whereas, for all the speculations of the philosophers, the world might have been lying as it was to this day.

V. Having insisted so much on the doctrine of divine grace in general, it is not requisite to insist long on the way the gospel teacheth, it is communicated to us, and should be sought after by us; that is, out of the fulness that is in the Son of God, by the application of his Spirit. This paper is not designed for considering objections against the Trinity, but against the doctrine of the gospel about the way to pardon of sin, and grace to perform duty. In the meantime, supposing the doctrine of the blessed Trinity, there are several considerations that might be of use to them, who wonder why it should not be sufficient in general to seek grace from God, without asking his Spirit out of the fulness that is in the Mediator, d

And here it may be useful to consider, first, the beautiful harmony that may be found between the several parts of the doctrine of the Scriptures about these adorable divine Persons. If they are represented co-operating in the work of redemption, they are represented so likewise in the other divine works of creation and providence: and as there are different operations more immediately ascribed to each of them, so what is ascribed to the Spirit in the work of our salvation, has a beautiful resemblance to the part attributed to him in the other divine works. In effect, it is very observable, that the Holy Ghost is represented as more immediately concerned in completing the divine works works. It seems to be his particular office to stamp the lovely image of the Creator on the creatures, according to their several capacities,

whether visible or invisible, adorning the former with all that beauty, light, order and perfection they are capable of; and adorning the latter with the beauty of holiness, producing that light, order, and regular disposition, in which the perfection of created spirits consisteth. His operation, on visible as well as invisible creatures, is (according to a way of speaking of some of the ancients) a work of sanctification. At the beginning of the Bible we are told, after the mass of the world was produced, the earth was void, and without form, and darkness was upon the face of the deep; and the first account we have of bringing all things to order, is the Spirit's moving on the face of the deep. His operations to this day are a continuation of his ancient work, a bringing light out of darkness, and order out of confusion; bringing the new creation, as he did the old, to order and perfection gradually through several days work, till at last all terminate in an everlasting Sabbath. In Psalm civ. it is said, that God sends forth his Spirit to restore the decayed face of nature, and to revive it with fresh lustre and beauty, which is a very proper work for him who is the Comforter. He is represented also as the immediate cause of all spiritual impres→ sions, ordinary and extraordinary, of prophetical inspiration, gifts of miracles, and languages, as well as the ordinary graces necessary to all sorts of persons. It is observable, that though the Son of God, while on earth, gave many excellent instructions to his disciples himself, their gifts and graces were never com pleted, till he sent them his Spirit, as he promised. His name, the Holy Spirit, and other names, given him, have a manifest suitableness to his office: and

the several parts of the doctrine of the Scriptures concerning him, both in the Old Testament and the New, have such a uniformity and harmony in them, as well deserveth our special observation; and, if duly considered, help to illustrate the subject in hand.

Since it is so, that it is by the Holy Ghost always, that God sanctifieth his creatures; surely nothing is more just than a devout acknowledgment of this in divine worship, in prayers and praises for grace, by asking of God his Spirit, and blessing him for such an inestimable gift. It is a most reasonable acknowledgment, because it is an acknowledgment of the truth of a very important truth. It is a part of devotion and godliness, because he is not a creature, (as appears plainly from Scripture,) but a Person in the Godhead. And in effect (not to insist on all the proofs of his divinity) one would think it were easy to see, that the omnipresence, and vast sufficiency of power necessarily supposed in the Spirit's operations, are absolutely incompatible with the finite nature of a creature: considering that the highest creature must be at an infinite distance below the Creator; and withal, that the efficacy of grace in the soul (which is of a far more noble nature than the visible world) is one of the most glorious operations in which Omnipotence exerteth itself.

It is observable, that God, in all his works, taketh pleasure to use a subordination of various means and instruments, though he could produce them immediately by himself, without such means; yet God does not make it a part of worship and devotion to acknowledge the efficacy of created instruments, (such as, for instance, the ministry of angels,) but only the

efficacy of the Holy Ghost sent by himself and his Son: and this is made so requisite, that in the solemn rite by which members are received into the church, they must be baptized in his name; which surely, if considered aright, showeth of how great importance it is in worship and devotion, and what strong ties baptized persons are under, to acknowledge carefully the efficacy of the adorable Spirit in

the work of their salvation.

VI. They that object against the necessity of applying for grace, in such a manner as explicitly to acknowledge the efficacy of the Holy Ghost, will probably be much more against the other thing mentioned before, that is, that we should seek the grace of the Spirit out of the fulness that is in the Redeemer. They will look upon this as a strange multiplying of our views in devotion, without any necessity or use.

But upon a little consideration, supposing once the doctrine of the Trinity, (which it is better not to enter upon here, than to treat it superficially,) and supposing the doctrine of Christ's sacrifice and merits, which was vindicated before, it is easy to show that the doctrine just now mentioned is the most reasonable in the world.

For what more just than that a person of merit, who has deserved blessings for others who are unworthy of them, should have his purchase put into his own hands, to dispense it to his favourites? The Scripture showeth that the graces of the Spirit are the fruits of Christ's merits; and on that, and perhaps several other accounts, the Holy Ghost, when he is said to be given to sinners, is called the Spirit

of Christ; and we are expressly told, John xvi. 14. "He shall receive of mine, and shall show it to you;" that is (as the word really signifies there) shall give it unto you. It is evident therefore, that, being the purchaser of all grace, and having the disposal of it, he should be acknowledged as the source of it.

It may not be improper to reflect here on the observation made before, about God's ordinary way of working by a subordination of various means.>

This is evident in nothing more than in his way of bestowing many of his favours on us. Though he could bestow them immediately himself, yet he makes even men in many cases instruments of good to one another.Infinite wisdom may have many good reasons for such a way of acting, unknown to us. One remarkably good effect of it we know is this, that it is an excellent foundation and cement of love and friendship among mankind; (and what is there among men more precious or amiable than that is?) Now, supposing there were no other reason or necessity for it, yet what more just than that he who showed e such incomparableb friendship for sinners, as to give himselftadsacrifice for their sins, should have the dispensing of grace for them, for performance of duty, and be intrusted with the whole management of their souls which surely cannot be in more friendly hands. His receiving gifts for men (as the Scripture expresseth it) and having all fulness and treasures of wisdom to communicate to them by his Spirit, serveth as an additional mean of cementing that incomparable friendship betwixt him and them. Surely, to compare the two contrary suppositions that may be made about this point; that