eternal ineffable Generation, communicating Being and Subsistence unto Him, as the Fountain and Original of the Trinity. Filiation therefore is a Personal Adjunct, and belongs unto Christ as he was a Divine Person, and not with respect unto his Human Nature. But that Nature being assumed, whole Christ was the Son of God.

[Sect. 12] (2.) That this Act of the Holy Ghost in forming of the Body of Christ, differs from the Act of the Son in assuming the Human Nature into Personal Union with Himself. For this Act of the Son was not a Creating Act producing a Being out of Nothing, or making anything by the same Power to be what in its own Nature it was not. But it was an ineffable Act of Love and Wisdom, taking the Nature so formed by the Holy Ghost, so prepared for him, to be his own in the instant of its Formation, and thereby preventing the singular and individual Subsistence of that Nature in and by itself. So then as the creating Act of the Holy Ghost in forming the Body of our Lord Jesus Christ in the Womb, doth not denominate him to be his Father, no not according to the Human Nature, but he is the Son of God upon the account of his Eternal Generation only; So it doth not denote an Assumption of that Nature into Union with himself, nor was he incarnate. He made the Human Nature of Christ Body and Soul, with, in, and unto a Subsistence in the Second Person of the Trinity, not his own.

[Sect. 13] 3. It hence also follows that the Conception of Christ in the Womb, being the Effect of a Creating Act, was not accomplished successively and in process of time but was perfected in an Instant. For although the Creating Acts of Infinite Power, where the Works effected have distinct Parts, may have a Process or Duration of Time allotted unto them, as the World was Created in six Days; yet every part of it that was the Object of an especial Creating Act was instantaneously produced. So was the forming of the Body of Christ, with the infusion of a Rational Soul to quicken it, though it increased afterwards in the Womb unto the Birth. And as it is probable that this Conception was immediate upon the Angelical Salutation, so it was necessary that nothing of the Human Nature of Christ should exist of itself, antecedently unto its Union with the Son of God. For in the very instant of its Formation, and therein, was the Word made Flesh, John 1. 14. And the Son of God was made of a Woman, Gal. 4. 4. So that the whole Essence of his Nature was created in the same Instant. Thus far the Scriptures go before, and herein it is necessary to assert the forming of the Body and Soul of Christ by the Holy Spirit. The curious enquiries of some of the Schoolmen and others, are to be left unto themselves, or rather to be condemned in them. For what was farther in this Miraculous Operation of the Holy Ghost, it seems purposely to be hid from us in that Expression, 〈 in non-Latin alphabet 〉 , The Power of the most High shall overshadow thee. Under the Secret Glorious Covert hereof, we may learn to adore that Holy Work here, which we hope to rejoice in and bless God for unto Eternity. And I suppose also that there is in the Word, an allusion unto the Expression of the Original Acting of the Holy Spirit, towards the newly produced Mass of the Old Creation, whereof we spake before. Then it is said of Him that He was 〈 in non-Latin alphabet 〉 , as it were hovering and moving over it for the Formation and Production of all things living. For both the Words include in them an allusion unto a Covering like that of a Fowl over its Eggs, communicating by its cognate warmth and heat, a principle of Life unto their Seminal Virtue.

[Sect. 14] It remaineth only that we consider how the same Work of the Conception of Christ, is assigned unto the Holy Ghost, and to the Blessed Virgin. For of Her it is said expressly in Prophesy. 〈 in non-Latin alphabet 〉 , Isa. 7. 14. A Virgin shall Conceive; the same Word that is used to express the Conception of any other Woman, Gen. 4. 1. Hence She is termed by the Ancients 〈 in non-Latin alphabet 〉 , and Dei genetrix, which last at least I wish had been forborne. Compare it with the Scripture and there will appear an unwarrantable 〈 in non-Latin alphabet 〉 in it. So Luk. 1. 31. The words of the Angel to Her are, 〈 in non-Latin alphabet 〉 , Thou shalt Conceive in thy Womb and bring forth a Son; where Her Conception of Him is distinguished from her bringing of him forth. And yet in the Ancient Creed commonly called the Apostles, and generally received by all Christians as a Summary of Religion, it is said he was Conceived by the Holy Spirit, and only Born of the Virgin Mary. An. The same Work is assigned to both as Causes of a different kind, unto the Holy Spirit as the active efficient Cause, who by his Almighty Power produced the Effect. And the Disputes managed by some of the Ancients about de Spiritu Sancto, and ex Spiritu Sancto, were altogether needless. For it is his Creating Efficiency that is intended. And his Conceiving is ascribed unto the Holy Virgin as the passive material Cause; for his Body was formed of her Substance as was before declared. And this Conception of Christ was after her Solemn Espousals unto Joseph, and that for sundry Reasons. For (1.) under the Covering of her Marriage to him she was to receive a Protection of her Spotless Innocency. And besides (2.) God provided one that should take care of her and her Child in his infancy. And hereby (3.) also was our Blessed Savior freed from the imputation of an illegitimate Birth; until by his own Miraculous Operations he should give Testimony unto his Miraculous Conception, concerning which before his Mother could not have been believed. (4.) That he might have one on whose account his Genealogy might be recorded, to manifest the accomplishment of the Promise unto Abraham & David. For the Line of a Genealogy was not legally continued by the Mother only. Hence Matthew gives us his Genealogy by Joseph, to whom his Mother was legally espoused; And although Luke give us the true Natural Line of his Descent by the Progenitors of the Blessed Virgin, yet he nameth her not, only mentioning her Espousals, he begins with Heli who was her Father, Chap. 3. 23. And this is the first thing ascribed peculiarly to the Holy Spirit with respect unto the Head of the Church Christ Jesus.

[Sect. 14] From this Miraculous Creation of the Body of Christ by the immediate Power of the Holy Ghost, did it became a meet Habitation for his Holy Soul, every way ready and complying with all actings of Grace and Virtue. We have not only the Depravation of our Natures in General, but the obliquity of our particular Constitutions to conflict withal. Hence it is that one is disposed to Passion Wrath and Anger, another to Vanity and Lightness, a third of Sensuality and fleshly Pleasures, and so others to Sloth and Idleness. And although this Disposition so far as it is the Result of our especial Constitutions and Complexion is not sin in itself, yet it dwells at the next Door unto it, and as it is excited by the Moral Pravity of our Natures, a continual occasion of it. But the Body of Christ being formed pure and exact by the Holy Ghost, there was no Disposition or Tendency in his Constitution to the least Deviation from perfect Holiness in any kind. The exquisite Harmony of his natural temperature, made Love Meekness Gentleness Patience Benignity and Goodness, Natural and Cognate unto him, as having an incapacity of such Motions as should be subservient unto or complaint with anything different from them. Hence, 2dly, also; although he took on him those Infirmities which belong unto our Human Nature as such, and are inseparable from it until it be glorified, yet he took none of our particular Infirmities which cleave unto our Persons, occasioned either by the Vice of our Constitutions or irregularity in the use of our Bodies. Those natural Passions of our Minds which are capable of being the means of affliction and trouble, as Grief Sorrow and the like, he took upon him; as also those Infirmities of Nature which are troublesome to the Body, as Hunger Thirst Weariness and Pain. Yea, the purity of his Holy Constitution made him more highly sensible of these things than any of the Children of Men. But as to our Bodily Diseases, and Distempers which personally adhere unto us upon the Disorder and Vice of our Constitutions, he was absolutely free from.

Work of the HOLY SPIRIT in and on the Human Nature of Christ. CHAP. IV.

[Sect. 1] SEcondly; The Human Nature of Christ being thus formed in the Womb by a Creating Act of the Holy Spirit, was in the instant of its Conception sanctified, and filled with Grace according to the measure of its Receptivity. Being not begotten by Natural Generation, it derived no taint of Original Sin or Corruption from Adam, that being the only Way and Means of its Propagation. And being not in the Loins of Adam morally before the Fall, the Promise of his Incarnation being not given until afterwards, the Sin of Adam could on no account be imputed unto him. All Sin was charged on him as our Mediator, and Surety of the Covenant; but on his own account he was obnoxious to no charge of Sin Original or Actual. His Nature therefore as miraculously created in the manner described, was absolutely innocent, spotless, and free from sin, as was Adam in the day wherein he was Created. But this was not all; It was by the Holy Spirit positively endowed with all Grace. And hereof it was afterwards only capable of farther degrees as to actual Exercise, but not of any new kind of Grace. And this Work of Sanctification or the Original Infusion of all Grace into the Human Nature of Christ, was the immediate Work of the Holy Spirit which was necessary unto him. For let the Natural Faculties of the Soul, the Mind Will and Affections be created pure innocent undefiled, as they cannot be otherwise immediately created of God, yet this is not enough to enable any rational Creature to live to God; much less was it all that was in Jesus Christ. There is moreover required hereunto supernatural Endowments of Grace, superadded unto the Natural Faculties of our Souls. If we live unto God there must be a principle of Spiritual Life in us as well of Life Natural. This was the Image of God in Adam, and was wrought in Christ by the Holy Spirit. Isa. 11. 1, 2, 3. And there shall come forth a Rod out of the Stem of Jesse, and a Branch shall grow out of his Roots. And the Spirit of the Lord shall rest upon him, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of Knowledge and of the Fear of the Lord; and shall make him of quick Understanding in the Fear of the Lord. It is granted that the following Work of the Spirit in and upon the Lord Christ, in the execution of his Office as the King and Head of the Church, is included in these words. But his first Sanctifying Work in the Womb is principally intended. For those Expressions, a Rod out of the Stem of Jesse, and a Branch out of his Roots, with respect whereunto the Spirit is said to be communicated unto him, do plainly regard his Incarnation. And the Soul of Christ from the first moment of its Infusion was a Subject capable of a Fulness of Grace, as unto its habitual Residence and Inbeing, though the actual exercise of it was suspended for a while until the Organs of the Body were fitted for it. This therefore it received by this first Unction of the Spirit. Hence from his Conception he was Holy as well as harmless and undefiled, Heb. 7. 26. An Holy Thing, Luke 1. 35. radically filled with a Perfection of Grace and Wisdom; Inasmuch as the Father gave him not the Spirit by Measure, John 3. 34. See to this purpose Our Commentary on Heb. 1. v. 1. p. 17. see John 1. 14, 15, 16.

[Sect. 2] Thirdly; The Spirit carried on that Work whose Foundation it had thus laid. And Two Things are to be here diligently observed. (1.) That the Lord Christ as Man, did and was to exercise all Grace by the Rational Faculties and Powers of his Soul, his Understanding Will and Affections. For he acted Grace as a Man made of a Woman, made under the Law. His Divine Nature was not unto him in the place of a Soul, nor did immediately operate the things which he performed, as some of old vainly imagined. But being a perfect Man his Rational Soul was in him the immediate principle of all his Moral Operations, even as ours are in us. Now in the Improvement and Exercise of these Faculties and Powers of his Soul, he had and made a Progress after the manner of other Men. For he was made like unto us in all things yet without sin. In their Encrease, Enlargement and Exercise there was required a Progression in Grace also. And this he had continually by the Holy Ghost. Luke 2. 40. The Child grew and waxed strong in Spirit. The first Clause refers to his Body which grew and increased after the manner of other Men; as v. 52. He increased in Stature. The other respects the confirmation of the Faculties of his Mind, he waxed strong in Spirit. So v. 47. he is said to increase in Wisdom as in Stature. He was 〈 in non-Latin alphabet 〉 , continually filling and filled with new Degrees of Wisdom as to its Exercise, according as the Rational Faculties of his Mind were capable thereof; an increase in these things accompanied his years, v. 52. And what is here recorded by the Evangelist, contains a Description of the Accomplishments of the Prophesy before mentioned, Isa. 11. 1, 2, 3. And this Growth in Grace and Wisdom was the peculiar Work of the Holy Spirit. For as the Faculties of his Mind were enlarged by Degrees and strengthened, so the Holy Spirit filled them up with Grace for Actual Obedience.

[Sect. 3] 2. The Human Nature of Christ was capable of having New Objects proposed to its Mind and Understanding, whereof before it had a simple Nescience. And this is an inseparable adjunct of Human Nature as such, as it is to be weary or hungry, and no vice or blameable defect. Some have made a great outcry about the ascribing of Ignorance by some Protestant Divines unto the Human Soul of Christ, Bellarm. de Anim. Christi. Take Ignorance for that which is a moral Defect in any kind, or an unacquaintedness with that which any one ought to know, or is necessary unto him as to the Perfection of his Condition or his Duty, and it is false that ever any of them ascribed it unto him. Take it merely for a nescience of some things, and there is no more in it but a denial of Infinite Omniscience, nothing inconsistent with the highest Holiness and Purity of Human Nature. So the Lord Christ says of himself, that he knew not the Day and Hour of the End of all things; and our Apostle of him, that he learned Obedience by the things that he suffered, Heb. 5. 8. In the representation then of things anew to the Human Nature of Christ, the Wisdom and Knowledge of it was objectively increased, and in new Trials and Temptations he experimentally learned the new Exercise of Grace. And this was the constant Work of the Holy Spirit in the Human Nature of Christ. He dwelt in him in fullness, for he received him not by measure. And continually upon all occasions he gave out of his unsearchable Treasures, Grace for Exercise in all Duties and Instances of it. From hence was he habitually Holy, and from hence did he exercise Holiness entirely and universally in all things.

[Sect. 4] Fourthly; The Holy Spirit in a peculiar manner anointed him with all those extraordinary Powers and Gifts which were necessary for the Exercise and Discharging of his Office on the Earth. Isa. 61. 1. The Spirit of the Lord God is upon Me, because the Lord hath anointed me to Preach good Tydings unto the Meek; he hath sent me to bind up the broken-hearted, to proclaim Liberty to the Captives, and the opening of the Prison unto them that are bound. It is the Prophetical Office of Christ and his discharge thereof in his Ministry on the Earth which is intended. And he applies these words unto himself with respect unto his Preaching of the Gospel, Luke 4. 18. For this was that Office which he principally attended unto here in the World, as that whereby he instructed Men in the Nature and Use of his other Offices. For his Kingly Power in his Human Nature on the Earth he exercised but sparingly. Thereunto indeed belonged his sending forth of Apostles and Evangelists to preach with Authority. And towards the End of his Ministry he instituted Ordinances of Gospel-Worship, and appointed the Order of his Church in the Foundation and Building of it up, which were Acts of Kingly Power. Nor did he perform any Act of his Sacerdotal Office but only at his Death, when he gave himself for us an Offering and a Sacrifice to God for a sweet smelling Savour, Ephes. 5. 2. wherein God smelt a Savour of Rest and was appeased towards us. But the whole course of his Life and Ministry was the Discharge of his Prophetical Office unto the Jews, Rom. 15. 8. Which he was to do according to the great Promise. Deut. 18. 18, 19. And on the Acceptance or Refusal of him herein, depended the Life and Death of the Church of Israel, v. 19. Acts 3. 23. Heb. 1. 1. John 8. 44. Hereunto was he fitted by this Unction of the Spirit. And here also is a distinction between the Spirit that was upon him, and his being anointed to Preach, which contains the Communication of the Gifts of that Spirit unto him. As it is said, Chap. 11. 3. The Spirit rested on him as a Spirit of Wisdom to make him of quick Understanding in the Fear of the Lord. Now this was in a singular manner and in a measure inexpressible, whence he is said to be anointed with the Oil of Gladness above his Fellows, or those who were Partakers of the same Spirit with him, Psal. 45. 7. Heb. 1. 8, 9. Although I acknowledge that there was in that Expression a peculiar respect unto his Glorious Exaltation which afterwards ensued, as hath been declared on that place. And this Collation of Extraordinary Gifts for the discharge of his Prophetical Office was at his Baptism, Matth. 3. They were not bestowed on the Head of the Church, nor are any Gifts of the same Nature in general bestowed on any of his Members, but for Use, Exercise, and Improvement. And that they were then collated appears; For,

[Sect. 5] (1.) Then did he receive the Visible Pledge which confirmed him in, and testified unto others his calling of God to the Exercise of his Office. For then the Spirit of God descended like a Dove and rested on him, and lo a voice came from Heaven saying, This is my Beloved Son in whom I am well pleased, Matth. 3. 16, 17. Hereby was he sealed of God the Father, John 6. 27, in that Visible Pledg of his Vocation setting the great Seal of Heaven to his Commission. And this also was to be a Testimony unto others, that they might own him in his Office now he had undertaken to discharge it, John 1. 33.

2. He now entered on his Public Ministry and wholly gave himself up unto his Work. For before he did only occasionally manifest the Presence of God with him, somewhat to prepare the Minds of Men to attend unto his Ministry; as when he filled them with astonishment at his Discourses with the Doctors in the Temple, Luke 2. 46, 47. And although it is probable that he might be acted by the Spirit in and unto many such extraordinary Actions during his Course of a Private Life, yet the fullness of Gifts for his Work he received not until the time of his Baptism, and therefore before that, he gave not himself up wholly unto his public Ministry.

3. Immediately hereon it is said that He was full of the Holy Ghost, Luke 4. 1. Before he was said to wax strong in Spirit, 〈 in non-Latin alphabet 〉 , Luke 2. 40. continually filling; but now he is 〈 in non-Latin alphabet 〉 , full of the Holy Ghost. He was actually possessed of and furnished with all that fullness of Spiritual Gifts which were any way needful for him or useful unto him, or which Human Nature is capable of receiving. With respect hereunto doth the Evangelist use that Expression, 〈 in non-Latin alphabet 〉 , John 3. 34. For God giveth not the Spirit by measure. That it is the Lord Jesus Christ who is here intended unto whom the Spirit is thus given, is evident from the Context, although it be not express in the Text. He is spoken of, and is the Subject of the whole Discourse, v. 31. He that cometh from Above is above all. He that cometh from Heaven is above all. None doubts but that this is a Description of the Person of Christ. And in the beginning of this Verse, He whom God hath sent speaketh the Words of God; which is the usual Periphrasis of the Lord Christ used at least twenty times in this Gospel. Of him this account is given that he testifieth what he hath seen and heard, v. 32. and that he speaketh the Words of God, v. 3, 4. Different events are also marked upon his Testimony, for many refused it, v. 32. but some received it who therein set to their Seal that God is true, verse. 33. For he that believeth not the Record that he gave of his Son hath made him a liar, 1 John 5. 1. As a Reason of all this it is added, That God gave not the Spirit unto him by Measure; So that he was fully enabled to speak the Words of God, and those by whom his Testimony was rejected were justly liable to Wrath, v. 36. Vain therefore is the attempt of Crellius de Spirit. Sanct. followed by Sclictingius in his Comment on this Place, who would exclude the Lord Christ from being intended in these words. For they would have them signify no more but only in general, That God is not bound up to Measures in the Dispensation of the Spirit, but gives to one according unto one measure, and to another according to another. But as this gloss overthrows the coherence of the words, disturbing the Context, so it contradicts the Text itself. For God's not giving the Spirit 〈 in non-Latin alphabet 〉 by Measure, is his giving of him 〈 in non-Latin alphabet 〉 immeasurably, without known Bounds or Limits, and so the Spirit was given unto the Lord Christ only. For unto everyone of us is given Grace according to the Measure of the Gift of Christ, Ephes. 4. 7. That is, in what Measure he pleaseth to communicate and distribute it. But the Effects of this giving of the Spirit unto the Lord Christ not by Measure, belonged unto that fullness from whence we receive Grace for Grace, John 1. 16. For hereby the Father accomplished his Will, when it pleased him, that in him all fullness should dwell, Col. 1. 19. that he in all things might have the Pre-eminence. Nor can any Difficulty of weight be cast on this Interpretation from the use of the word in the present Tense, which is by Crellius insisted on, 〈 in non-Latin alphabet 〉 he giveth. For Christ, they say, had before received the Spirit, for this is spoken of him after his Baptism. If therefore he had been intended, it should rather have been, he hath given, or he hath not given unto him by Measure. But (1.) this was immediately on his Baptism, and therefore the collation of the Fulness of the Spirit might be spoken of as a thing present being but newly past, which is an ordinary kind of Speech on all occasions. Besides (2.) the collation of the Spirit is a continued Act, in that he was given him to abide with him, to rest upon him, wherein there was a continuance of the Love of God towards, and his care over him in his Work. Hence the Lord Christ saith of himself, or the Prophet in his Person, that the Spirit sent him. Now the Lord God and his Spirit hath sent me, Isa. 48. 16. The same Work in sending of Christ is ascribed unto the Lord God, that is the Father, and to the Spirit, but in a different manner. He was sent by the Father authoritatively, and the Furniture he received by the Spirit, of Gifts for his Work and Office, is called his sending of him. As the same Work is assigned unto different Persons in the Trinity on different accounts.

[Sect. 6] Fifthly; It was in an especial manner by the Power of the Holy Spirit, by which he wrought those great and miraculous Works whereby his Ministry was attested unto and confirmed. Hence it is said, That God wrought Miracles by him, Acts 2. 22. Jesus of Nazareth a Man approved of God, by Miracles and Wonders and Signs which God did by him. For they are all immediate Effects of Divine Power. So when he cast out Devils with a word of command, he affirms that he did it by the Finger of God, Luke 11. 20. that is, the Infinite Divine Power of God; but the Power of God acted in an especial manner by the Holy Spirit, as is expressly declared in the other Evangelist, Matth. 12. 28. And therefore on the Ascription of his Mighty Works unto Beelzebub the Prince of Devils, he lets the Jews know that therein they blasphemed the Holy Spirit whose Works indeed they were, v. 31, 32. Hence these mighty Works are called 〈 in non-Latin alphabet 〉 Powers, because of the Power of the Spirit of God put forth for their working and effecting, see Mark 6. 5. Chap. 9. 39. Luke 4. 36. & 5. 17. & 6. 19. & 8. 46. & 9. 1. And in the Exercise of this Power consisted the Testimony given unto him by the Spirit that he was the Son of God. For this was necessary unto the Conviction of the Jews to when he was sent, John 10. 37, 38.

[Sect. 7] Sixthly; By him was he guided, directed, comforted, supported, in the whole Course of his Ministry, Temptations, Obedience and Sufferings. Some few Instances on this Head may suffice. Presently after his Baptism when he was full of the Holy Ghost, he was led by the Spirit into the Wilderness, Luke 4. 1. The Holy Spirit guided him to begin his Contest and Conquest with the Devil. Hereby he made an entrance into his Ministry; and it teacheth us all what we must look for, if we solemnly engage ourselves to follow him in the Work of Preaching the Gospel. The word used in Mark to this purpose hath occasioned some doubt, what Spirit is intended in those words, 〈 in non-Latin alphabet 〉 , Chap. 1. 12. The Spirit driveth him into the Wilderness. It is evident that the same Spirit and the same Act is intended in all the Evangelists here and, Mat. 4. 1. Luke 4. 1. But now the Holy Spirit should be said 〈 in non-Latin alphabet 〉 to drive him, is not so easy to be apprehended. But the Word in Luke is 〈 in non-Latin alphabet 〉 which denotes a guiding and rational Conduct. And this cannot be ascribed unto any other Spirit with respect unto our Lord Jesus but only the Spirit of God. Matthew expresseth the same effect by 〈 in non-Latin alphabet 〉 , Chap. 4. 1. he was carried or carried up, or taken away from the midst of the People. And this was 〈 in non-Latin alphabet 〉 of that Spirit, namely which descended on him, and rested on him immediately before, Chap. 3. 17. And the Continuation of the Discourse in Luke will not admit that any other Spirit be intended. And Jesus being full of the Holy Spirit, returned from Jordan and was led by the Spirit into the Wilderness; namely, by that Spirit which he was full of. By 〈 in non-Latin alphabet 〉 therefore in Mark, no more is intended but the sending of him forth by an high and strong impression of the Holy Spirit on his Mind. Hence the same word is used with respect unto the sending of others by the powerful impression of the Spirit of God on their Hearts, unto the Work of Preaching the Gospel. Matth. 9. 38. Pray you therefore the Lord of the Harvest, 〈 in non-Latin alphabet 〉 . So also, Luk. 10. 2. that he would thrust forth Laborers into his Harvest; namely, by furnishing them with the Gifts of his Spirit, and by the Power of his Grace constraining them to their Duty. So did he enter upon his Preparation unto his Work under his Conduct. And it were well if others would endeavor after a conformity unto them within the Rules of their Calling. (2.) By his assistance was he carried triumphantly through the course of his Temptations unto a perfect Conquest of his Adversary, as to the present Conflict wherein he sought to divert him from his Work, which afterwards he endeavored by all ways and means to oppose and hinder. (3.) The Temptation being finished he returned again out of the Wilderness to Preach the Gospel in the Power of the Spirit, Luk. 4. 14. He returned 〈 in non-Latin alphabet 〉 , in the Power of the Spirit into Galilee, that is powerfully enabled by the Holy Spirit unto the discharge of his Work. And thence is his first Sermon at Nazareth he took those Words of the Prophet for his Text; The Spirit of the Lord is upon Me, because he hath anointed me to Preach the Gospel to the Poor, Luke 4. 18. The issue was, That they all bare him Witness, and wondered at the gracious Words that proceeded out of his Mouth, v. 22. And as he thus began his Ministry in the Power of the Spirit, so having received him not by measure, he continually on all occasions put forth his Wisdom, Power, Grace and Knowledge, to the astonishment of all, and the stopping of the Mouths of his Adversaries, shutting them up in their Rage and Unbelief. (4.) By him was he directed strengthened and comforted in his whole Course, in all his Temptations, Troubles and Sufferings from first to last. For we know that there was a confluence of all those upon him in his whole Way and Work, a great part of that whereunto he humbled himself for our sakes consisting in these things. In and under them he stood in need of mighty Supportment and strong Consolation. This God promised unto him and this he expected, Isa. 50. 7, 8. & 42. 4, 6. & 49. 5, 6, 7, 8. Now all the voluntary Communications of the Divine Nature unto the Human, were as we have shown, by the Holy Spirit.

[Sect. 8] Seventhly; He offered himself up unto God through the Eternal Spirit, Heb. 9. 14. I know many Learned Men do judge that by the Eternal Spirit in that place, not the Third Person is intended, but the Divine Nature of the Son himself. And there is no doubt but that also may properly be called the Eternal Spirit. There is also a Reason in the words themselves strongly inclining unto that sense and acceptation of them. For the Apostle doth show whence it was that the Sacrifices of the Lord Christ had an Efficacy beyond and above the Sacrifices of the Law; and whence it would certainly produce that great Effect of purging our Consciences from dead Works. And this was from the Dignity of his Person on the account of his Divine Nature. It arose I say from the Dignity of his Person, his Deity giving sustentation unto his Human Nature in the Sacrifice of himself. For by reason of the indissoluble Union of both his Natures, his Person became the Principle of all his Mediatory Acts, and from thence had they their Dignity and Efficacy. Nor will I oppose this Exposition of the words. But on the other side many Learned Persons, both of the Ancient and Modern Divines, do judge that it is the Person of the Holy Spirit that is intended.

[Sect. 9] And because this is a Matter of great Importance, namely how the Lord Christ offered up himself unto God as a Sacrifice by the Eternal Spirit, I shall farther explain it though but briefly. Those who look only on the outward part of the Death of Christ can see nothing but suffering in it. The Jews took him, and they with the Soldiers both scourged and slew him, hanging him on the Tree. But the principal Consideration of it, is his own offering himself a Sacrifice unto God as the great High Priest of the Church, to make Atonement and Reconciliation for Sinners, which was hid from the World by those outward Acts of Violence which were upon him. And this he did by the Eternal Spirit, wherein we may take notice of the ensuing Instances.

1. He Sanctified, Consecrated or Dedicated himself unto God for to be an Offering or Sacrifice; John 17. 19. For their sakes, that is the Elect, I sanctify myself. The Lord Christ was before this perfectly sanctified as to all Inherent Holiness, so that he could not speak of sanctifying himself afresh in that sense. Neither was it the Consecration of himself unto his Office of a Priest. For this was the Act of him who called him, He glorified not himself to be made an High Priest, but he that said unto Him, Thou art my Son, Heb. 5. 6. He made him a Priest by his Death, after the Power of an Endless Life, Chap. 7. 16, 20, 21. Wherefore he consecrated himself to be a Sacrifice, as the Beast to be Sacrificed of old was first devoted unto that purpose. Therefore it is said that he thus Sanctified or Consecrated himself, that we might be Sanctified. Now we are Sanctified by the Offering of the Body of Christ once for all, Heb. 10. 10. This was his first Sacerdotal Acts. He dedicated himself to be an Offering to God. And this he did through the Effectual Operation of the Eternal Spirit in him.

2. He went voluntarily and of his own accord to the Garden, which answered the Adduction or bringing of the Beast to be Sacrificed unto the Door of the Tabernacle according to the Law; for there he did not only give up himself into the hands of those who were to shed his Blood; but also actually entered upon the offering up of himself unto God in his Agony, when he offered up Prayers and Supplications with strong Crying and Tears, Heb. 5. 7. which declares not the Matter but the Manner of his Offering.

3. In all that ensued, all that followed hereon, unto his giving up the Ghost, he offered himself to God in and by those Actings of the Grace of the Holy Spirit in him, which accompanied him to the last. And these are diligently to be considered, because on them depends the Efficacy of the Death of Christ, as to Atonement and Merit, as they were enhanced and rendered excellent by the Worth and Dignity of his Person. For it is not the Death of Christ merely as it was penal and undergone by the way of Suffering, that is the Means of our Deliverance, but the Obedience of Christ therein, which consisted in his offering of himself through the Eternal Spirit unto God, that gave efficacy and success unto it. We may therefore inquire what were those Principal Graces of the Spirit which he acted in this offering of himself unto God. And they were,

(1.) Love to Man-kind, and Compassion towards Sinners. This the Holy Soul of the Lord Jesus was then in the highest and most inconceivable Exercise of. This therefore is frequently expressed where mention is made of this Offering of Christ; Gal. 2. 20. Who loved me and gave himself for me; Rev. 1. 5. Who loved us and washed us in his own Blood. And Compassion is the first Grace required in an High Priest or Sacrificer, Heb. 5. 2. God being now upon a Design of Love, (for it was in the pursuit of Eternal Love that Christ was sent into the World, John 3. 16. Tit. 3. 4, 5, 6.) This Love that was now in its most inconceivable Advancement in the Heart of Christ, was most grateful and acceptable unto him. And this Intenseness of Love did also support the Mind of Christ under all his Sufferings, as Jacob through the greatness of his Love unto Rachel, made light of the seven years Service that he endured for her, Gen. 29. 20. And so did the Lord Christ endure the Cross and despise the shame for the Joy of saving his Elect which was set before him, Heb. 12. 2. And this was one Grace of the Eternal Spirit whereby he offered himself unto God.

2. That which principally acted him in the Whole, was his unspeakable Zeal, for and Ardency of Affection unto the Glory of God. These were the Coals which with a Vehement Flame as it were consumed the Sacrifice. And there were two things that he aimed at with respect unto the Glory of God. (1.) The manifestation of his Righteousness, Holiness and Severity against Sin. His Design was to repair the Glory of God, wherein it had seemed to suffer by sin, Psal. 40. 6, 7, 8. and Heb. 10. 5, 6, 7. He came to do that with full desire of Soul, (expressed in those words, Lo I come ) which Legal Sacrifices could not do, namely to make satisfaction to the Justice of God for sin, to be a propitiation to declare his Righteousness, Rom. 3. 25. And this he doth as to the manner of it with inexpressible Ardency of Zeal and Affections; v. 8. I delight to do thy Will, O my God, yea thy Law is in the midst of my Bowels; he doubles the Expression of the Intenseness of his Mind hereon. And therefore when he was to prepare himself in his last Passover for his Suffering, he expresseth the highest engagement of Heart and Affections unto it; Luke 22. 15. With desire have I desired to eat this Passover with you before I suffer. As with respect unto the same Work he had before expressed it. I have a Baptism to be Baptized withal, and how am I straitened, or pained, till it be accomplished? Luke 12. 50. His Zeal to advance the Glory of God in the manifestation of his Righteousness and Holiness, by the offering up himself as a Sin-Offering to make Atonement, gave him no Rest and Ease until he was engaged in it, whence it wrought unto the utmost. (2.) The Exercise of his Grace and Love. This he knew was the way to open the Treasures of Grace and Love that they might be poured out on Sinners to the Everlasting Glory of God. For this was the Design of God in the whole, Rom. 3. 24, 25, 26. This Zeal and Affection unto the Glory of God's Righteousness, Faithfulness and Grace, which was wrought in the Heart of Christ by the Eternal Spirit, was that wherein principally he offered up himself unto God.

3. His Holy Submission and Obedience unto the Will of God, which were now in the height of their Exercise, and Grace advanced unto the utmost in them, was another especial part of this his Offering up himself. That this was wrought in him by the Holy or Eternal Spirit was before declared. And it is frequently expressed as that which had an especial Influence into the Efficacy and Merit of his Sacrifice. Psal. 2. 8. He humbled himself, and became Obedient unto Death, the Death of the Cross. And when he offered up Prayers and Supplications, though he were a Son, yet learned he obedience by the things that he suffered, Heb. 5. 8. That is, he experienced Obedience in Suffering. It is true, that the Lord Christ in the whole course of his Life yielded Obedience unto God, as he was made of a Woman, made under the Law, Gal. 4. 4. But now he came to the great Trial of it, with respect unto the especial command of the Father, to lay down his Life, and to make his Soul an Offering for sin, Isa. 53. 10. This was the highest Act of Obedience unto God that ever was or ever shall be to all Eternity. And therefore doth God so express his satisfaction therein and acceptance of it, Isa. 53. 11, 12. Phil. 2. 9, 10. This was wrought in him, this he was wrought unto by the Holy Spirit, and therefore by him offered himself unto God.

4. There belongs also hereunto that Faith and Trust in God, which with fervent Prayers, Cries & Supplications, he now acted on God and his Promises, both with respect unto himself, and to the Covenant which he was sealing with his Blood. This our Apostle represents as an especial Work of his testified unto in the Old Testament; Heb. 2. 13. I will put my trust in him. And this (1.) respected himself, namely that he should be supported, assisted, and carried through the Work he had undertaken unto a blessed Issue. Herein I confess he was horribly assaulted until he cried out, My God, my God, why hast thou forsaken me? Psal. 22. 1. But yet after and through all his dreadful Trial, his Faith and Trust in God were Victorious. This he expressed in the Depth and Extremity of his Trials, Psal. 22. 9, 10, 11. and made such an open Profession of it, that his Enemies when they supposed him lost and defeated, reproached him with it, v. 8. Matth. 27. 43. To this purpose be declared himself at large, Isa. 50. 7, 8, 9. So his Faith and Trust in God, as to his own supportment and deliverance, with the accomplishment of all the Promises that were made unto him upon his engagement into the Work of Mediation, were victorious. (2.) They respected the Covenant and all the Benefits that the Church of the Elect was to be made Partaker of thereby. The Blood that he now shed was the Blood of the Covenant, and it was shed for his Church; namely, that the Blessings of the Covenant might be communicated unto them, Gal. 3. 13, 14. With respect hereunto did he also exercise Faith in God, as appears fully in his Prayer which he made when he entered on his Oblation, John 17.

Now concerning these Instances we may observe three Things to our present purpose.

(1.) These and the like gracious Actings of the Soul of Christ, were the Ways and Means whereby in his Death and Bloodshedding, which was violent and by force inflicted on him as to the outward Instruments, and was penal as to the Sentence of the Law, he voluntarily and freely offered up himself a Sacrifice unto God for to make Atonement. And these were the things which from the dignity of his Person became Efficacious and Victorious. Without these his Death and Bloodshedding had been no Oblation.

(2.) These were the things which rendered his Offering of himself, to be a Sacrifice of a sweet sm • lling Savour unto God, Ephes. 5. 2. God was so absolutely delighted and pleased with these high and glorious Acts of Grace and Obedience in Jesus Christ, that he smelt as it were a Savour of Rest towards Mankind, or those for whom he offered himself; so that he would be angry with them no more, curse them no more: As it is said of the Type of it in the Sacrifice of Noah, Gen. 8. 20, 21. God was more pleased with the Obedience of Christ, than he was displeased with the Sin and Disobedience of Adam, Rom. 5. 17, 18, 19. It was not then the outward suffering of a violent and bloody Death which was inflicted on him, by the most horrible wickedness that ever Human Nature brake forth into, that God was atoned, Acts 2. 23. Nor yet was it merely his enduring the Penalty of the Law, that was the means of our Deliverance. But the voluntary giving up of himself to be a Sacrifice in these Holy Acts of Obedience, was that upon which in an especial manner God was reconciled unto us.

All these things being wrought in the Human Nature by the Holy Ghost, who in the time of his Offering acted all his Graces unto the utmost; He is said thereon to offer himself unto God through the Eternal Spirit, by whom as our High Priest he was Consecrated, Spirited, and Acted thereunto.

[Sect. 10] Eighthly; There was a peculiar Work of the Holy Spirit towards the Lord Christ whilst he was in the State of the Dead. For here our precedeing Rule must be remembered; namely, that notwithstanding the Union of the Human Nature of Christ with the Divine in the Person of the Son, yet the Communications of God unto it, beyond Subsistence, were voluntary. Thus in his Death the Union of his Natures in his Person was not in the least impeached; but yet for his Soul or Spirit he recommends that in an especial manner into the Hands of God his Father, Psal. 31. 5. Luke 23. 46. Father into thy Hands I commend my Spirit; for the Father had engaged himself in an Eternal Covenant, to take care of him, to preserve and protect him even in Death, and to show him again the Way and Path of Life, Psal. 16. 11. Notwithstanding then the Union of his Person, his Soul in its separate State was in an especial manner under the care protection and power of the Father, preserved in his Love until the Hour came wherein he shown him again the Path of Life. His Holy Body in the Grave continued under the especial care of the Spirit of God, and hereby was accomplished that great Promise, That his Soul should not be left in Hell, nor the Holy One see Corruption, Psal. 16. 10. Acts 2. 31. It is the Body of Christ which is here called the Holy One; as it was made an holy Thing by the Conception of it in the Womb by the Power of the Holy Ghost. And it is here spoken of in contradistinction unto his Soul, and opposed by Peter unto the Body of David, which when it died saw Corruption, Acts 2. 29. This Pure and Holy Substance was preserved in its Integrity by the overshadowing Power of the Holy Spirit, without any of those Accidents of change which attend the dead Bodies of others. I deny not but there was use made of the Ministry of Angels about the dead Body of Christ whilst it was in the Grave; even those which were seen sitting afterwards in the place where he lay, John 20. 12. by these was it preserved from all outward Force and Violation; But this also was under the peculiar care of the Spirit of God, who how he worketh by Angels hath been before declared.

[Sect. 11] Ninthly; There was a peculiar Work of the Holy Spirit in his Resurrection, this being the completing Act in laying the Foundation of the Church whereby Christ entered into his Rest, the great Testimony given unto the finishing of the Work of Redemption, with the satisfaction of God therein, and his acceptation of the Person of the Redeemer. It is on various accounts assigned distinctly to each Person in the Trinity. And this not only as all the external Works of God are individed, each Person being equally concerned in their Operation, but also upon the account of their especial respect unto and interest in the Work of Redemption, in the manner before declared. Unto the Father it is ascribed on the account of his Authority, and the declaration therein of Christ's perfect accomplishment of the Work committed unto him; Acts 2. 24. Him hath God raised up, having loosed the Pains of Death, because it was not possible that he should be holden of it; it is the Father who is spoken of. And he is said, as in other places, to raise Christ from the Dead; but this he doth with respect unto his loosing the Pains of Death, 〈 in non-Latin alphabet 〉 . These are the 〈 in non-Latin alphabet 〉 , which with a little alteration of one Vowel, signify the Sorrows of Death, or the Cords of Death. For 〈 in non-Latin alphabet 〉 are the Sorrow of Death, and 〈 in non-Latin alphabet 〉 are the Cords of Death, see Psal. 18. 4. Psal. 116. 3. And these Sorrows of Death here intended were the Cords of it, that is, the Power it had to bind the Lord Christ for a season under it. For the Pains of Death, that is the 〈 in non-Latin alphabet 〉 , tormenting Pains, ended in his death itself. But the Consequents of them are here reckoned unto them, or the continuance under the Power of Death according unto the Sentence of the Law. These God loosed when the Law being fully satisfied the Sentence of it was taken off, and the Lord Christ was acquitted from its whole Charge. This was the Act of God the Father, as the Supreme Rector and Judge of all. Hence he is said to raise him from the Dead, as the Judge by his Order delivereth an acquitted Prisoner, or one who hath answered the Law. The same Work he also takes unto himself; John 10. 17, 18. I lay down my Life that I may take it again, no Man taketh it from me, but I lay it down of myself, I have power to lay it down, and I have power to take it again. For although Men by violence took away his Life, when with wicked hands they crucified and slew him, Acts 2. 23. Chap. 3. 15; Yet because they had neither Authority nor Ability so to do without his own consent, he saith, No Man could or did take away his Life, that is, against his Will, by Power over him, as the lives of other Men are taken away; for this neither Angels nor Men could do. So also although the Father is said to raise him from the Dead by taking off the Sentence of the Law, which he had answered; yet he himself also took his Life again by an Act of the Love, Care, and Power of his Divine Nature; his living again being an Act of his Person, although the Human Nature only died. But the peculiar efficiency in the reuniting of his most Holy Soul and Body was an Effect of the Power of the Holy Spirit; 1 Pet. 3. 18. He was put to death in the Flesh, but quickened in the Spirit, 〈 in non-Latin alphabet 〉 , he was restored to Life by the Spirit; and this was that Spirit whereby he preached unto them that were disobedient in the days of Noah, v. 19, 20. or that Spirit of Christ which was in the Prophets from the Foundation of the World, 1 Pet. 1. 11, 12. by which he preached in Noah unto that disobedient Generation, 2 Pet. 2. 5. whereby the Spirit of God strove for a season with those Inhabitants of the Old World, Gen. 6. 3. that is the Holy Spirit of God. To the same purpose we are instructed by our Apostle; Rom. 8. 11. But if the Spirit of him that raised up Jesus from the Dead dwell in you, he that raised up Christ from the Dead shall also quicken your Mortal Bodies by his Spirit which dwelleth in you. God shall quicken our Mortal Bodies also, by the same Spirit whereby he raised Christ from the Dead. For so the Relation of the one Work to the other, requires the words to be understood. And he asserts again the same expressly, Ephes. 1. 17, 18, 19, 20. he prays that God would give his Holy Spirit unto them, as a Spirit of Wisdom and Revelation, v. 17. The Effects thereof in them and upon them are described, v. 18. and this he desires that they may so be made Partakers of, that by the Work of the Spirit of God in themselves renewing and quickening of them, they might have an experience of that exceeding greatness of his Power, which he put forth in the Lord Christ when he raised him from the Dead. And the Evidence or Testimony given unto his being the Son of God, by his Resurrection from the Dead, is said to be according to the Spirit of Holiness, or the Holy Spirit, Rom. 1. 4. He was positively declared to be the Son of God by his Resurrection from the Dead, 〈 in non-Latin alphabet 〉 , that is, by the powerful working of the Holy Spirit. This also is the intendment of that Expression, 1 Tim. 3. 16. Justified in the Spirit. God was manifest in the Flesh by his Incarnation and Passion therein, and justified in the Spirit by a Declaration of his acquitment from the Sentence of Death, and all the Evils which he underwent, with the Reproaches wherewith he was contemptuously used, by his Quickening and Resurrection from the Dead, through the mighty and effectual working of the Spirit of God.

[Sect. 12] Tenthly; It was the Holy Spirit that glorified the Human Nature, and made it every way meet for its Eternal Residence at the Right Hand of God, and a Pattern of the Glorification of the Bodies of them that believe on him. He who first made his Nature Holy, now made it Glorious. And as we are made conformable unto him in our Souls here, his Image being renewed in us by the Spirit, so he is in his Body now glorified by the Effectual Operation of the same Spirit, the Exemplar and Pattern of that Glory which in our Mortal Bodies we shall receive by the same Spirit. For when he appears we shall be like him, 1 John 3. 2. seeing he will change our vile Bodies, that they may be fashioned like unto his Glorious Body, according to the working whereby he is able to subdue all things unto himself, Phil. 3. 21. And these are some of the principal Instances of the Operations of the Holy Spirit on the Human Nature of the Head of the Church. The whole of them all, I confess, is a Work that we can look but little into, only what is plainly revealed we desire to receive and embrace; considering that if we are his, we are predestinated to be made conformable in all things unto him, and that by the powerful and effectual Operation of that Spirit which thus wrought all things in him to the Glory of God. And as it is a matter of unspeakable consolation unto us, to consider what hath been done in and upon our Nature by the Application of the Love and Grace of God through his Spirit unto it; so it is of great Advantage, in that it directs our Faith and Supplications in our Endeavors after Conformity with him, which is our next End, under the enjoyment of God in Glory. What therefore in these Matters we apprehend we embrace; and for the depth of them they are the Object of our Admiration and Praise.

[Sect. 13] Secondly; There is yet another Work of the Holy Spirit, not immediately in and upon the Person of the Lord Christ, but towards him and on his behalf with respect unto his Work and Office. And it compriseth the Head and Fountain of the whole Office of the Holy Spirit towards the Church. This was his witness-bearing unto the Lord Christ; namely, that he was the Son of God, the true Messiah, and that the Work which he performed in the World, was committed unto him by God the Father to accomplish. And this same Work he continueth to attend unto, unto this day, and will do so to the consummation of all things. It is known how the Lord Christ was reproached whilst he was in this World, and how ignominiously he was sent out of it by Death. Hereon a great contest ensued amongst mankind, wherein Heaven and Hell were deeply engaged. The greatest part of the World, the Princes, Rulers, and Wise Men of it, affirmed that he was an Impostor, a Seducer, a Malefactor, justly punished for his Evil Deeds. He on the other side chose twelve Apostles to bear Testimony unto the Holiness of his Life, the Truth and Purity of his Doctrine, the Accomplishment of the Prophesies of the Old Testament in his Birth, Life, Work, and Death; and in especial unto his Resurrection from the Dead, whereby he was justified and acquitted from all the Reproaches of Hell and the World, and their Calumnies refelled. But what could the Testimony of twelve poor Men, though never so honest, prevail against the confronting Suffrage of the World? Wherefore this Work of bearing witness unto the Lord Christ, was committed unto him who is above and over all, who knoweth how, and is able to make his Testimony prevalent; John 15. 26. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me. Accordingly the Apostles plead his concurring Testimony; Acts 5. 32. And we are his Witnesses of these things, and so also is the Holy Spirit, whom God hath given to them that obey him. And how he thus gave his Testimony our Apostle declares, Heb. 2. 4. God also bearing witness with them, (that is, the Apostles) both with Signs and Wonders, and with divers Miracles and Gifts of the Holy Spirit according to his Will. The first principal End why God gave the Holy Spirit to work all those miraculous Effects in them that believed in Jesus, was to bear witness unto his Person that he was indeed the Son of God, owned and exalted by him. For no Man not utterly forsaken of all Reason and Understanding, not utterly blinded, would once imagine that the Holy Spirit of God would work such marvelous Operations in and by them who believed on him, if he designed not to justify his Person, Work, and Doctrine thereby. And this in a short time, together with that effectual Power which he put forth in and by the Preaching of the Word, carried not only his Vindication against all the Machinations of Satan, and his Instruments throughout the World, but also subdued the generality of Mankind unto Faith in him and Obedience unto him, 1 Cor. 10. 4, 5. And upon this Testimony it is, that there is real Faith in him yet maintained in the World. This is that which he promised unto his Disciples whilst he was yet with them in the World, when their hearts were solicitous how they should bear up against their Adversaries upon his absence. I will▪ saith he, send the Comforter unto you, and when he is come he will reprove the World of Sin, and of Righteousness, and of Judgment; of sin, because they believe not on me; of Righteousness, because I go to my Father and ye see me no more; of Judgment, because the Prince of this World is Judged, John 16. 7, 8, 9, 10, 11. The Reason why the World believed not on Christ, was because they believed not that he was sent of God, John 9. 29. By his Testimony the Spirit was to reprove the World of their Infidelity, and to convince them of it by evidencing the Truth of his Mission. For hereon the whole issue of the Controversy between him and the World did depend. Whether he were Righteous or a Deceiver, was to be determined by his being sent, or not sent of God, and consequently God's Acceptance or Disapprobation of him. That he was so sent, so approved, the Holy Spirit convinced the World by his Testimony, manifesting that he went to the Father, and was exalted by him; for it was upon his Ascension and Exaltation that he received and poured out the Promise of the Spirit to this purpose, Acts 2. 33. Moreover whilst he was in the World, there was an unrighteous Judgment by the instigation of Satan passed upon him. On this Testimony of the Spirit, that Judgment was to be reversed, and a contrary Sentence passed on the Author of it, the Prince of this World. For by the Gospel so testified unto, was he Discovered, Convicted, Judged, Condemned, and cast out of that Power and Rule in the World, which by the darkness of the Minds of Men within, and Idolatry without, he had obtained and exercised. And that the Holy Spirit continueth to do the same Work, though not absolutely by the same means unto this very day, shall be afterwards declared.

And by these Considerations may we be led into that Knowledge of, and Acquaintance with our Lord Jesus Christ, which is so necessary, so useful, and so much recommended unto us in the Scripture. And the utter neglect of Learning the Knowledge of Christ, and of the Truth as it is in him, is not more pernicious unto the Souls of Men, than is the learning of it by undue means, whereby false and mischievous Ideas or Representations of him are infused into the Minds of Men. The Papists would learn and teach him by Images, the Work of Men's Hands, and Teachers of Lies. For besides that they are forbidden by God himself to be used unto any such purposes, and therefore cursed with barrenness and uselessness as to any end of Faith or Holiness; they are in themselves suited only to ingenerate low and carnal Thoughts in depraved superstitious Minds. For as the Worshippers of such Images know not what is the proper Cause nor the proper Object of that Reverence, and those Affections they find in themselves, when they approach unto them and adore before them; So the Apprehensions which they can have hereby, tend but to the knowing after the flesh, which the Apostle looked on as no part of his Duty, 2 Cor. 5. 16. But the Glory of the Human Nature, as united unto the Person of the Son of God, and engaged in the discharge of his Office of Mediator, consists alone in these eminent, peculiar, ineffable Communications of the Spirit of God unto him, and his powerful Operations in him; This is represented unto us in the Glass of the Gospel, which we beholding by Faith are changed into the same Image by the same Spirit, 2 Cor. 3. 18.

[Sect. 15] Our Lord Christ himself did foretell us that there would be great enquiries after him, and that great Deceits would be immixed therewithal; If, saith he, they shall say unto you, He is in the Wilderness, go not forth, behold he is in the Secret Chambers, believe it not,