miracles, and other gifts, I. The importance of the Holy Spirit in the new creation is proved by the fact that he is the subject of the great promise in sacred Scripture respecting new testament times, II. His work in reference to Christ is unfolded under a twofold aspect,-1. As it bore on himself, in framing his human nature, III.; sanctifying it in the instant of conception, filling it with the needful grace, anointing it with extraordinary gifts, conveying to it miraculous powers, guiding, comforting, and supporting Christ, enabling him to offer himself without spot unto God, preserving his human nature in the state of the dead, raising it from the grave, and finally glorifying it; and, 2. As he secures, throughout successive ages, a sound and explicit testimony to the person and work of Christ, IV. General considerations are urged regarding the work of the Spirit in the new creation, as it relates to the mystical body of Christ,--all believers, v. The THIRD BOOK is occupied with the subject of regeneration as the especial work of the Spirit; it is shown not to consist in baptism merely, or external reformation, or enthusiastic raptures, I. The operations of the Spirit preparatory to regeneration are exhibited, such as illumination, conviction, etc., II. Two important chapters of a digressive character follow, in which the condition of man by nature is stated, as spiritually blind and impotent, III., and as spiritually dead, IV. The true nature of regeneration is next illustrated,-first negatively, under which head it is proved not to consist in any result of moral suasion, moral suasion being defined, and the extent of its efficacy being fixed. No change which it can effect can be viewed as tantamount to regeneration, because,-1. It leaves the will undetermined; 2. Imparts no supernatural strength; 3. Is not all we pray for when we pray for efficient grace; 4. And does not actually produce regeneration or conversion. Regeneration is then considered positively, as implying all the moral operation which means can effect, and not only a moral but a physical immediate operation of the Spirit, and the irresistibility of this internal efficiency on the minds of men. After explanations to the effect that the Holy Ghost in regeneration acts according to our mental nature, does not act upon us by an influence such as inspiration, and offers no violence to the will, three arguments in support of this view of regeneration are given,-from the collation of faith by the power of God, from the victorious efficacy of internal grace as attested by Scripture, and from the nature of the work itself as described in various terms of Scripture, "quickening," "regeneration," etc., and also from the terms in which the effect of grace on the different faculties of the soul is represented, v. The manner of conversion is then explained in the instance of Augustine, the account by that eminent father of his own conversion being selected to illustrate both the outward means of conversion, and the various degrees and effects of spiritual influence on the human mind, vi.

The FOURTH BOOK discusses the doctrine of sanctification, which is exhibited as the process completing what the act of regeneration has begun. A general view is then given of the nature of sanctification, as consisting, 1. In external dedication; and, 2. In internal purification, I. Its progressive character is unfolded, II.; and that it is a gracious process, extending to believers only, is proved, IIL Sanctification, so far as it relates to the removal of spiritual defilement, is illustrated; and that man cannot purge himself from his natural pravity is proved, IV. It is shown how the Spirit and blood of Christ are effectual to the purgation of the heart and conscience, the Spirit efficaciously, the blood of Christ meritoriously, faith as the instrumental cause, and afflictions as a subordinate instrumentality, v. The positive work of sanctification follows, embracing evidence of two propositions: 1. That the Spirit implants a supernatural habit and principle enabling believers to obey the divine will, and differing from all natural habits, intellectual or moral; and, 2. That grace is requisite for every act of acceptable obedience. Under the first proposition four things are considered, the reality of the principle asserted; its nature in inclining the will; the power as well as the inclination it imparts; and, lastly, its specific difference from all other habits, VI. Under the second proposition the acts and duties of holiness are reviewed, and proof supplied of the necessity of grace for them, VII. The nature of the mortification of sin, as a special part of sanctification, is considered; directions for this spiritual exercise are given; particular means for the mortification of sin are specified; and certain errors respecting this duty corrected, vIII.

The FIFTH BOOK simply contains arguments for the necessity of holiness,—from the nature of God, I.; from eternal election, II.; from the divine commands, III.; from the mission of Christ, IV.; and from our condition in this world, v.—ED.

TO THE READERS.

As account in general of the nature and design of the ensuing discourse, with the reasons why it is made public at this time, being given in the first chapter of the treatise itself, I shall not long detain the readers here at the entrance of it. But some few things it is necessary they should be acquainted withal, and that both as to the matter contained in it and as to the manner of its handling. The subject-matter of the whole, as the title and almost every page of the book declare, is, the Holy Spirit of God and his operations. And two things there are which, either of them, are sufficient to render any subject either difficult on the one hand, or unpleasant on the other, to be treated of in this way, both which we have herein to conflict withal: for where the matter itself is abstruse and mysterious, the handling of it cannot be without its difficulties; and where it is fallen, by any means whatever, under public contempt and scorn, there is an abatement of satisfaction in the consideration and defence of it. Now, all the concernments of the Holy Spirit are an eminent part of the "mystery" or " deep things of God;" for as the knowledge of them doth wholly depend on and is regulated by divine revelation, so are they in their own nature divine and heavenly,-distant and remote from all things that the heart of man, in the mere exercise of its own reason or understanding, can rise up unto. But yet, on the other hand, there is nothing in the world that is more generally despised as foolish and contemptible than the things that are spoken of and ascribed unto the Spirit of God. He needs no furtherance in the forfeiture of his reputation with many, as a person fanatical, estranged from the conduct of reason, and all generous principles of conversation, who dares avow an interest in His work, or take upon him the defence thereof. Wherefore, these things must be a little spoken unto, if only to manifest whence relief may be had against the discouragements wherewith they are attended.

For the first thing proposed, it must be granted that the things here treated of are in themselves mysterious and abstruse. But yet, the way whereby we may endeavour an acquaintance with them, "according to the measure of the gift of Christ unto every one," is made plain in the Scriptures of truth. If this way be neglected or despised, all other ways of attempting the same end, be they never so vigorous or promising, will prove ineffectual. What belongs unto it as to the inward frame and disposition of mind in them who search after understanding in these things, what unto the outward use of means, what unto the performance of spiritual duties, what unto conformity in the whole soul unto each discovery of truth that is attained, is not my present work to declare, nor shall I divert thereunto. If God give an opportunity to treat concerning the work of the Holy Spirit, enabling us to understand the Scriptures, or the mind of God in them, the whole of this way will be at large declared.

At present, it may suffice to observe, that God, who in himself is the eternal original spring and fountain of all truth, is also the only sovereign cause and author of its revelation unto us. And whereas that truth, which originally is one in him, is of various sorts and kinds, according to the variety of the things which

it respects in its communication unto us, the ways and means of that communication are suited unto the distinct nature of each truth in particular. So the truth of things natural is made known from God by the exercise of reason, or the due application of the understanding that is in man unto their investigation; for "the things of a man knoweth the spirit of a man that is in him." Neither, ordinarily, is there any thing more required unto that degree of certainty of knowledge in things of that nature whereof our minds are capable, but the diligent application of the faculties of our souls, in the due use of proper means, unto the attainment thereof. Yet is there a secret work of the Spirit of God herein, even in the communication of skill and ability in things natural, as also in things civil, moral, political, and artificial; as in our ensuing discourse is fully manifested. But whereas these things belong unto the work of the old creation and the preservation thereof, or the rule and government of mankind in this world merely as rational creatures, there is no use of means, no communication of aids, spiritual or supernatural, absolutely necessary to be exercised or granted about them. Wherefore, knowledge and wisdom in things of this nature are distributed promiscuously among all sorts of persons, according to the foundation of their natural abilities, and a superstruction thereon in their diligent exercise, without any peculiar application to God for especial grace or assistance, reserving still a liberty unto the sovereignty of divine Providence in the disposal of all men and their concerns.

But as to things supernatural, the knowledge and truth of them, the teachings of God are of another nature; and, in like manner, a peculiar application of ourselves unto him for instruction is required of us. In these things also there are degrees, according as they approach, on the one hand, unto the infinite abyss of the divine essence and existence,- -as the eternal generation and incarnation of the Son, the procession and mission of the Holy Spirit,-or, on the other, unto those divine effects which are produced in our souls, whereof we have experience. According unto these degrees, as the divine condescension is exerted in their revelation, so ought our attention, in the exercise of faith, humility, and prayer, to be increased in our inquiries into them. For although all that diligence, in the use of outward means, necessary to the attainment of the knowledge of any other useful truth, be indispensably required in the pursuit of an acquaintance with these things also, yet if, moreover, there be not an addition of spiritual ways and means, suited in their own nature, and appointed of God, unto the receiving of supernatural light and the understanding of the deep things of God, our labour about them will in a great measure be but fruitless and unprofitable: for although the letter of the Scripture and the sense of the propositions are equally exposed to the reason of all mankind, yet the real spiritual knowledge of the things themselves is not communicated unto any but by the especial operation of the Holy Spirit. Nor is any considerable degree of insight into the doctrine of the mysteries of them attainable but by a due waiting on Him who alone giveth "the Spirit of wisdom and revelation in the knowledge of them;" for "the things of God knoweth no man but the Spirit of God," and they to whom by him they are revealed. Neither can the Scriptures be interpreted aright but by the aid of that Spirit by which they were indited; as Hierom affirms, and as I shall afterward fully prove. But in the use of the means mentioned we need not despond but that, seeing these things themselves are revealed that we may know God in a due manner and live unto him as we ought, we may attain such a measure of spiritual understanding in them as is useful unto our own and others' edification. They may, I say, do so who are not slothful in hearing or learning, but "by reason of use have their senses exercised to discern both good and evil."

Wherefore, the subject of the ensuing discourses being entirely things of this nature, in their several degrees of access unto God or ourselves, I shall give no

!

account of any particular endeavours in my inquiries into them, but leave the judgment thereof unto the evidence of the effects produced thereby: only, whereas I know not any who ever went before me in this design of representing the whole economy of the Holy Spirit, with all his adjuncts, operations, and effects, whereof this is the first part (the attempt of Crellius in this kind being only to corrupt the truth in some few instances), as the difficulty of my work was increased thereby, so it may plead my excuse if any thing be found not to answer so regular a projection or just a method as the nature of the subject requireth and as was aimed at.

In the first part of the whole work, which concerneth the name, divine nature, personality, and mission of the Holy Spirit, I do but declare and defend the faith of the catholic church against the Socinians; with what advantage, with what contribution of light or evidence, strength or order, unto what hath been pleaded before by others, is left unto the learned readers to judge and determine. And in what concerns the adjuncts and properties of His mission and operation, some may, and I hope do, judge themselves not unbeholden unto me for administering an occasion unto them of deeper and better thoughts about them.

The second part of our endeavour concerneth the work of the Holy Spirit in the old creation, both in its production, preservation, and rule. And whereas I had not therein the advantage of any one ancient or modern author to beat out the paths of truth before me, I have confined myself to express testimonies of Scripture, with such expositions of them as sufficiently evidence their own truth; though also they want not such a suffrage from others as may give them the reputation of some authority.

The like may be said of what succeeds in the next place, concerning His work under the New Testament, preparatory for the new creation, in the communication of all sorts of gifts, ordinary and extraordinary, all kind of skill and ability in things spiritual, natural, moral, artificial, and political, with the instances whereby these operations of His are confirmed. All these things, many whereof are handled by others separately and apart, are here proposed in their order with respect unto their proper end and design.

For what concerns His work on the head of the new creation, or the human nature in the person of our Lord Jesus Christ, I have been careful to keep severely under the bounds of sobriety, and not to indulge unto any curious or unwarrantable speculations. I have, therefore, therein not only diligently attended unto the doctrine of the Scripture, our only infallible rule and guide, but also expressly considered what was taught and believed in the ancient church in this matter, from which I know that I have not departed.

More I shall not add as to the first difficulty wherewith an endeavour of this kind is attended, arising from the nature of the subject treated of. The other, concerning the contempt that is cast by many on all these things, must yet be farther spoken unto.

In all the dispensations of God towards his people under the Old Testament, there was nothing of good communicated unto them, nothing of worth or excellency wrought in them or by them, but it is expressly assigned unto the Holy Spirit as the author and cause of it. But yet, of all the promises given unto them concerning a better and more glorious state of the church to be afterward introduced, next unto that of the coming of the Son of God in the flesh, those are the most eminent which concern an enlargement and more full communication of the Spirit, beyond what they were or could in their imperfect state be made partakers of. Accordingly, we find in the New Testament, that whatever concerns the conversion of the elect, the edification of the church, the sanctification and consolation of believers, the performance of those duties of obedience which we

owe unto God, with our conduct in all the ways thereof, is, in general and particular instances, so appropriated unto him, as that it is withal declared that nothing of it in any kind can be enjoyed or performed without his especial operation, aid, and assistance; so careful was God fully to instruct and to secure the faith of the church in this matter, according as he knew its eternal concernments to lie therein. Yet, notwithstanding all the evidence given hereunto, the church of God in most ages hath been exercised with oppositions either to his person, or his work, or the manner of it, contrary unto what is promised and declared concerning them in the word of truth; nor doth it yet cease so to be. Yea, though the contradictions of some in former ages have been fierce and clamorous, yet all that hath fallen out of that kind hath been exceeding short of what is come to pass in the days wherein we live; for, not to mention the Socinians, who have gathered into one head, or rather ulcerous imposthume, all the virulent oppositions made unto His deity or grace by the Photinians, Macedonians, and Pelagians of old, there are others, who, professing no enmity unto his divine person, yea, admitting and owning the doctrine of the church concerning it, are yet ready on all occasions to despise and reproach that whole work for which he was promised under the Old Testament, and which is expressly assigned unto him in the New. Hence is it grown amongst many a matter of reproach and scorn for any one to make mention of his grace, or to profess an interest in that work of his, as his, without which no man shall see God, if the Scripture be a faithful testimony; and some have taken pains to prove that sundry things which are expressly assigned unto him in the gospel as effects of his power and grace are only filthy enthusiasms, or at least weak imaginations of distempered minds. Neither is there any end of calumnious imputations on them by whom his work is avowed and his grace professed. Yea, the deportment of many herein is such as that, if it were not known how effectual the efforts of profaneness are upon the corrupted minds of men, it would rather seem ridiculous and [to] be despised than to deserve any serious notice for let any avow or plead for the known work of the Spirit of God, and it is immediately apprehended a sufficient ground to charge them with leaving the rule of the word to attend unto revelations and inspirations, as also to forego all thoughts of the necessity of the duties of obedience; whereas no other work of his is pleaded for, but that only without which no man can either attend unto the rule of the Scripture as he ought, or perform any one duty of obedience unto God in a due manner. And there are none of this conspiracy so weak or unlearned but are able to scoff at the mention of him, and to cast the very naming of him on others as a reproach. Yea, it is well if some begin not to deal in like manner with the person of Christ himself; for error and profaneness, if once countenanced, are at all times fruitful and progressive, and will be so whilst, darkness and corruption abiding on the minds of men, the great adversary is able, by his subtle malice, to make impressions on them. But in these things not a few do please themselves, despise others, and would count themselves injured if their Christianity should be called in question. But what value is there in that name or title, where the whole mystery of the gospel is excluded out of our religion? Take away the dispensation of the Spirit, and his effectual operations in all the intercourse that is between God and man; be ashamed to avow or profess the work attributed unto him in the gospel,-and Christianity is plucked up by the roots. Yea, this practical contempt of the work of the Holy Spirit being grown the only plausible defiance of religion, is so also to be the most pernicious, beyond all notional mistakes and errors about the same things, being constantly accom. panied with profaneness, and commonly issuing in atheism.

The sense I intend is fully expressed in the ensuing complaint of a learned person, published many years ago: "In seculo hodie tam perverso prorsus immersi