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NICHOL'S SERIES OF STANDARD DIVINES.

PUBITAN PEEIOD.

THE

WORKS OF THOMAS GOODWIN, D.D,

VOL. VI.

COUNCIL OF PUBLICATION.

W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational
Union, Edinburgh.

JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh.

THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University.
Edinburgh.

D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church,
Edinburgh.

WILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church
History, Reformed Presbyterian Church, Edinburgh.

ANDREW THOMSON, D.D., Minister of Broughton Place United Presby
terian Church, Edinburgh.

(Stnrral <5Mtor.
REV. THOMAS SMITH, M.A., EDINBUBGH.

THE WORKS

THOMAS GOODWIN, D.D.,

SOMETIME PRESIDENT OF MAGDALENE COLLEGE, OXFORD.

BY JOHN C. MILLER, D.D.,

LINCOLN COLLEGE ? HONORARY CANON OF WORCESTER; RECTOR OF 3T MARTIN'S, BIRMINGHAM.

l^ttr |llem0ir

BY ROBERT HALLE Y, D.D.,

PRINCIPAL OF THE INDEPENDENT NEW COLLEGK, LONDON.

VOL. VI.

CONTAINING I

THE WOEK OF THE HOLY GHOST IN OUK SALVATION.

EDINBURGH : JAMES NICHOL.

LONDON: JAMES NISBET AND CO. DUBLIN: W. ROBERTSON.

M.DCCC.LXIIL,

EDINBURGH t

PRINTED BT JOHN GEEIQ AND SOX,
OLD PHYSIO GARDENS.

PREFACE;

THE great and mysterious truth of the trinity of persons in one God, which
is the foundation of our Christian faith, and which, though not contrary to
our reason, is so much above it, that we could never have had a thought
of it, if God had not revealed it to us in his word, is not a mere speculative
notion, but a truth, in which the faith and practice of a Christian is con
cerned ; insomuch as it is necessary that every one who is saved should
believe that there are three persons, one and the same infinite, eternal God,
blessed for evermore. For how can we believe that God hath chosen any
of mankind, to make them unchangeably and for ever happy ; that the same
God hath redeemed and doth sanctify these his elect, if we do not believe
that this one and the same God is three persons, to whom these works, so
necessary to our salvation, are in the holy Scriptures distinctly attributed ?
How can we trust in the God of all grace, and his infinite mercies, and
adore and love him for that great and indeed unspeakable love, in sending
his only-begotten Son to die for us ? And how can we act faith on our
blessed Eedeemer, as having voluntarily come into the world to accomplish
the work which his Father sent him to do, unless we have distinct thoughts
of the person of the Father sending, as distinct from the person of the Son
sent by him ? And these persons are equally God ; for any one inferior
could no more have redeemed us than he could have elected or created us.
But they are not so many several Gods ; therefore they are one and the
earne God, equal in all perfections and glory. The author hath discoursed
of the work of God the Father in the second volume of his Works ; and of
the work of God the Son in the third, with great clearness of light from
the Scripture, and consequently with as great a strength of evidence to
every spiritual mind. In the discourses of this fifth volume he as clearly
and evidently describes in all its glory the work peculiar to the Spirit, in
healing and restoring our depraved, wretched natures, by making them alive
unto God, and sanctifying them in likeness to him. It is a work which
demonstrates him to be true God, as well as the Father and Son are ; for
life is that which God only can give, and a creating power is as necessary
to produce a spiritual as a natural life. Nay, of the two it is more difficult

* This preface to the fifth volume of Goodwin's Works, as published by his son,
is given here, as being mainly applicable to the contents of this volume.-ED.

VI PEE FACE.

(though nothing is so to God) to raise a dead soul than a dead body. It
is also as much a work of God to make us partakers of the divine nature
(2 Pet. i. 4), as it was to make Adam at first after his own image. That
none may think these truths to be merely niceties or abstruse controversies,
and an inquiry into them needless, the author hath made, through all the
discourses, proper and pertinent uses, naturally flowing from the doctrines ;
which may evince, that as all the truths of the gospel have in their own
nature a fitness and a proper tendency to strengthen our faith, and to im
prove our holiness, and to make us not only wiser but better, so God hath
revealed them as needful to be known by us for these purposes. And as
the gospel is peculiarly suited to raise and tune our hearts to thankful
strains and cheerful praises of our Lord Jesus Christ (and in honouring
him we honour the Father also), so this doctrine of the work of the Holy
Spirit in our salvation, which is pure gospel too, is adapted to excite us to
give that glory to him which is due ; and in honouring him, we honour
both the Father and the Son. I have given on the other side of this leaf
a catalogue of the MSS. in this volume, that the reader may be satisfied that
he hath all which I promised in the proposals ; and also may see that I
present him with several other discourses, which I did not offer in them.

I am,
Thine entirely in the service of the gospel,

THO. GOODWIN.

A CATALOGUE of the Manuscripts in the Discourse of the Work
of the Holy Spirit in our Salvation, directing in what part of
the volume the several MSS. are printed.

1. A general and brief scheme of the whole work committed to the Holy

Spirit in bringing us to salvation, in an enumeration of all particulars,
and what is the glory due to him for it, is contained in Book L, Chap
1, 2, 3, 4, 5, 6.

2. Of the gift of the Holy Ghost to us.— How he is at first given to the

elect when called, and what is his indwelling within us for ever.
Chap. 8, 9, 10.

3. How the work of regeneration, or the first application of salvation to

us, is in a peculiar manner attributed to the Holy Ghost. Chap. 7.

4. That there are two states and conditions God carries the elect through

1. The state of nature. 2. The state of grace.— And how the^new
birth is the passage between these two states, from which the neces
sity of regeneration is demonstrated. Book II., Chap. 1, 2, 3.

5. That God, for holy and just ends, permits the generality of his elect

that live to riper years, to abide some time in that estate of nature,
and then renews and turns them. Chap. 4, 5, 6, 7, 8.

A CATALOGUE, &C. Vli

6. The necessity of regeneration demonstrated by arguments drawn from

the nature of reconciliation with God. — That all which God and
Christ have done towards their reconciliation to us, will not benefit
us unless we be reconciled to God. — This work of regeneration set
forth under the notion of reconciliation to God, and some differences
of a counterfeit work and a saving work discovered thereby, with an
exhortation to be reconciled to God. Book III. throughout.

7. The necessity of the new birth, and some brief explication of the

nature of the thing begotten in it, as the similitude of begetting
again imports. Book IV., Chap. 1.

8. The eminency of mercy and grace discovered in this work, compara

tively with other works wrought in us. Book IX., Chap. 1, 2, 3.

9. The divine power put forth by God in a saving work of regeneration.

Chap. 4, 5.

10. Of the new creature, or the thing begotten in us by the Spirit ; that

beside his indwelling in us, and his acting of our spirits, there
are permanent or abiding principles inwrought in the soul ; that is,
spiritual habiliments, or dispositions so to act. Book V., Chap. 1, 2.

11. The nature or kind of the thing begotten in us, as it is set forth under

the notion of Spirit ; that which is born of the Spirit is Spirit, John
iii. 6. Book IV., Chap. 2, 3, 4, 5, 6, 7, 8.

12. That this new creature is a change of the heart. Book V., Chap. 4.

13. That it is a different and higher principle than natural conscience, in

its greatest elevation of light. Book VI. throughout.

14. That this new creature is peculiar only to the elect, and is a thing

specially different from the common work of the Spirit in temporaries.
Book VI., Chap 13, and Book VII. throughout.

15. That the virtual cause of regeneration, is the resurrection of Jesus

Christ. Book IX., Chap. 6.

16. Of the three parts of regeneration, and the new creature. 1. Humilia

tion for sin, and the necessity thereof. 2. Faith in Christ for justi
fication. 3. Turning from sin unto God. Book VIII. throughout.

17. The nature and way of conversion illustrated from an instance of what

it was in Job's time, Job xxxiii., and in the instance of Paul's con
version. Chap. 3.

18. Of one eminent disposition of a man born again, which is to desire and

endeavour to convert others to God. Book X., Chap. 7.

19. Of the distinguishing character of this new creature, or of a man born

again : which is for a man to make God his chiefest good, and God's
glory his utmost end. Chap. 1, 2, 3, 4, 5, 6.

CONTENTS,

THE WOBK OF THE HOLY GHOST IN OUE SALVATION.

BOOK I.

PAGE

A general and brief scheme of the whole of the work committed
to the Holy Spirit in bringing us to salvation, in an enume
ration of all particulars, and of the glory due unto him for
it. The work of the Holy Spirit in the unction of Jesus to
be our Saviour ...... 3

CHAPTER I. ....... 3

Some general observations premised out of John xiv., xv., xvi.

CHAPTER II. . . . . . . 7

Some further observations touching the coming of the Holy
Ghost. His signal coming at Pentecost. The great change
made in the world thereby.

CHAPTER III. . . . . . . . JQ

Of the works of the Holy Ghost upon Christ our Saviour.

CHAPTER IV. . . . . . . . 13

His operations upon the church, and that, first, as collec
tively taken.

CHAPTER V. . . . . . . . ig

His operations in every part and member of the church.
CHAPTER VI. ....... 39

The uses of the precedent doctrine.
CHAPTER VII. ...... 47

The Holy Ghost the author of regeneration, or the first ap
plications of salvation to us.
CHAPTER VIII. . . . . . . 51

The Holy Ghost the gift of God the Father to us, in and by
Jesus Christ. This inestimable gift bestowed freely by
the pure mercy, grace, and love of God.

CONTENTS. IX

PAGE

CHAPTEK IX. ....... 58

We not only partake of the effects of the Holy Spirit's ope
rations in us, but also of his person dwelling in us.

CHAPTEBX. 67

The uses of the foregoing doctrine.

BOOK II.

That there are two states or conditions through which God carries
the elect: the state of nature, and the state of grace. _ That
the new birth is the passage between them, which evidenc-
eth the necessity of the new birth, or regeneration. The
reasons why God hath so ordered it, that the generality of
the elect, who live to riper years, should for some time re
main in that state of nature before he renews them. The
uses of the doctrine, ...

CHAPTER I. .... ^

The words of the text, Tit. iii. 4-7, explained ; the elect in
a state of sin and wrath before they are brought into a
state of grace.

CHAPTER II. ... •

By the new birth, an elect soul is translated from a state ot
sin and wrath into a state of grace. — Whether we are re
generated or no. The state of the unregenerate alterable.

CHAPTER III. .

All God's elect do not, before their regeneration, remain in
that state of sin and wrath.

CHAPTER IV

Reasons why God suffers his elect, grown unto riper years,
to continue for some time in a state of sin.

CHAPTER V

The same continued.

CHAPTER VI. .

The uses of the foregoing doctrine.

CHAPTER VII. . . .

The same continued.

CHAPTER VIII.

The same continued.

BOOK III.

The necessity of regeneration demonstrated by this argument,
that all that God and Christ have done towards their recon
ciliation to us will profit us nothing, unless we be reconciled
to God. And how conversion is set forth under the notion
of reconciliation as on our part, . • ^

X CONTENTS.

PAGB

CHAPTER I. . . . . . . 117

Reconciliation to God necessary if ever we be saved ; proved
from God's design in his reconciliation to us, to glorify
his holiness, &c.

CHAPTER II. . . . . . . .120

Evinced from Christ's design in his work of reconciliation.
CHAPTER III. ....... 125

Necessary for us to be convinced that we are enemies to God ;
that our estate is dangerous ; that yet God is appeasable ;
that there is a Mediator by whom the soul may come to
God ; that we must also seek God and his favour in Christ ;
and seek him with confession of, and mourning for, sin.
CHAPTER IV. . . . . . . . 129

Wherein our reconciliation to God consists.
CHAPTER V. . . . . . . . 140

The application or uses of the foregoing doctrine.

BOOK IV.

Of the work which the Holy Spirit effecteth in us, as it is ex
pressed under the notion of our being begotten unto God,
and of a new birth, from which the necessity of regeneration
is further demonstrated. Of the nature of the thing begotten
in us, as it is set forth under the notion of Spirit, John iii. 6, 151

CHAPTER I. . . . . . .151

The necessity of the new birth demonstrated, and the nature
of it described, from the notion of our being begotten unto
God, 1 Peter i. 3-5.

CHAPTER II. . . . . . . . 158

Exposition of John iii. 5.
CHAPTER III. . . . . . . .162

The same continued.
CHAPTER IV. . . . . . . . 164

What it is to have the heart elevated, and suited to all things
spiritual, as spiritual.

CHAPTER V. . . . . . . . 167

Suitableness of the mind to spiritual things, the great dis
tinguishing character of one that is born of the Spirit,
John iii. 5, from others who are not so.
CHAPTER VI. . . . . . . . 174

How we may discern, value, and love spiritual things, purely
as spiritual, and yet view them as blessings to us ; and
regard and affect our own interest and benefit in them.

CHAPTER VII. ...... 178

The blessings which we have by Christ purely spiritual ;
how a spiritual heart considers and affects them in their
pure spirituality.

CONTENTS. XI

PAOK
CHAPTER VIII. . . . . . .183

How a spiritual heart is affected to inherent graces and holy
duties.

BOOK V.

Of the work of the Holy Ghost in us, as it is represented to us
under the notion of a new creature. That besides the Holy
Spirit's indwelling in us, and his motions and actings of our
spirits, there are permanent or abiding principles wrought in
our souls, which dispose them for holy actions, and give
spiritual abilities for the performance of them. That this
new creature is a change of the heart. That it is a con
formity to the image of our Lord Jesus Christ, . . 187

CHAPTER I. ....... 187

Exciting and moving grace not all that the Spirit doth for
us to enable us to the performance of holy actions.
Works of grace inherent. Opinions of the popish doctors,
of the Arminians, and of some enthusiastics, considered.

CHAPTER II. . . . . . . .191

The Holy Ghost, when he makes us new creatures, works in
us fixed and abiding principles of a spiritual life.

CHAPTER III. . . . . ,201

The same continued.

CHAPTER IV. . . . . • • 203

Necessary, and congruous to the nature of things, that such
inward permanent principles should be wrought in us by
the Holy Ghost.

CHAPTER V. . . . • •

The new creature wrought in us by the Spirit of God, a
change of heart.

CHAPTER VI. . . . . . 217

The new creature in us a conformity to the image of Christ.

BOOK VI.

That the work of grace wrought in us by the Spirit of God in
regeneration, is a different and higher principle than natural
conscience in its greatest elevation of light. The deficiency
of natural conscience shewed, and the mistakes of men about
it detected, ....••

CHAPTER I.

All men under a covenant of works, or a covenant of grace.
Two principles of actions, Eom ii. 14, 15 and Jer. xxxi.
31-33 explained. The principle by which the law of God
reigns over men is conscience. Notions of the philoso
phers among the heathens.

Xll CONTENTS.

PAGE
CHAPTEE II. . . . . . . . 238

Natural light of conscience in unregeneratejmen hath a great
influence on their actions.

CHAPTER III. . ..... 245

Men are apt to regard the natural light of conscience, and

the influence of it, to be the effects of true grace.
CHAPTER IV. . . .... 252

Wherein natural conscience falls short of true grace.
CHAPTER Y. . . . . . . . 262

What goodness, and of what kind, is to be acknowledged to
be in this light from God vouchsafed to natural conscience.

CHAPTER VI. . . .... 268

What is necessary to make conscience a good and holy con
science.

CHAPTER VII. . ..... 278

Natural conscience deficient in that which is necessary to
make it really holy.

CHAPTER VIII. ...... 288

Grounds of the mistake in judging the acting of natural con
science to be the workings of a principle of true grace.
CHAPTER IX. . . .... 289

Natural conscience may approve of the law, and command
the duties enjoined.

CHAPTER X. . . . . . . . 296

Though natural conscience may prevail with men to do the
duties required, yet not for conscience sake, in the sense
which the Scripture gives.

CHAPTER XI. . . . . . . .301

Another deficiency in natural conscience.
CHAPTER XII. ...... 804

The deficiency of natural conscience in another of its effects.

CHAPTER XIII. ...... 319

The highest degree to which a temporary believer can pos
sibly attain falls short of that saving work wrought in a
sincere believer.

BOOK VII.

Of the difference of the works on temporary believers, and those

truly called, and that they differ in their nature and kind, . 324

CHAPTER I. . . . . . . 324

Distinction between temporary professors and those truly
called.

CHAPTER II. . . . . . . ... 326

Usefulness of this doctrine concerning temporary believers,
to many holy ends and purposes.

CONTENTS. Xiii

PAOB
CHAPTER III. . ..... 835

A genuine saving work of grace specifically distinct from

that which is in a temporary believer.
CHAPTEE IV. . . .... 345

The same continued.

BOOK VIII.

That there are three parts of our regeneration. 1. Humiliation
for sin, and the necessity thereof in order to faith. 2.
Faith in Christ for justification. 3. Turning from sin unto
God, or holiness of heart and life, proved from the work
which our Lord Jesus Christ ascribes to the Holy Ghost,
John xvi. 7—11, from the instances of conversion in the time
when Job lived, and of the conversion of the apostle Paul.
Of the subservience of humiliation unto faith. Objections
answered. Of our turning from sin unto God, or of holi
ness in heart and life, ..... 359

CHAPTER I. . . . . . . .359

Conviction of sin, humiliation for it, faith in Jesus Christ,
sanctification, or amendment of heart and life, the parts
of our conversion to God, John xvi. 7-11.
CHAPTER II. . . . . . . .361

To convince us of sin, and to humble us in the sense of it,

is the work of the Holy Ghost in converting us to God.
CHAPTER III. ...... 366

Instances of conversion in the time of Job. Instance of the

apostle Paul's conversion.
CHAPTER IV. ...... 382

Use and subservience of conviction of sin, and humiliation
for it, to induce the soul to believe on Jesus Christ for
salvation.
CHAPTER V. . . . . • • 385

Answers to several objections made against the usefulness of
conviction and humiliation.

CHAPTER VI. . . . 389

Of the last part of our conversion, which is our turning from
our evil thoughts and ways unto God.

BOOK IX.

Of the eminency of mercy and grace discovered in this work of
regeneration, comparatively with other works wrought in
us. Of the greatness of the power which God manifests in
regenerating us. Of the influence which Christ's resurrec
tion hath on our regeneration, . . . 405

CHAPTER I. . . . . . • • 405

The eminent mercy of God towards us in our regeneration.

CHAPTER II. ....... 410

The same continued.

XIV CONTENTS.

PAOB

CHAPTEK III. . . . . • r!T. i; 416

The same continued.

CHAPTER IV. ...... 425

An exceeding greatness of God's power apparent in our
regeneration.

CHAPTER V. . . . . 443

The same continued.
CHAPTER VI. ..... 455

The virtual cause of regeneration is the resurrection of Jesus
Christv

BOOK X.

Of the two essential properties of inherent holiness and sanctifica-
tion. That a regenerate man makes God his chiefest good.
That he also sets up God and his glory as his chiefest end.
A trial of difference between a regenerate and unregenerate
man herein. That there is also an eminent disposition in
the new"creature, inclining a regenerate man, earnestly to
desire and endeavour to convert others to God, . . 459

CHAPTER I. . . . . . 459

Every man hath something which he makes his chiefest good.

Two chief treasuries in which the good things of men are

laid, viz., heaven and earth.

CHAPTER II. . . . . . f 464

In what things we take most pleasure and delight.

CHAPTER III. ...*.., 470

By what things the comfort of our lives is principally main
tained and upheld.

CHAPTER IV. ...... 475

What are the things which we value as our dearest treasures.
CHAPTER V. . . . . . . . 439

The account upon what it is that we most value ourselves,
and other men.

CHAPTER VI. ...... 497

How the new creature makes God and his glory its utmost
end.

CHAPTER VII. ...... 509

One eminent disposition immediately flowing from the new
creature, is a desire to convert, and beget others to God.

OF THE WORK OF THE HOLY GHOST

(THE THIKD PEESON OF THE TEINITY)

IN OUK SALVATION

I

VOL VI.

OF THE WORK OF THE HOLY GHOST
OTJ'B SALVATION.

BOOK I.

A general and brief scheme of the whole of that work committed to the Holy
Spirit in bringing us to salvation ; in an enumeration of all particulars,
and of the glory due unto him for it. — The work of the Holy Spirit in the
unction of Jesus to be our Saviour.

CHAPTEE I.

Some general observations premised out of the fourteenth, fifteenth, and
sixteenth chapters of St John's Gospel.

THEKE is a general omission in the saints of God, in their not giving the
Holy Ghost that glory that is due to his person, and for his great work of
salvation in us, insomuch that we have in our hearts almost lost this third
person. We give daily in our thoughts, prayers, affections, and speeches,
an honour to the Father and the Son ; but who almost directs the aims of
his praise (more than in that general way of doxology we use to close our
prayers with, ' All glory be,' &c.) unto God the Holy Ghost ? He is a
person in the Godhead equal with the Father and the Son ; and the work
he doth for us in its kind is as great as those of the Father or the Son.
Therefore, by the equity of all law, a proportionable honour from us is due
to him. God's ordination amongst men is, that we should ' render to all
their due, honour to whom honour is due,' Eom. xiii. 1. To the magis
tracy (which there he speaks it of) according to their place and dignity ;
and this he makes a debt, a due, ver. 8. And the like is enjoined con
cerning ministers, that are instruments of our spiritual good, that we should
« esteem them very highly for their work's sake,' 1 Thes. v. 13. Let the
same law, I beseech you, take place in your hearts towards the Holy
Ghost, as well as the other two persons of the Trinity. The Holy Ghost is
indeed the last in order of the persons, as proceeding from the other two,
yet in the participation of the Godhead he is equal with them both ; and
in his work, though it be last done for us, he is not behind them, nor in

4 THE WORK OF THE HOLY GHOST [BOOK I.

the glory of it inferior to what they have in theirs. And indeed he would
not be God, equal with the Father and the Son, if the work allotted to him,
to shew he is God, were not equal unto each of theirs. And indeed, no
less than all that is done, or to be done in us, was left to the Holy Ghost's
share, for the ultimate execution of it ; and it was not left him as the re
fuse, it being as necessary and as great as any of theirs. But he being the
last person, took his own lot of the works about our salvation, which are the
last, which is to apply all, and to make all actually ours, whatever the other
two had done afore for us. The scope of this treatise is to set forth this
work to you in the amplitude of it, to the end you may accordingly in your
hearts honour this blessed and holy Spirit. And surely if to neglect the
notice and observation of an attribute of God, eminently imprinted on such
or such a work of God's, as of power in the creation, justice in governing the
world, mercy in bearing with sinners, grace in our salvation ; if this be
made so great a sin (Rom. i.) then it must be deemed a greater diminution
to the Godhead to neglect the glorifying one of these persons, who is pos
sessed of the whole Godhead and attributes, when he is manifested or in
terested in any work most gloriously.

In prosecution of my design, to persuade you to honour the Holy Ghost
as you do the Father and the Son, I shall consider the 14th, 15th, and
16th chapters of John, and make some general observations upon various
passages in those chapters serving to this purpose ; and we shall see therein
what a valuation the Father and the Son, the other persons with him, have
in those chapters put upon him and his work, and what a great and singular
matter they make of his work, and what divine esteem of his person, as by
Christ's speeches scattered up and down therein appears. Though the
Father himself doth not immediately speak, yet the Son doth in his name,
as well as in his own. And you may well take their judgments, for they
are sharers and co-rivals with him in point of glory about our salvation ;
the work of which I shall only treat of.

There are these general observations which I shall make upon the whole
series of the aforesaid chapters, which serve the design of my discourse.

Obs. 1. First, Our Saviour had abundantly in ah1 his former sermons
discoursed both his work and hand in our salvation, as also his Father's ;
and now at last, just when he was to go out of the world, he then, and not
till then, doth more plainly and more fully discover to them this third per
son, that had an after-work left to him, who to that end was to come when
he should be gone, and was to come visibly upon the stage, to act visibly a
new scene of works, left by the Father and himself unto him : John xiv. 16,
' I will pray the Father, and he shall give you another Comforter.' He
had said, chap. viii. 17, that ' the testimony of two men' (or persons) * is
true ; ' and that he himself was one witness of those two there spoken of,
and his Father another : ver. 18, ' I am one that bear witness of myself, and
the Father that sent me beareth witness of me.' And he tells us here, you
see, that there is yet another, distinct from the Father and himself; for in his
saying, ' I will pray the Father to give you another Comforter,' he must
mean a third person, distinct from them both, to be that other. And more
over this Spirit, as another person, is said likewise to be a third witness of,
and unto Christ ; John xv. 26, and so is to be joined as a person, and third
witness with these two : * When the Comforter is come, whom I will send
unto you from the Father, e-ven the Spirit of truth, which proceedeth from
the Father, he shall testify of me ; ' like as of the Father and himself, the
same had been spoken in that chap. viii. ver. 18, last cited. And the

CHAP. I.] IN OUR SALVATION. 5

coherence with ver. 17 argues their being witnesses alike, to be distinct
persons each from other, for, ver. 17, he allege th the law, ' It is written
in your law, that the testimony of two men is true.' For therein lies the
validity of their testimony, that they must be two men or two persons that
m ike up a legal testimony. And in this 15th chap. ver. 20, there is the
Holy Ghost as a third witness brought into court to testify with both ; and
therefore he is a person if a witness, for there are three persons if three
witnesses, and the law itself he cites says, ' Under the mouth of two or
three witnesses shall the matter be established,' Deut. xix. 15, and Matt,
xviii. 16. We may also observe how industriously careful Christ is further
to characterise this person of the Holy Spirit, the author of these works,
and to describe who he was, and what manner of person, that they might
be sure to mind him, and have a regard to him, and to know whom and to
what name they were to be so much beholden. Thus, ver. 26, ' The Com
forter, which is the Holy Ghost' (says he) ; and ver. 17, ' Even the Spirit
of truth ; ' and chap. xv. 26, ' Whom I will send unto you from the Father,
who proceedeth from the Father.' Which last addition is to shew the
divine procession of the Holy Ghost, and the original and the consubstan-
tiality of his person, to be out of the substance of the Father, proceed
ing from him ; as (1 Cor. ii. 12) the apostle signaliseth him, * The Spirit
that is out of God ; ' or (which is all one) that hath his subsistence, or his
being a person, by proceeding from God the Father, and so being God with
God, insomuch as it is not in anywise to be understood that he subsisted
extra Deum, out of, or separate from God ; for he had said, ver. 11, that
he is in God, even as the spirit of a man is said to be in him.

Some would understand that speech of Christ's, ' Who proceedeth from
the Father,' to be meant in respect of God's sending him forth to us, and
his embassage to us. But that had been said by Christ in the words afore,
' Whom I will send from the Father ;' and therefore to intend the words
after — ' Who cometh from the Father' — of an ambassador's sending, had
been needless, for Christ had said that already ; and therefore if that had
been all the meaning of that addition, he had but said the same over a second
time. There is therefore, in those speeches, a manifest distinguishing be
tween that dispensatory sending of him from the Father to them, and that
substantial proceeding of his from the Father, as a third person ; and this is
added to shew the original ground, why it must be from the Father that he
sends him, and with his consent first had ; because his very person is by
proceeding from the Father, and therefore this his office too. And there
fore that latter is spoken in the present time, whereas that other speech of
Christ's, « Whom I will send from the Father,' is in the future ; because the
Holy Ghost his dispensatory sending, both from the Father and from Christ,
was yet to come ; whereas this personal proceeding of his from the Father
was then, when he spake it, and is continually, and had been from eternity.

Now the tendency of these reiterated designations of the person, doth
manifest Christ's sedulous intention, and tender regard to, and for the
honour of this, so great a person ; and to raise up in their hearts a valua
tion of this person himself, that should be the Comforter ; and to make
them careful to give glory to him, even the Holy Ghost, as a third person,
and the Comforter. As likewise to assure them of his coming upon them,
when himself was gone ; and that therefore they might honour him in his
coming, for his work, as he would have them to honour himself for his own
work, and coming in the flesh. It is as if he had said, I would not, for
that honour I ever look for from yourselves, that you should go attribute

6 THE WOKK OF THE HOLY GHOST [BOOK I.

the comfort you shall have, or the revealing of truth to you (from which he
is called * the Spirit of truth'), so unto me or my Father alone, as to neglect
or omit to give him his peculiar honour in it ; for it properly, and of due,
belongs to him. You are and shall be beholden to me and my Father, for
the sending of him ; but you are to be especially beholden to himself, for
that work he doth in you, being sent by us. Be sure therefore to take
notice of him and his person, distinct both from me and my Father. For
it is ' another Comforter' (says he, ver. 16) « which is the Holy Ghost,'
(ver. 26), and therefore you ought as distinctly to glorify him as you would
do us.

Obs. 2. The second observation is concerning the particular works which
Christ says are his, and for which we are to honour him. And an enumera
tion of his works being the scope of this my discourse, we may find divers
particulars that are the most eminent of them, named and specified in these
chapters to our hand, which will sufficiently serve for me to take the men
tion of them, for an example to me to proceed to specify other works that
are attributed to him elsewhere. This I premise, because I would not be
obliged to fetch each of them which I shall after name out of these chapters,
and so to confine myself thereto.

The particular eminent work indeed on which he insists in these chapters,
is, that of being a Comforter to them ; for the occasion of these sermons
was to relieve and pacify the apostles' minds, against his own leaving them,
as they thought, desolate. But therewith he further brings in other works
of his besides, and in effect that he should do all, that they had need of
his help in. He insinuates to them how much already themselves had been
obliged unto him for his working hitherto in them, which he calls them to
look back upon, for they had received them already in regenerating, con
verting and calling them out from the world (which was his first and great
work in them), and so distinguished them from the world. Thus chap,
xiv. 16, 17, ' The Comforter, the Spirit of truth ; whom the world cannot
receive, because it seeth him not, neither knoweth him ;' that is, knows
him not by experience of any saving work upon them, and so they cannot
receive him as a comforter, because it is necessary they first receive him as
a converter. ' But ye know him,' and have found him to have begotten
you again ; ' for he dwelleth in you,' hath come and taken possession of
you, and acted hitherto in you all that spiritual good that hath been found
in you, and thereby hath taken everlasting possession of you, as it follows :
' and shall be in you,' to perfect all that is wanting, and that for ever, as
verse 16.

A second work there specified is, that he should be to them a ' Spirit of
truth,' * to lead them into all truth,' which, as a sacred deposition, he was
by them, as apostles, to leave unto the rest of the world ; chap. xiv. 26,
' He shall teach you all things, and bring all things to your remembrance,
whatsoever I have said unto you.' And not only so, but shall suggest new
to you, chap. xvi. 12, 13, ' I have many things to say unto you, but ye
cannot bear them now. Howbeit when he, the Spirit of truth, is come, he
shall not speak of himself ; but whatsoever he shall hear, that shall he speak.'

A third work instanced in is, that ' He will shew you things to come ;'
and this to that end, that ye may teach and write them to others, chap,
xv. 26, 27. He shall bear witness of me, and you shall bear witness of me.

A fourth work specified is, to sanctify them against sin and corruption.
This work is imported in his name, ' the Holy Spirit,' as the other, of lead
ing them into all truth, is signified by that other title, ' the Spirit of truth ;'

CHAP, n.] IN OUR SALVATION. 7

for he is termed the Holy Spirit, because he sanctifies : Rom. xv. 16, ' Being
sanctified by the Holy Ghost.'

Fifthly, He shall be a Comforter to you, against all sorrows, chap. xiv.
16, 17, 18.

Sixthly, He shall assist and direct you in all your prayers, and be the
inditer of them for you ; and so effectually as to obtain what you shall ask,
chap. xvi. 23, ' Verily, verily, whatsoever ye shall ask the Father in my
name, he will give it you ; hitherto have you asked nothing in my name ;'
for the Holy Ghost was not as yet given, as he in these chapters promiseth
he should be. * But in that day,' namely, when the Holy Ghost is come,
' ye shall ask in my name,' then (as in chap. xiv. 20). ' In that day,' —
namely, when the Comforter is come, that word in that day refers there
unto — ' ye shall know that I am in my Father, and you in me.' These
works he specifies as to themselves.

But withal, seventhly, he mentions his works upon the world, by their
ministry, unto whom they were sent. He shall be a converter and con-
vincer of the world ; that is, the glory of the conversion of the Gentiles is
reserved for him, by your ministry : chap. xvi. verses 8, 9, * When he is
come, he will reprove the world of sin, and of righteousness, and of judg
ment : of sin, because they believe not on me,' &c. To which three
enumerations the total of the work of conversion is reduced, of which
afterwards.

Obs. 3. Thirdly, observe what Christ says, I myself must be gone (saith
he) and disappear, to the end it may appear that all this whole work is
his, not mine : ver. 7, ' If I go not away, the Comforter will not come.' He
will not do these works while I am here, and I have committed all to him.
That look, as my Father hath visibly ' committed all judgment unto me,'
(John v. 22, 23, * For the Father judgeth no man, but hath committed all
judgment unto the Son ; that all men should honour the Son, even as they
honour the Father '), so here : I and my Father will send him, having com
mitted all these things to him, that all men might honour the Holy Ghost,
even as they honour the Father and the Son. Even as in like manner the
reason why the Spirit was not sent, whilst Christ was on earth, was to
shew that not the Father alone sent him, but that he came from Christ, as
well as from the Father. And so Christ, he went to heaven to shew that
both Father and Son would send the Holy Ghost from thence, Acts ii. 32,
33, ' This Jesus hath God raised up, whereof we all are witnesses. There
fore being by the right hand of God exalted, and having received of the
Father the promise of the Holy Ghost, he hath shed forth this which you
see and hear.' Thus wary and careful are every of the persons to provide
for the honour of each other in our hearts. And as careful should we be
to give it to them accordingly.

CHAPTER II.

Some further observations touching the coming of the Holy Ghost. — That he
had a signal coming designed to him for his glory at the feast of Pentecost,
as Christ had a visible coming in the flesh. — The great change made in tlie
world thereby.

Add to these observations out of those chapters, these also that follow,
concerning this his coming promised in those chapters, but observed out of
other scriptures.

THE WOKE OF THE HOLY GHOST [BOOK I.

- I. That a signal coming should be appointed to him, to the performance
of his^work, as well as unto Christ to perform his. This coming of his you
have inculcated again and again in these chapters, in these words, « When
he is come,' and the like. Which imported that, although he was given to
work regeneration in men afore, even under the Old Testament (as Neh.
ix. 20, « He gave them his good Spirit,' and many other places, shew), that
yet to let all the world of believers take notice his coming, and his work,
he must have a coming in state, in a solemn and visible manner, accom
panied with visible effects, as well as Christ had, and whereof all the Jews
should be, and were witnesses (thus Acts, chaps, ii. iv.), and it was also
apparent throughout the primitive times, in outward signs and miracles,
extraordinary gifts and conversions. And as Christ, though he was under

the Old Testament present with that church and with the fathers Acts vii.

37, 38, « This is he that was in the church in the wilderness, with the

angel which spake to Moses in the mount Sinai, and with our fathers' yet

had a visible coming in flesh to manifest his person ; that it was he who
had done all those works then, and came now to work more, and far greater
works : so there was a visible coming of the Holy Ghost, both in the appear
ance of him as a dove, descending on Christ at first, and afterwards in the
resemblance of cloven tongues.

And there was not a personal union of the Holy Ghost with that dove
and those tongues, as in Christ's manifestation in the flesh there was
between the eternal Son of God and human nature. Yet these appearances
of the Holy Ghost are to be understood by us as visible outward representa
tions and discoveries of him to be the third person ; and that it had been
he who was the author of all the whole work of application in the saints
then under the Old Testament ; as well as now of regeneration and sancti-
fication,^ and of comforting ; and that he had been indwelling in all saints
afore this his coming, as well as after.

And this his coming was as clearly prophesied of, and solemn promise
made thereof, under the Old Testament, as there was of Christ's coming in
the flesh. Which did so much heighten and raise up the expectations of
all believers then about him ; as that upon which, and whereby, so great
a change should be made in the church and world in the last days.
This the apostle Peter commemorates and applies upon the Spirit's visible
coming upon himself and the rest of his fellows : Acts ii. 16-18, « This is
that which was spoken by the prophet Joel ; It shall come to pass in the
last days, saith God, I will pour out my Spirit upon all flesh : and your
sons and your daughters shall prophesy, and your young men shall see
visions, and your old men shall dream dreams : and on my servants and
on my handmaidens I will pour out in those days of my Spirit ; and they
shall prophesy ;' and so on. Yea, this coming of the Spirit I may farther
call the great promise of the New Testament. For as Christ's coming was
the great promise of the Old Testament, so the sending of the Spirit is
entitled the 'promise of the Father' in the New : Luke xxiv. 49, ' And behold
I send the promise of my Father upon you.' And he is so styled, not only
in that he had been promised in the Old Testament by the prophets (as in
that of Joel ii. 28, 29, now cited), and in multitude of other prophecies of
old ; but because that Christ himself did now de novo (as it were) pro-
mulge it as his promise, and the Father's; and that upon this authority,
that this Spirit proceeded from him, as well as from the Father, and that
he was first to receive him from* us, and then shed him forth on us, Acts

* Qu. 'for'?— ED.

CHAP. II.J IN OUR SALVATION. 9

ii. 33, that so it might be made good, that ' all the promises are yea and
amen in him ;' seeing this promise of the Spirit is given upon Christ's
account, as he is the Son (according to that, ' God hath sent forth the Spirit
of his Son into your hearts,' Gal. iii. 13, 14 compared), and also because
now under the New Testament this promise was to be fulfilled in such a
manner and measure as was never under the Old ; and so it becomes a pro
mise proper to the New, that next great promise, which was to succeed
that of Christ himself, the promise of promises ; the sole great promise
now left to be given. God the Father had but two grand gifts to bestow ;
and when once they should be given out of him, he had left them nothing
that was great (comparatively) to give, for they contained all good in them ;
and these two gifts were his Son, who was his promise in the Old Testa
ment, and his Spirit, the promise of the New. And the Father doth
honour himself to us by this title, that he is the promiser and giver of the
Spirit ; and Christ himself, now when he is come, takes the honour too of
that, to make the sending of the Spirit his promise also, in saying, ' Behold
I send him :' Luke xxiv. 49, and John xiv. 26, ' Whom my Father will
send in my name.' And it is evident that our Saviour, in calling him ' the
promise of the Father,' which was spoken by him after his resurrection,
Luke xxiv. 49, doth refer to his own words and sermons uttered afore his
resurrection, in 14th, 15th, and 16th chapters of John, rather than to the
prophets primarily in his intention : Acts i. 4, ' Wait for the promise of
the Father, which ye have heard of me.'

Again, Christ had John the Baptist, who ' began the gospel,' to foretell
his manifestation in the flesh, and to prepare the way for this Lord. And
besides him, his angels did it. But the Holy Ghost hath Christ himself to
foretell his coming upon flesh : and that to prepare the hearts of men for
him whenever he should come.

And, lastly, on purpose to honour his visible coming, he had answerably an
extraordinary work left to him, upon that his visible coming : the conversion
of the whole Gentile world ; and the raising and building of the churches of
the New Testament was reserved of his glory. To believe in the Holy Ghost,
and the holy catholic church, you know how near they stand together in
the Creed. His visible coming at Pentecost was the visible consecration
and dedication of that great temple, the mystical body of Christ, to be
reared under the gospel (the several members of which body are called
' temples of the Holy Ghost/* 1 Cor. iii. 16), as that appearance at Christ's
baptism was the consecration of the head. Of this work of the Spirit, that
of the psalmist, though spoken literally of the first creation, may yet be
used in allusion, and is mystically applied by some of the fathers there
unto : Ps. civ. 30, ' Thou sendest forth thy Spirit, they are created ; thou
renewest the face of the earth.' The whole earth was decked and adorned
with a new array, when the Spirit of God moved upon that chaos ; and the
whole face of the world was in that age of the gospel's promulgation no
other than a chaos, void, and without all form ; ' all nations had walked
in their own ways :' but the Spirit was sent forth, and lo this barren wil
derness became a fruitful field all the world over.

The feast of Pentecost was under the old law the feast of the first fruits,
Lev. xxiii. 10. Thus it was in the type, and the apostles on that day re
ceived for the church of the New Testament ' the first fruits of the Spirit,'
Rom. viii. 23. And the sickle was then first put in, in the conversion of
the three thousand out of all nations (whether Jews or Gentiles, or mixed
* Ye are the temples of the Holy Ghost.

10 THE WOEK OF THE HOLY GHOST [BOOK I.

with both) ; so to begin that great harvest, whereof these were the first
fruits or seeds which consecrated the rest (as the first fruits did under the
law) in after ages to come, as Christ told them that their fruit should re
main, John xv. 16. And this coming of the Holy Ghost then, and converting
such as were inhabitants out of all nations, was by Christ designed to be
for the handsel of the conversion of all nations : Actsi. 8, ' Ye shall receive
power, after that the Holy Ghost is come upon you ; and ye shall be wit
nesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and
unto the uttermost parts of the earth ;' charging them to stay at Jerusalem,
and not to stir one foot out from thence, but « wait first for the promise of
the Father,' ver. 4. For it would have been a vain attempt to have endea
voured to convert the world until the Holy Ghost had come upon them ;
and hence it was that this his visible coming was reckoned by the chief
apostle the first era, the beginning of the gospel, as the beginning of the
creation described by Moses is of the world : Acts xi. 15, « The Holy Ghost
fell upon them Gentiles, as upon us at the beginning,' which refers to that
at Pentecost. And this yet further answers the type, for the first giving
of the law by Moses was on that day, the day of Pentecost ; and so this
coming of the Spirit that day was justly reckoned the beginning of the
gospel, although the account of the Christian world begins with the nativity
of Christ. But the full revelation of the gospel and the mysteries thereof,
and the conversion of the world of the Gentiles, this was ordained for the
Spirit's glory, and reserved for his coming, John xvi. ; which conversion of
the world is magnified as an after-sacrifice, as the saints' sufferings after
Christ are styled the after- sufferings of Christ, Col. i., presented unto God
by the Holy Ghost ; Christ offered up himself as that alone meritorious
sacrifice, but this of the Gentiles did come after, a sacrifice sanctified by
the Holy Ghost. The grace vouchsafed to the apostle for his poor instru-
mentalness therein, he owns, whilst he yet gives the glory of it to the Holy
Ghost; which you may find in Rom. xv. 15, 16, < To me this grace was
given, that I should be the minister of Jesus Christ to the Gentiles,
ministering the gospel of God, that the offering up of the Gentiles might
be acceptable, being sanctified by the Holy Ghost.' The Gentiles, you
know, before had ever been esteemed unclean, and upon that account
unmeet to be an offering unto God, as the law shews ; which that vision of
all sorts of unclean beasts made to Peter in the sheet (Acts x.), and the
comment thereupon which he makes that the Gentiles were meant, doth
shew. But these were all purified by the Holy Ghost's converting of them,
that thereby all difference was taken away ; and so much as those that were
not to be conversed with by a Jew, were now offered up as a sacrifice to
God. Thus Acts xv. 8, 9, ' God, which knoweth the hearts, bare them
witness, giving them the Holy Ghost, even as he did us ; and put no differ
ence between us and them, purifying their hearts by faith.'
Thus much for some general observations premised.

CHAPTER III.

Of the works of the Holy Ghost upon Christ our Saviour.

The summing up of the works of the Holy Spirit, and laying them alto
gether in one heap, that we find scattered up and down in the Scriptures,
would, if we were able to recollect them all, and every particular, arise to a

CHAP. III.] IN OUK SALVATION. 11

very great bulk. I shall reduce them which I have gleaned as most eminent
unto these three heads,

I. What work and use he is, and was of, to Christ our head.

II. What to the church, taken collectively.

III. What to every saint. And in the filling up of these, I shall not
mention anything that may by consequence be argued his, but what the
Scriptures do expressly attribute to him.

- I. I shall first describe his operations upon Christ our head.

1. It was the Holy Ghost that formed his human nature in the womb :
Mat. i. 18, it is said that Mary < was found with child of the Holy Ghost' ;
and ver. 20, * That which is conceived in her is of the Holy Ghost.' So
then he made the man Jesus, both body and soul.

2. Some divines do further ascribe unto this Spirit the special honour
of tying that marriage knot, or union, between the Son of God and that
man Jesus, whom the Holy Ghost formed in the virgin's womb. ^ Now if
their meaning be that he, in common with the Father and the Son, did join in
that great action, I grant it, according to the measure of that general rule,
that opera ad extra sunt indivisa, all works outward, or that are wrought
not within the Godhead itself (which admit some exception), all the three
persons had a joint common hand in. But that which is my proper subject,
is, what special honour in those works doth by way of eminency belong to
the Holy Ghost in any of these works. And so considered, I have not
found a ground why to attribute the personal union more particularly ^ to
the Holy Ghost ; but rather (according unto what occurs to my observation
in the Scriptures, and to consonant reason), that action is more peculiarly
to be attributed to the Son himself, as second person, who took up into one
person with himself that human nature. The Father indeed sent the Son
into the world, to take flesh ; and the Holy Ghost formed that flesh he
assumed ; but it was the Son's special act to take it up into himself, and to
assume it. So the apostle tells us, Heb. ii. 16, < He took on him* the seed
of Abraham ;' or he took to himself, assumpsit ad, which word ^ denotes the
very act of that union. And it was his own single act, and in reason ^ it
must have been so ; for it was an act of a person knowing, and actually in
telligent in what he did, when it was done by him. And that thing he did
was a taking to himself a foreign nature, to be one person with himself; as
a person affording his own subsistence unto that nature, to be a person
with himself. Himself must communicate that personality, and none other
for him, for it is properly his own to bestow ; unto which that in chap. x.
accords, ' When he comes into the world, he says, A body hast thou pre
pared me,' speaking to his Father, who prepared that body by the Holy
Ghost ; and it was his Father's ordination he should take it ; but he, as a
person existin^ afore he took it, as coming into the world by assuming it, says,
« Lo, I come to do thy will, 0 God,' as ver. 7 it is more expressly added.
But,

3. It was the Holy Ghost had the honour of the consecration ot him to
be the Christ, and that by anointing him < without' or ' above measure, as
John the Baptist witnessed, John iii. 34. It was with power and all grace
that he was anointed : Isa. xi. 2, ' The Spirit of the Lord shall rest upon
him, and the Spirit of wisdom and understanding, the Spirit of counse
and might, the Spirit of knowledge and of the fear of the Lord. What W
Messiah, or Xgicwfc, but the Most Holy One anointed ? Dan. ix. Now, with

12 THE WOEK OF THE HOLY GHOST [BOOK I.

what oil was Jesus anointed, and so made Christ ? Acts x. 38, * God
anointed Jesus of Nazareth with the Holy Ghost.' The Holy Ghost is that
oil he is anointed with above his fellows ; and he hath his name of Christ,
which is the chief name of his person, from the Holy Ghost, as he hath
that of Jesus for saving us, which is his work. Christ, the anointed, is
the name that speaks all his offices. Kings, priests, and prophets, who
were only his shadows, were anointed. And it is made the true, proper
sign and token of his person's being the Son of God, that the Holy Ghost
came visibly on him, and abode upon him : John i. 32-34, * And John
bare record, saying, I saw the Spirit descending from heaven like a dove,
and it abode upon him. And I knew him not : but he that sent me to
baptize with water, the same said unto me, Upon whom thou shalt see the
Spirit descending, and remaining on him, the same is he which baptizeth
with the Holy Ghost. And I saw, and bare record, that this is the Son of
God ; ' with which compare John vii. 38, 39, * He that believeth on me,
as the scripture hath said, out of his belly shall flow rivers of living water.
(But this spake he of the Spirit, which they that believe on him should
receive : for the Holy Ghost was not yet given ; because that Jesus was
not yet glorified);' whereupon, ver. 40, 41, 'Many of the people, when
they heard that saying, Of a truth, said they, this is that Prophet ; others,
This is the Christ.' This descending visibly of the Spirit (which was done
first to him), was the highest evidence of these that could be, excepting
only that of the Father : « This is my beloved Son.' The Baptist makes
these his highest characters, that it was he baptized with the Holy Ghost
as with fire ; and that he received the Spirit without measure, though he
was personally full of grace and truth himself, as he was the Son of God.

4. It was the Holy Ghost anointed him to all his offices, as first to be a
prophet and preacher of the gospel, which was first spoken by the Lord,
Heb. ii. Thus, Luke iv. 18 (and some think it was his first text), ' The
Spirit of the Lord is upon me, because he hath sent me to heal the broken
hearted, to preach deliverance to the captives, and recovering sight to the
blind, to set at liberty them that are bruised.' Whether you take the
words ou svexev antecedently or consequently, either that because by God he
was designed to be a preacher, therefore the Spirit was on him ; or that
because the Spirit was on him, he therefore was fitted to be a preacher, it
comes all to one as to my purpose. The Spirit was he that made him a
preacher of the gospel, to utter things which man never did, and to speak
in such a manner as man never did. And this is evident by the context in
that Luke iv., for it was his first sermon after his baptism, when the Holy
Ghost had anew fallen on him, and he had returned ' full of the Holy Ghost/
as Luke iv. 1 ; and again in ver. 14 he returned (or went) 'full of the Holy
Ghost' into Galilee, his ordinary standing diocese for his ordinary preach
ing, as the evangelists shew.

5. The Holy Ghost anointed him with power to do all his miracles, and
all the good he did ; so in Acts x. 38, * He was anointed with the Holy
Ghost and with power : going about doing good, and healing all that were
oppressed of the devil ; ' whom it is expressly said he cast out ' by the
Spirit,' Mat. xii. 28.

6. When Christ was dead, who was it raised him up from the grave ?
Which work was so great a work, as God himself accounts it as a new
begetting, or making him anew, and as it were a second conception of
him, a new edition of his Son Christ : Acts xiii. 33, ' He raised up Jesus
again ; as it is written in the second Psalm, Thou art my Son, this day

CHAP. IV.] IN OUR SALVATION. 13

have I begotten thee.' God rejoiceth, as having but then recovered and
found his Son, that was as it were lost in the likeness of sinful flesh.
Now, who was the immediate cause of this new advancement, whereby he
was born into the other world ? The Holy Ghost : Rom. viii. 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 that dwelleth in you.' God by his Spirit raiseth up both Chris*t
and us.

7. When he ascended, who filled him with that glory ? The Holy Ghost :
Ps. xlv., he was * anointed with the oil of gladness above his fellows;' which
oil, Acts x. 88, is said to be the Holy Ghost.

8. It was the Holy Ghost that solemnly anointed him as king in heaven :
Acts ii. 33, * Being at the right hand of God, and having received of the
Father the promise of the Holy Ghost,' &c. Peter's inference from this
is, ver. 36, ' Therefore let all the house of Israel know assuredly, that
God hath made that same Jesus, whom ye have crucified, both Lord and
Christ.'

9. It was and is the Holy Ghost that proclaims him Christ in all men's
hearts. He sets the crown upon him there also, as well as in heaven, in
so much that no man could ever come to acknowledge him the Christ but
from the Spirit : 1 Cor. xii. 3, < No man can say Jesns is the Lord, but
by the Holy Ghost.' So as whatever right he had in his person, or by his
Father's designation (of which in Acts ii. 36, Rom. xiv. 9), yet it is the
Spirit that publicly proclaimed him such, brought him in all his subjects ;
or, to use Christ's own words, ' He it is that glorifies me, shewing it to
them,' John xvi. 14. All this he hath done to and for Christ our head.

CHAPTER IV.

His operations upon the church, the body of Christ ; and that first as col
lectively taken, the whole thereof.

II. Let us now consider the operations of the Holy Ghost in and upon
the church, collectively taken, as the body of Christ.

1. He was the first founder of the church of tbe New Testament. The
apostle, writing to the Ephesians, who (as you know) had formerly gloried
of their temple of Diana as one of the seven wonders of the Gentile world,
sets before them, chap, ii., an infinitely far greater and more glorious
temple, whereof they themselves, he tells them, were a part, even the
church universal of the New Testament, consisting of Jew and Gentile :
Eph. ii. 21, 'A building fitly framed together, that groweth up into an
holy temple in the Lord.' But then, who is the builder and framer of
this fabric, age after age, till all is perfect ? And through whom also is it
that this temple, when built, is consecrated unto God for a mansion-house
or habitation, who hath the whole world to dwell in ? The 22d verse
shews both, ' In whom ' (namely, Christ) * ye ' (Ephesians) ' are also
builded up together for an habitation of God through the Spirit ; ' which
in the coherence with the former, is as if he had said, He that made you,
the Ephesians, a church (which was as a particular member of that uni
versal body), as 'members in particular,' 1 Cor. xii. 27, the same Spirit
was the builder of that great cathedral in which are comprehended all par
ticular churches as smaller oratories ; so as he is the great founder of all,

14 THE WORK OF THE HOLY GHOST [BOOK I.

both in the whole, yea, of every member that worships therein. Thus, in
ver. 18, ' Through him ' (namely Christ) ' we have both ' (Jew and Gen
tile) ' access to God ' (but) * through the Spirit.' Yea, he is the soul of
this one body; Eph. iv. 4, 'There is one body and one Spirit.' Christ
bears the relation of head to this body ; but who is the universal soul,
which is in all, and every part of it ? It is the Holy Ghost ; and oh ! how
glorious a church and body shall Christ have, when all are met and set to
gether, and filled full of this Spirit at the latter day ! Eph. v. 27. At that
day it is he will ' present it to himself a glorious church, not having spot,
or wrinkle, or any such thing.' Thus spake the husband, the head, of this
spouse. But who is the soul that gives this beauty, that formed this symme
try of all the members, and adds life to all ? The Holy Ghost. And now,
let us think what a mighty and vast work this of forming and building the
universal church is, whereof this Holy Spirit is the former and effecter.
There was a perfect pattern and platform of the whole and every member
thereof in God's breast, an idea also in Christ's (as appears by the last-
cited Eph. v.) which this Spirit will bring in the end the whole unto, and
frame each living stone in the building to bear a due, suitable, and comely
proportion in the whole, and each to other. And this is, and hath been
providentially a- doing and a-framing in every part thereof, in all and every age,
and hath been wrought from the beginning of the world, in the several parcels
apart, even as each piece of tapestry in hangings use to be wrought in little
bits and small parcels, which, when finished, are then at last set together.
And this Spirit, who is the dedolator, the architectonics! master-workman,
hath in his eye every degree of grace he works in every of these members'
hearts who is a stone in this building, according to the pattern which the
Father and Christ have in their idea and model, of every particular, as also
of the whole, and exactly frames each and the whole unto their mind, and
misseth not the least of the set proportion in the pattern, which, in so long,
so various, and multifarious a work to do (as this therefore must be sup
posed), what infinite wisdom and power doth it require, and argues him to
be God, that is in God, as the spirit of a man within him, and * searcheth
the deep things of God.'

2. All the means of the church's edification (as the word, ministry, and
all gospel ordinances) all which are the goods and chattels, the household-
stuff of the church universal ('Paul andApollos are theirs'), these are all of
him, and blessed by him. He wrote the Scriptures, 2 Peter i. 21, gave
the prophecies, 1 Peter i. 11, revealed the gospel, Eph. iii. 5, in such a
manner and measure, and with such an enlargement as never before, to the
sons of men.

The care of all that great affair of the ministry, and the work thereof, is
incumbent on him, lies on his hands to manage. In the New Testament
we find him once immediately speaking in his own person, and taking on
him as a person (as the Father had done afore when he said, ' This is my
well-beloved Son ') ; and the occasion was particular about the execution of
this work of the ministry, it is in Acts xiii. 2, * The Holy Ghost said, Sepa
rate me Barnabas and Saul for the work whereunto I have called them.'
In which effort of his, he speaks as one entered upon an office or work
committed to him, and betrusted with him. And it is as if he had said,
this is my work proper to me, I am the immediate governor and adminis
trator herein ; for all that any way concerns the edification of the church
is committed to my management and care. And he says he had designed
Paul and Barnabas to one part, as Peter and John to another, Gal. ii.,

CHAP. IV.] IN OUR SALVATION. 15

yea, all their gifts are his, in him, and he as a person that is the sovereign
thereof, ' distributes them as he will,' 1 Cor. xii. 4, 7. He makes minis
ters, John xx. 22. And that power to declare that sins are forgiven, and
so set free men's consciences, is from their having received the Holy Ghost
first, ' Christ breathed on them, and said, Receive ye the Holy Ghost ; '
and then adds, ' Whose sins ye remit, are remitted.' And as he makes
ministers, so he sends out ministers, Acts xiii. 4 ; and in vain it is for
them to go until he comes upon them. The apostles are therefore com
manded to stay going forth into the world till they should have received
the Holy Ghost, Acts i. 8. He appoints the place and people any of them
should go unto, and forbids and hinders where they should not be usefully
employed. He gives them orders : he bids Philip go to the eunuch,
Acts viii. 29 ; and Acts xi. 12, he sends Peter to Cornelius ; and on
the other side, he forbids to preach to such or such. Paul and Timothy
were forbidden of the Holy Ghost to preach in Asia, Acts xvi. 6 ; and they
again * essayed to go into Bithynia: but the Spirit suffered them not,' ver. 7.
And when they preach, it is he prompts them with their sermons, Mark
xiii. 11. The apostles 'spake as the Spirit gave them utterance,' and
when they spake, they spake apophthegms, as the word is, weighty sayings :
1 Cor. ii. 13, ' Which things we speak, not in the words which man's wis
dom teacheth, but which the Holy Ghost teacheth ; comparing spiritual
things with spiritual ; ' that is, suiting expressions to the gravity and
weight of the things delivered. He fires their tongues and hearts, that
they should not speak mere empty and powerless words, nor shoot powder,
but fiery bullets, such as have warmth and life in them. And when they
preach, he makes their sermons to be the ministration of the Spirit, to
convey himself unto their hearts, and to make the gospel * the power of
God unto salvation.' All the power of sermons is from the Holy Ghost :
1 Thes. i. 5, ' Our gospel was not in word only, but in power, and in the
Holy Ghost ; ' 1 Peter i. 11, 12, the gospel is said to have been preached
' with the Holy Ghost sent down from heaven,' who waiteth and watcheth
when ye come to sermons, and at the speaking such a word as will do your
hearts good, he falls upon you : Acts x. 44, ' Whilst they were speaking
these words, the Holy Ghost fell on them.' I might shew the same in all
the ordinances, but of them after.

For a conclusion. It may be truly said (as it hath been by some of the
ancients) that as Christ was the fulfiller of the law, and the end of the
law (Rom. x.), so that the Spirit is the complement, the fulfiller, and maker
good of all the gospel, * otherwise all that Christ did would have profited
us nothing, if the Holy Ghost did not come into our hearts and bring all
home to us. Christ made his will by his death, Heb. ix ; but the Spirit
is his administrator. Christ's blood and purchase gave us, by his redeem
ing us, jus ad rem ; but the Holy Ghost, by applying it, only jus in re ; he
gives us possession, livery, and seisin. Himself is the Arrha : the earnest
and the investiture of all is by him. The promises had been but as blanks
else to us ; but it is the Holy Ghost is the sealer of us by them, the verifier
of them, 2 Cor. i. 20, 22. Christ also came, and delivered his commands
to his apostles, to teach his church to do them, as in Mat. xxviii. 20 ; but
withal it is expressly said of him, and that after his being risen again, that
he gave those his commands to them by the Holy Ghost, Acts i. 2. And
then again, those great truths he uttered only by word of mouth ; but
it was the Holy Ghost which recovered them when they were almost lost,
* Christus legis, Spiritus evangelii complementum. — Tertul.

16 THE WORK OF THE HOLY GHOST [BOOK I.

and in a manner clean gone out of the apostles' weak and shallow memories
and understandings. And he it was that added a thousand more truths to
them, which Christ never uttered ; to whom therefore Christ refers them :
John xvi. 12, 13, 'I have yet many things to say unto you, but ye cannot
bear them now. Howbeit when he, the Spirit of truth, is come, he will
guide you into all truth ; for he shall not speak of himself ; but whatsoever
he shall hear, that shall he speak.'

Only by the way, let ministers and Christians take notice what is the
glory of the ministry, even the Holy Ghost. Thus Paul himself, 1 Cor.
ii. 4, ' My speech and my preaching was not with enticing words of man's
wisdom, but in demonstration of the Spirit and of power.' The phrase, 2 Cor.
iii. 6, is, * He hath made us able ministers of the Spirit.' The words in
that text are indeed * ministers of the New Testament,' but it follows in the
same verse, ' not of the letter, but of the Spirit.' And this New Testament,
or the gospel, says the apostle, ver. 3, is ministered by us ' with the Spirit
of the living God.' Our abilities lie in our being made more or less instru
ments, by whom the Holy Ghost is pleased to communicate himself. Acts
xi. 24 it is said, Barnabas was ' a good man, and full of the Holy Ghost,'
in his own person ; * and much people was added to the Lord.' A
preacher, in the primitive language, is termed, ' He that ministereth the
Spirit,' Gal. iii. 2, 5. And therefore value ministries by this ; and let
ministers seek to be filled with the Holy Spirit. It is still prefaced of their
preaching, such or such an one was filled with the Holy Ghost, and spake,
as Acts iv. 8, and Acts ii. 3, 4.

CHAPTER V.

His operations in every part and member of the church and body of Christ.

III. It is next to be considered what the Holy Ghost doth in every part
and member of this body of Christ, the church ; what he doth for every
particular saint. For look, what he is to, and in the church universal, that
he is first unto, and in, every saint in particular ; for it is the particular
individual saint that makes up the church universal ; even as reason is first
and principally in every particular and individual man ; and by means
thereof it is that reason is found, and so abounds in a body or assembly of
men. They meeting together, every one severally brings a portion of it with
him thereunto ; so as the main of his work lies and consists in what he
doth in and to every member. And when he falls upon assemblies of
saints as met, yet it is so as he falls on the whole, by visiting the particular
souls so assembled, and out of respect unto each single soul ; as when the
rain falls upon a field of corn, it falls upon the whole for every particular
blade's sake, watering every stalk at its root, and so all grow up together.
Hence therefore, Acts ii., where the fulfilling of those promises made in the
14th and 15th chapters of John, were in the first fruits of them accom
plished, it is expressly indigitated that ' the Spirit sat upon each of them :'
ver. 3, * And they were all ' (that is, every one of them) ' filled with the
Holy Ghost ;' as organ pipes use to be with the common blast of the bellows
that breathes wind into them, though by the difference of the pipes there
is a differing sound. And thus the Holy Ghost doth, as one Spirit, inform
and inspire the whole body of Christ, as the soul doth the whole body of a
man. Eph. iv. 4, ' There is one bo<Jy, and one Spirit,' and the Spirit is

CHAP. V.J IN OUR SALVATION. 17

the same in every member. Now consider with yourselves, if there were
but one common soul (as some have feigned to be in the system of the world)
which acted, and enlivened every man and thing in the world, you would
acknowledge that it must be a mighty, vast, and burthensome work which
is incumbent upon that great soul (whatever it were), and which it under
goes at every moment. But thus it is in reality with this great Spirit, the
soul of the whole church, who both informs and enliveneth the whole, and
every member of it.

What therefore is next to be considered, is the activity of this Holy Spirit
upon us, and in working in us.

1. First, in general ; he worketh no less than all that is wrought, 1 Cor.
xii. 11, * But all these worketh that one and self-same Spirit, dividing to
every man severally as he will.' As of Christ, who is the Word, it is said
in the point of the first creation (John i. 3), that 'without him there was not
anything made that was made ;' so of the Spirit in this new creation we
may say, that without him there is not anything wrought in us that is
wrought.

But let us consider particularly his works.

(1.) In regeneration, which is his prime work in us.

He is the author of all the principles or habits of grace, of that whole
new creature, of that workmanship created to good works, the spiritual
man, which is called spirit; that divine nature, which is the mass and lump
of all things pertaining to life and godliness ; that which is born of the
Spirit, John iii. 6 ; the image of Christ, which is styled ' Christ formed in
us,' Gal. iv. 19. That divine nature is the image drawn. But who is the
immediate former, the limner ? It is the Spirit of God ; 2 Cor. iii. 18,
' We are changed into the same image from glory to glory, even as by the
Spirit of the Lord.' And that place shews that not only the first draught
of that image is of his drawing, the ground colours, but all the additional
lines that follow after, to perfect it all along, from one end of the work to
the other. For he attributes that continual change wrought after conver
sion, in every degree of it, * from glory to glory,' unto this Spirit. And
therein he so speaks of himself and these believing Corinthians, yea, all
believers. ' We are thus changed ' all along by beholding, &c. All the
changes into that image are by the Spirit of the Lord. No hand hath skill
or power to add to this work ; none able to mingle colours orient and lively
enough but he. In the same chapter the believing Corinthians are declared
to be ' the epistle of Christ,' so far as they were or shewed themselves
Christians in reality. And Christ and his graces are the perfect original
and exemplar; and these Corinthians, so far as they had advanced in Chris
tianity, were for essential parts the entire copy, which in some degree does
express to the life that original. And there is not a letter or tittle added
in the copy which is not found in him, 2 Cor. iii. 3, * For ye are manifestly
declared to be the epistle of Christ, ministered ' (indeed says the apostle)
* by us ' (as the pens), * but written with the Spirit of the living God ; not
with ink, nor in tables of stone, but in fleshly tables of the heart :' unto
the draught of the least line of which no art or pencil of man can reach, or
hath colours orient enough to write it. For all and every tittle, every
stroke, is no other than an inward living disposition of heart, like unto the
divine life and nature of Christ, the Son of the living God, and therefore
requires the living power of the Spirit of the living God (as he is there
styled) to concur to the creating of it ; Ps. li. 10, 11, ' Create in me a clean
heart, 0 God, and renew a right spirit within me. Cast me not away from

VOL. VI. B

18 THE WOKK OF THE HOLY GHOST [BOOK I.

thy presence, and take not thy Holy Spirit from me.' For as he vouch
safes to become the ink, so he bears the part of a hand, too, of a ready
writer. The Spirit is the finger of God (Mat. xii. 28, compared with Luke
xi. 20), the sole artist that guides those pens that cast this ink, as there
also (in ver. 6) it follows : ' God hath made us able ministers of the New
Testament ; not of the letter ' (for even that New Testament hath also letter
to men unregenerate, and is but the dispensation of a notion), * but of the
Spirit,' or power.

Let us go over the particular actings of the soul, which are as a drawing
out of those created principles, whether at or in our first conversion or
afterwards ; and we shall find that each and every particular thereof are
attributed to this Spirit.

[1.] Hast thou seen thy sinful condition, and been humbled, as to hell,
for it ? It is the Spirit's proper work, for which he was sent. Thus says
Christ, John xvi. 8, ' When he is come he shall convince the world of sin.'
And he says it to his apostles, when he was to send them into the world
to convert men. And this is the first work of the three there rehearsed,
that the Holy Spirit beginneth with, in conversion, viz., a conviction of a
state of sin and unbelief. As it follows, ' of sin, because they believed not
on me,' and consequently, of damnation, as having lived without God and
Christ in the world ; and this work, though it may seem too low for him,
yet he is pleased to bear a title from it, and is termed a Spirit of bondage
to us, as causing us to see our bondage to sin, and death, and hell : Eom.
viii. 15, ' For ye have not received the Spirit of bondage again to fear ; but
ye have received the Spirit of adoption, whereby we cry, Abba, Father.'
It is one and the same Spirit there spoken of, in respect of two contrary
operations, who hath the title there of both. It is the Holy Ghost who is
that Spirit of adoption there spoken of, whereby we (afterwards) cry, Abba,
Father. This you may also see, Gal. iv. 6, and in the next ver. 16 of that
Rom. viii. It is the Spirit who also ' witnesseth to us that we are the sons
of God ;' and by the opposition it will follow that if the Holy Ghost be the
Spirit of adoption spoken of, that he also was that Spirit of bondage ; inas
much as he doth discover to us our bondage ; even as he is termed the
Spirit of adoption, because he testifies our sonship. And the discovery
of this our bondage is an infinite favour. For do not the great and wise
ones of the world go hoodwinked quick to hell in a moment, and know not
whither they are going until they are there ? And of thyself thou couldst
never have been thoroughly convinced of that ; for the heart is deceitful
above measure, who can know it ? None without the light of this Spirit.
For it is the spirituality of the law whereby he instructs men to know
wisdom in the hidden point of their corrupt nature, as David, confessing it,
speaks, Ps. li., 5th and 6th verses compared together, 'Behold, I was
sliapen in iniquity ; and in sin did my mother conceive me. Behold, thou
desirest truth in the inward parts ; and in the hidden part thou shalt make
me to know wisdom.'' And without the light of which law the same David
likewise confesseth, Ps. xix. 12, ' Who can understand his errors ? cleanse
thou me from secret faults.' By which secret sins he understands the im
mediate ebullitions of corrupt nature. And it is he that ' searcheth the
deep things of God,' 1 Cor. ii. 10 ; the hidden wisdom, ver. 7 ; hid in God,
Eph. iii. 9 ; and reveals it to us, ver. 5. It is he, the same Spirit, that
searcheth the deep deceitfulness of men's hearts, and reveals it to them,
which David called wisdom in the hidden part. And it is THOU (says he
to God) that makest me to know it ; that is, thou by thy Spirit, who

CHAP. V.] IN DUE SALVATION. 19

knowest all things, 1 Cor. ii. 10. And this for him to vouchsafe to do for
him, to take the same pains to do it, as ever mother or schoolmaster took
to teach a child from his alphabet to read, is an act of infinite grace. It
is he that gives thee eyes to see, and an heart to understand, who holds
the candle to thee, and points with his finger to every sin. Let us all
consider the unpleasingness of this work, which were it not that it is neces
sary for his saving thee, he who is the Holy Spirit would never rake into
such foul and filthy jakes and dunghills of lusts and by-ends, unbelief and
presumptions. This must needs be a loathsome work to him, by reason of
the objects he is exercised in, and tedious in itself. And this is the entrance
into conversion.

[2.J It is this Spirit which works repentance upon this discovery of sin,
and turns our hearts from sin to God effectually. John the Baptist came
preaching ' the baptism of repentance for the remission of sins.' Now by
what, or whose power was it, that repentance was wrought in the hearts of
multitudes that were his hearers ? It was the Holy Spirit. ' He shall
come ' (says the prophet) ' in the spirit and power of Elias,' Mai. iv. 6.
The spirit of Elias was the Holy Ghost, resting on him (2 Kings ii. 15), as
he did on the Baptisi : Luke i. 15, 'He shall be filled with the Holy Ghost,
even from his mother's womb.' And it is spoken to signify the power that
should accompany his ministry, to work repentance, as it follows in the next
verse ; ' And many of the children of Israel shall he turn to the Lord his
God.' And thereupon it is, that this prophecy of Malachi's is alleged, ver.
17, ' He shall come in the spirit and power of Elias, and turn the hearts of
the disobedient to the wisdom of the just.' So as that which is spoken of
Paul's ministry among the Thessalonians, 1 Thes. i. 5, that it came ' not
in word only, but in power, and in the Holy Ghost,' might (though in a
lower degree) be said of his. And yet the first and eminent eifect of his
ministry was seen in the working of repentance, as it is often said, in Acts
13th and 19th chapters. It may likewise be observed, as serving to tlr's
purpose, that when Christ gave that new commission to his apostles, to
preach repentance in his name unto all nations, for the remission of sins
(as in Luke xxiv. 47), the withal renews ' the promise of the Father,'
which was the Holy Ghost ; ver. 49, ' Behold, I send the promise of my
Father upon you.' And why is that annexed to the former, as the preface
thereto, ' And behold,' shews, but because the giving of the Holy Ghost,
even after Christ's ascension, was to work repentance in men's hearts by
that their preaching ? Yea, and he commands them (as with a caution, in
the following words), that they should tarry in the city of Jerusalem, until
they were endued with power from on high. Without whom, and the power
of whom, their preaching repentance would have had no efficacy at all, to
move men to turn unto God ; but through whose operation God gave Israel,
Acts v. 31, 32, yea, and the Gentiles, repentance unto life, Acts xi. 18.

[3.] The work of faith is of his operation ; and therefore he is ^tyled
1 The Spirit of faith,' 2 Cor. iv. 13. And the same Spirit that wrought
faith in the New Testament, is said to have done it in the Old, as that place
shews ; 2 Cor. iv. 13, * We having the same Spirit of faith,' &c. ; the same
which David and*they in the Old Testament had. It is therefore also, that
to be full of the Holy Ghost and of faith are joined ; Acts vi. 5, ' Stephen,
a man full of faith, and of the Holy Ghost :' also Barnabas is said to be 'a
man full of the Holy Ghost, and of faith,' Acts xi. 24.

Let us view some special acts of faith, and see how the working of them
is ascribed to the Holy Ghost.

20 THE WOKK OF THE HOLY GHOST [BOOK I.

First ; He gave thee a spiritual sight of Christ and God's free grace, which
drew thy heart unto them.

He gave thee a sight of God's free grace, when thou hadst seen thy sins
and thy undone condition, and thy heart was thrown off the hinges of thy
former hopes on self- righteousness, and the bladders of presumptions upon
God's mercy upon false grounds pricked and fallen ; and thou wert left
utterly at the loss, and knewest not what to do to be saved. Who was it
opened to thee the first * door of hope ' (Hosea ii.), and gave thee the first
ken, hint, and glimpse of grace and mercy ; and that God would abundantly
and freely pardon thee, if thou wouldst seek him and ply thyself to him ?
Who was it then that laid before thee that all- sufficient lighteousness of
faith ; and that did set thy heart on work to seek it ? Even the good
Spirit, who is therefore called ' The spirit of grace and supplication,' Zech.
xii. 10. He became a Spirit of grace, in making a discovery of that rich
and free grace in God's heart to be inclining towards thee, and therewith
became the Spirit of supplication in thee, inflaming thee, as a condemned
man for life, to seek after that grace and pardoning mercy in God. And
from thence he led thee to the cross of Christ, and made and set such a
lively picture of him, as crucified before thine eyes (Gal. iii. 1), as all angels
and men could never have pourtrayed, no more, yea, infinitely far less, than
they can the sun. It was he, the same Spirit of grace, that did it ; and
so it follows, Zech. xii. 10, * And they shall look upon him whom they
have pierced.' Thus also, John xvi. 8, it is said, ' When he is come, he
shall convince the world of righteousness ' (which Christ there enumerates
as the Spirit's second work in calling us) ; even of that all- sufficient right
eousness of Christ, offered up for satisfaction to the Father ; who was * made
sin, that we might be made the righteousness of God in him.' And when
the word of faith sounded in thy heart and ears, thou hadst not eyes to see
it ; therefore this ' fountain for sin and uncleanness to wash in ' must be
' opened ' (as it is said, Zech. xiii. 1), or men descry it not. Thou wert
ready to perish for thirst, as Hagar was, Gen. xxi., and lifted up thy voice
and weptest. But as God opened her eyes, and she saw a well (ver. 19)
just by her : so did the Spirit thine, to spy out Christ and his righteousness,
which is hid unto the world. As I heard one say on his deathbed, Oh !
where had I been if I had not spied out Christ ! It was this Spirit of
grace who caused thee to look towards him, and first set thy eyes and
heart to see him, and look on him that was pierced, as all that are saved
should be brought to do, as they did on the brazen serpent, John iii.
14, 15.

Secondly ; When thou didst find (being come to this fountain) that the
well was deep, and thou hadst not wherewith to draw ; and while thou wert
but looking down into it, with a longing eye after it ; but couldst not
reach into it, to wash thyself in it ; but layest as that poor impotent man
did at the pool, utterly without strength (as John v.) to have stepped in :
it was then the Holy Ghost sprinkled of it upon thy heart, and caused thine
iniquity to pass away (1 Pet. i. 2) ; ' Through sanctification of the Spirit,
and sprinkling of the blood of Jesus Christ.' The blood indeed is the blood
of Jesus, but the sprinkling (in that place) is attributed to the Spirit, as
well as obedience. It was Christ shed that blood (it is therefore there called
the blood of Jesus Christ), but it is the Spirit that sprinkleth it, and he
sprinkleth it with both hands, on thy heart, to wash away thy spots ; and
therefore in ver. 22 they are said to have ' purified their souls in obeying
the truth, through the Spirit :' which is spoken of the obedience of faith

CHAP. V.] IN OUR SALVATION. 21

for justification, as well as sanctification ; as the parallel words of the same
apostle, in Acts xv. 8, 9, compared, shew : ' God giving unto them the
Holy Ghost, even as he did to us, and put no difference between us and
them, purifying their hearts by faith.' And in 1 Cor. vi. 11, justification
as well as sanctification is attributed to the Spirit : ' But ye are washed,
but ye are sanctified, but ye are justified in the name of the Lord Jesus,
and by the Spirit of our God.' ' But ye are washed,' that is the general ;
' but ye are sanctified, but ye are justified ' (two distinct benefits), 'justified
in the name of the Lord Jesus, and by the Spirit of our God.' Both of
these are by both Christ and the Spirit ; as justification is in the name of
the Lord Jesus, so is sanctification too ; and by the like reason they were
both justified * by the Spirit of our God.' It is Jesus Christ's name- affords
the merit and virtue for both, but the Spirit is the applier of them and all
other blessings.

Thirdly ; And when thou hast been brought to close with Christ for justi
fication and righteousness, who was it brought thee to the Father to be
justified by him also (' who justifies the ungodly,' Rom. iv. 5), and who
gave thee access to him, when thou stoodest trembling, not daring to
approach to a consuming fire, and everlasting burnings ? It is ' through
Christ we have access ' (manuduction) ' by one Spirit unto the Father,'
Eph. ii. 18. It is both through Christ, and by the Spirit, who leads us, as
well as Christ. And indeed, Christ leads us to the Father (as it were) with
one hand, and the Holy Ghost by the other. Yea, it was this Spirit that
taught thee to call God Father (Rom. viii. 15, Gal. iv. 6), and therewith
to seek adoption from him.

Fourthly; When thou art once justified by faith, and hast that righteous
ness imputed to thee, who is it hath hitherto kept, and continues to keep
thine heart fixedly to wait for, and hold to that righteousness alone for thy
salvation ? And who is it withholds thee from betaking thyself to any
other for justification ? Who settles thy hopes solely on it ? It is even
this Spirit : Gal. v. 5, ' For we through the Spirit wait for the hope of
righteousness by faith.' Justification by faith (as we know) is the eminent
subject of that epistle ; and these words come in in the midst of many other
lesser additional persuasives, which he useth last, after the doctrinal argu
ments in the former chapters, tending all to this, that they should stand fast
in that liberty which ver. 1 of this chapter begins with, and which the
righteousness of Christ endows us with ; and that they should renounce that
of works in the point of justification.

We, says he, that is, the generality of believers, Jew and Gentile, of weak
and strong faith, we all do steer this way ; and therefore you that turn aside
to the works of the law for your justification do sever yourselves from the
faith common to the church. With which accords that of the apostle Peter,
2 Peter LI, 'To them that have obtained like precious faith with us '
(apostles, namely), 'through the righteousness' (sv 8ixauu<ruv$) 'of God and
our Saviour Jesus Christ.' This was the true and common faith of
apostles, and all in those times.

Do wait (says he), that is, we not only did rely upon that righteousness
wholly for our first justification (as the papists distinguish), being necessi
tated unto that alone then, because as then we had no other works to rely
upon, but of nature and unregeneracy (which upon conversion are discovered
to be dead works), but ever since we abide by it, and depend upon that
alone for our justification afterward, and that now, when we have other
manner of works of true holiness and sincerity renewed in us, and which

22 THE WORK OF THE HOLY GHOST [BOOK I.

increase more and more in us ; which (if any works could or might) would
entice us over to join them with Christ, as a ground of our confidence for
justification. But we are immoveably constant unto this righteousness by
faith, and the hope that is from it, for time to come ; and this continually,
all along the remainder of our lives. * Do wait,' says he, * for the hope of
the righteousness by faith.' Those words, of righteousness by faith, are a
distinction, severing it from that of works, and is an indigitation that he
meant that to be the righteousness, which had been the subject of his dis
course. For otherwise, that word, to wait, did sufficiently import that by
faith they were expectants of it, without that addition.

Those words, for the hope of righteousness, are an extensive speech, and
spoken in many respects, especially three.

1. It respects a waiting for justification still to come upon us, from that
righteousness. Hope is of what is yet to come ; and we not only lay hold
on that righteousness to be justified by it at present, but we wait for the
hope of justification by it for ever. For we are to be justified continually
all along the remainder of our lives ; for it is actus continuus or perpetuus ;
and therefore our hopes of justification are to be continued and kept up, and
we depend wholly on that righteousness which is by faith, as well as when we
were converted at first, or do at this day. It is called an ' everlasting right
eousness,' Dan. ix. 24. And it is but one and the same righteousness first
and last which we wait for.

2. We wait for that eternal life (which is frequently termed our hope, and
the hope of glory), both after death and at the day of judgment, as the con
junct consequent of this righteousness ; for glory is an inheritance entailed
upon that righteousness of justification, as the holy apostle informs us : Tit.
iii. 7, ' That being justified by his grace, we should be made heirs accord
ing to the hope of eternal life.' And at that day it is that justification and
forgiveness of sins is with the solemnity of those words (' Come ye and
inherit,' &c.) finally to be pronounced, and admission thereupon is to be
given into eternal glory.

3. Among the persons here expressed by the word we, whose example he
presseth upon these unsettled Galatians, it falls out that there are true
believers who have sought God much and long, for the justification by faith
through Christ's righteousness, and the assurance of it ; and God hath been
pleased to defer the manifestation of it to their souls. And there were others
that had obtained an assurance of it in some good degree, and yet either
through sins renewed, and other sad and dark temptations, have been
weakened in their faith about it. And in that case there are other ways
for relief and comfort besides this of the righteousness of faith, that are ready
to offer themselves unto such souls, or otherwise are apt to faint in waiting
(as the Psalmist speaks of himself), and to have their souls ' made sick,'
(as Solomon speaks of ' hope deferred '), and are ready to grow weary, and
give over waiting for the Lord any longer. Now in such a case, who is it
that giveth those poor souls (who make the greatest number of believers)
patience of hope to wait ? Lam. iii. 29, ' He putteth his mouth in the
dust, if so be there may be hope,' and causeth them to wait (as there it is
also said), and causeth them to wait on till God shall reveal himself to their
souls (which is the thing I cited this place for, and have opened as I have
done). It is even the Spirit. And for his great honour, it is added by
the apostle, ' We, through the Spirit, wait.' It is one of his greatest works
in us to hold our hearts constantly fixed to this righteousness, and to settle
our whole expectation upon it, and to continue so to do, that we may look

CHAP. V.] IN OUR SALVATION. 23

unto no other righteousness for justification and salvation. These Galatians
having at their first calling embraced Christ nakedly, and him alone, for
justification, as ver. 7 and 8 insinuates, ' Ye did run well,' says he ; ' who
did hinder you, that ye should not obey the truth ? This persuasion cometh
not of him that calleth you.' One true cause that so many of them after
ward had fallen to the doctrine of works was that they would not wait by
pure faith, at which this place also glanceth. They would see something
in themselves, as a ground of a believing on Christ, and so had recourse to
themselves, to their own doings and actings, for a foundation of it ; at least
to join them in commission with Christ to justify them. A new convert in
Christianity, such an one especially, is in a great danger of thus diverting ;
for the spirit that is within us would of itself go that way, unless power
fully detained from it by this other blessed Spirit in us. The law is in
grafted in every man by nature, and was in pure nature of innocency,
which knew no other way for justification but by a man's own righteousness,
and it was the law of nature to be thereby justified. And this new nature
that is begotten in a Christian is, in the groundwork of it, materially a con
formity to the same law ; and the law is continued under grace to be a tutor
to instruct it how to walk in truth of holiness. And hence the heart is
apt to listen to the other dictates of it even in the point of justification also.
And again it is man's own righteousness which Paul, after many years' ex
perience of the righteousness of faith, was yet by reason of the propensity
of nature to it, afraid to be found in, Phil. iii. And the dispositions of
righteousness that are renewed in us, and the duties we perform, do often
offer their help to supply the room of faith, giving us confidence ere Christ
comes. And Christ, to try us, stays often long (as Samuel did his coming
to Saul) ere he reveals himself. And as Abraham, waiting long for a child,
turned aside to Hagar, so do we to works. Now in all these hazards, who
took thee by the hand, and taught thee the way of sheer faith, and then
afterward the way of bare waiting upon God ? Who instructed thee by a
strong hand, and would not suffer thee to go in the way of the law, but
strengthened and secretly supported thy spirit in waiting till God should < rain
down righteousness,' as the prophet speaks ? It was this good Spirit ; and
nothing else could or had been able to have done it in thee, but that Spirit
who moved on the chaos when it was darkness, and but one step from
nothing, and newly come out of nothing, and ready to return unto nothing
again ; and who by his almighty power upheld, hatched, and supported it
from falling into nothing, Gen. i. It is the same good Spirit who enliveneth
and inspiriteth such a soul in its confessions. It was he who fostered and
maintained and kept up this resolved purpose in thy heart, to remain com
fortless for ever, otherwise than by such comforts as Christ and his right
eousness should afford thee. And though thou didst vehemently hunger
and thirst after righteousness of justification, as well as of sanctification, yet
thou wouldst have starved rather than have lived upon thy own bread ; that
is, have trusted to thine own righteousness ; and none but Christ, and his
righteousness, who is ' the Lord our righteousness,' and his alone, was it
would satisfy thee ; yea, that none else should was the fixed resolve of thy
heart. It is the Spirit guides and leads thee, thus ver. 18 of this 5th
chapter, < If ye be led by the Spirit, ye are not under the law,' which is spoken
in point of justification. He took thee by the hand, and gently led thee the
right way therein, as well as (according to what is spoken in respect of
sanctification) he led thee to walk holily. The Spirit is the leader and con
ductor in both, as the coherence with his former and his immediate fore-

24 TEE WOKK OF THE HOLY GHOST [BOOK I.

going discourse do shew, and do suit this of these works to be the scope of
these words in common to either.

Fifthly ; When thou didst attain unto joy and peace in believing, though
Christ was the peace-maker, yet who was the peace-bringer ? It was the
Holy Ghost : Kom. xv. 13, < Now the God of hope fill you with all joy and
peace in believing, that ye may abound in hope, through the power of the
Holy Ghost.' All that ' joy unspeakable and full of glory,' 1 Pet. i. 8, that
1 peace which passeth all understanding,' Phil. iv. 7, whereby we « glory in
tribulation,' Rom. v. 2, and are ' more than conquerors,' Rom. viii. 37, to
whom is it to be ascribed ? Whose operation is it ? The Holy Ghost's.
It is particularly appropriated to him ; and therefore it is styled, « joy in
the Holy Ghost :' Rom. xiv. 17, « The kingdom of God is not meat and
drink ; but righteousness, and peace, and joy in the Holy Ghost.' As
God's kingdom consists of these things, so this joy is a peculiar belonging
to his Spirit ; it is his jurisdiction, it is styled joy in the Holy Ghost ; when
yet our joy is in God and in Christ objectively, yet in the Holy Ghost effi
ciently, which is therefore elsewhere styled, « The joy of the Holy Ghost :'
so 1 Thess. i. 6. And the consolations we have are called ' The comforts
of the Holy Ghost,' Acts ix. 81, as being the author and diffuser of them
into our hearts, &c. In which sense our praying is in like manner said to
be in the Holy Ghost (Jude, ver. 20), as the inditer of our prayers,
Rom. viii. And it is also thus termed joy in the Holy Ghost, by way of a
superlative eminency, in difference from all other joys which 'have ever
entered into the heart of man ; and in compare to which all other joys are
but as the crackling of thorns, the fuel they are fed with being earthy and
terrene. It is a joy « not as the world giveth' (saith Christ, speaking of his
peace). And it therefore hath the peculiar character of glorious joy, as
being joy of another kind, and also unspeakable for degrees and abundance ;
' more joy than when their corn and wine,' increasing never so much,
afforded, Ps. iv. 7. We use to distinguish things that are excellent, by
joining the name of the workman, author, or efficient, when in his work
manship he transcendeth all other artists. And so it is in this. All the
sweetmeats of heaven (and this joy is the taste of the hidden manna), he
hath the keeping and delivery of them out, where and when he will. And
not only so, but he tempers them, and all the cordials out of God the
Father's love, and Christ's heart and blood, and mingleth his own love with
theirs, and puts them into our hearts, conveying them in promises of the
word, and fitly and seasonably applies them, and reserves them for us as
we need. And though Christ bequeatheth that peace and joy as his last
legacy, he being the purchaser of it by his death, yet it is the Holy Ghost
that is his administrator and executor of it, to perform it, and execute his
will. He it is that maketh known to us that love which hath lain hid in
the heart of God the Father towards a particular soul, in choosing him at
first, and then giving him to Christ, and giving his Son to die for him. It
is he who displays that love which is laid out in infinite wisdom, contriving
and ordering all about every man's particular salvation who is saved. It is
he likewise that takes of Christ's, and shews and brings home his love in
giving himself for every such soul, and causeth it to ' know the love of
Christ, which passeth knowledge ;' which he did vouchsafe to our apostle;
' Who loved me' (says he), « and gave himself for me,' Gal. ii. 20. He
shews these things (as Christ's word is), and tells over the stories of them
in a way of application and comfort to a man's own heart in particular ; and
withal, lets in the taste of them ; and makes the loves of all the three pass

CHAP. V.] IN OUR SALVATION. 25

through and through us, even through our very inwards, as oil that soaks
into the bones, and refresheth the marrow within them, even this ' oil of
gladness,' which is purely of his making. And he gives an immediate taste
of that love fresh out of the heart of God and Christ, t<nd causeth every
faculty in its kind to taste how good the Lord is. He gives us a relish of
the sweetness, of the deliciousness of loves ; loves, in the plural, as it is-
expressed in Cant. v. 1 ; which we are made abundantly to drink and taste of,
as it is said Cant. v. 1. In Rom. v. 5, you have it thus expressed, « Hope
maketh not ashamed ; because the love of God is shed abroad in our hearts
by the Holy Ghost, which is given unto us.' Given us he had been afore,
to endow us with justifying faith, and all those glorious fruits of it, which
he setly had enumerated ; as peace with God, ver. 1 ; access by faith into
grace, ver. 2 ; rejoicing in hope of the glory of God ; glorying in tribulation ;
and patience working experience ; and experience, hope : and that hope
rising up, in the end, to a steadiness, solidity, and constancy, as never to
be confounded ; no, not in a man's own apprehension or fears. And this
hope is wrought by shedding the love of God abroad in the heart, so as
never to be violated or temerated by prevailing doubtings any more. And
this he reckons last, as the sum, the complement of all the foregoing privi
leges. And this last, as well as all those other, are the effects of the Spirit
given us ; for he working those other first, and then this of shedding the
love of God over and above. Now that wherein this love of God and Christ
materially or objectively doth consist, the apostle tells us in the following 6th,
7th, and 8th verses, that * God himself hath commended his love to us, that
when we were enemies, Christ died for us ;' than which there cannot be a
higher strain or note that love could reach unto. Yet the coherence of
this place shews, that if the material part of this love should be declared in
words never so illustriously, without the power of the Holy Ghost accom
panying it, and his shedding that love abroad in the heart ; yea, if these
very words were used, whereby God himself commends his love by the
Holy Ghost himself, as the penman of them ; yea, if these words were
preached and enlarged upon by the apostles themselves, ay, and by all the
angels in heaven too (if they were sent by God to do it), yet they would
avail nothing upon our hearts to affect them therewith, without a transcend
ent operation of this blessed Spirit, whose work and office is to be ' the
Comforter.' Yea further, where this Holy Spirit doth, by this and such like
words as those, setting forth the love of God and Christ, perfume and bedew
the souls of believers in his ordinary dispensation of faith with the consola
tions of the Almighty, more or less ; yet the text in Rom. v. 5 means and
intends, by that shedding abroad God's love, a higher communication of the
love of God than those more commonly vouchsafed. And as there is
promised a pouring forth of this Spirit, so there is a pouring forth joys in
the Holy Ghost more extraordinary, which in its measure doth exceed the
dispensings by the ordinary light of faith believers are accustomed unto.
And the reason for this latter dispensation may be resolved unto this, that
this Holy Spirit « searching the deep things of God,' and knowing the
height, depth, breadth, and length of his love, to the extremest dimensions
of it, and coming immediately upon men's souls from out of the heart of
God and Christ, is enabled from thence to bring this their love warm im
mediately 'out of their hearts and convey it into ours, and give us a true
and native original taste of and from the things themselves, and the sweet
ness thereof. And so he sheds it abroad (as the word here is) into every
chink and cranny of the soul, thirsting after this love, and brings it as fresh

26 THE WOKK OF THE HOLY GHOST [BOOK I.

as the mother's milk comes out of the dug into the child's mouth or
stomach ; and his love so shed into us by the Holy Spirit, is digested or
turned into love in us, and returned on our parts towards God and Christ
again. This is another manner of thing than all the words that ever have
been or can be uttered ; yea, though penned by the Holy Ghost himself,
speaking the greatest things that can be uttered of this love, and enlarging our
minds to the most extensive conceptions of the dimensions of this love, so
far as words or arguments by words will avail to do it, though uttered by
the tongues of men or angels. But, when the Spirit by the word (for I
speak not of revelations without that word, or besides it), shall add his con
diment and seasoning to that love of God set forth in the word, with
diffusing joy which passeth understanding, this doth infinitely surpass even
such joys ; as he doth sometimes unto some saints vouchsafe.

Sixthly; If we consider all the fellowship and communion we have with the
persons of the Father and the Son, we shall find that this Holy Spirit is
the introducer of us into it, and the manager and transacter of it in us, and
for them with us. ' Our fellowship is with the Father, and with the Son,'
1 John i. 3. By means of which it is that our joy mentioned is a full
joy, ver. 4. And all this fellowship is through the help and manifestations
of the Holy Ghost : Phil. ii. 1, ' If there be any comfort in love' (which
is peculiarly attributed to the Father) ; ' If any fellowship of the Spirit,'
who communicates both these. This place seems to speak, in the matter
of it, somewhat parallel to that of the same apostle : 2 Cor. xiii. 14, ' The
grace of our Lord Jesus Christ, and the love of God, and the communion
of the Holy Ghost be with you all.' Now it is the love of the Father which
ordained Christ and salvation for us ; it is the grace of Christ which works
our salvation by redemption ; as you read how grace is in that sense and
respect attributed unto Christ, 2 Cor. viii. 9. But yet it is the Holy
Ghost imparts and conveys all things that the Father or Son hath. He takes
them and reveals them to us, and so glorifies them both unto us : John
xvi. 14, 15, 'He shall glorify me,' said Christ, 'for he shall receive of
mine, and shall shew it unto you. All things that the Father hath are
mine: therefore, said I, he shall take of mine, and shall shew it unto you.'
In saying, All that the Father hath are mine, he doth plainly affirm that it
is the Spirit that shews all that is the Father's to us, as well as Christ, and
what is Christ's. And in that renowned place in the gospel of John, where
Christ promiseth that ' he and his Father will come to us, and make their
abode with us,' and that he 'will manifest himself to us,' John xiv. ver.
21-23. Yet in the verse 20 immediately foregoing, Christ says, 'At that
day ye shall know that I am in my Father, and you in me, and I in you ; '
in that day, namely, when he should give and send his Spirit, as by this
verse, being compared with verse 16, appears. And therefore it is, that
that fulness of joy which ariseth from the communion with these persons
is termed, ' joy in the Holy Ghost ' (that is, through the Holy Ghost) ; and
the communion of the Holy Ghost, although the objects of that joy are the
love and persons of the Father and Son.

Seventhly ; All the evidence and witnessing of all or any grace wrought
in us (though not accompanied with joy unspeakable and full of glory), as a
love in us to God the Father, Son, and Holy Ghost, they are all of his
working, and from him.

Do our own consciences witness to any eminent holy disposition that is
written in our hearts, such as the apostle professeth he found in his own
heart, even to a willingness to be accursed from Christ, for the glory of

CHAP. V.] IN OUK SALVATION. 27

God, and the salvation of his own countrymen the Jews ? The evidence
of this to his conscience was from the Holy Ghost, without whose testi
mony joined to that of his conscience, his conscience would not have wit
nessed it. Natural conscience witnesseth the things of the law naturally in
man, Rom. ii., yet gracious dispositions it cannot. Here the apostle him
self speaketh himself concerning this matter : Rom. ix. 1-3, ' I speak the truth
in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost.
I could wish that myself were accursed from Christ for my brethren, my kins
men according to the flesh.' When he says, my conscience bearing me witness in
the Holy Ghost, he speaks it not only because the Holy Ghost was he that
had wrought that grace in him, but that, in point of his conscience witness
ing of it, it was the Spirit who was the cause of that witness. Conscience
indeed was the faculty that was the substance that witnessed this to his
soul, but it was in (that is, from) the Holy Ghost so testifying with it.
And therefore if that or any other grace in us be evidenced to us, it is he
that is the eminent witness, and causeth that grace to speak so loud as to
witness it : Rom. viii. 16, ' The Spirit itself beareth witness with our spirit
that we are the children of God.' It may be read * witnesseth to our spirit,'
and 'witnesseth uithom spirit.' And though man hath a reflecting faculty
as a man, which (1 Cor. ii.) the apostle indigitates, * None knoweth the
things of a man, but the spirit that is in man,' yet the discerning the
things of God, and of his supernatural working in a man, the apostle in
the same place attributes to the Spirit, as the person who works all, and
makes all in us, and also reveals all that to us which he worketh. He
writes first all graces in us, and then teacheth our consciences to read his
handwriting, which we could never do without his light. In 1 John v. ver.
6 and 7, you read of six witnesses, ' three in heaven,' and ' three on earth,'
who are witnesses of two things : 1, Christ to be the Son of God ; 2, To
believers' hearts of their own salvation, as in ver. 1, ' Whosoever believeth
that Jesus is the Christ is born of God,' which also is evident by compar
ing ver. 13, where both these two are put together, as the things believers
might know, through what he had written in this epistle, especially now
last written in those immediate foregone verses. Now you find there in
these 6th and 7th verses, that the Spirit, or the Holy Ghost, is men
tioned in either catalogue ; first, among the witnesses in heaven, « The
Father, the Word, and the Holy Ghost ;' and yet again this Spirit, that is
a witness in heaven, is yet numbered with those that bear record on earth,
too. Ver. 8, ' The Spirit, the water, and the blood ; ' and he, the first,
and as the principal of these on earth, is set before water and blood. One
among other reasons I have apprehended for this, is that he efficiently is
the grand witness with those other two on earth in their witnessing ^ and
to whatsoever they bear their testimony, this Spirit joins with them in it,
and brings home their testimony into our hearts ; as without whom and
which their witness would be of no force. As, for example, if Christ's
blood, when believed on, witnesseth to our hearts, by giving our hearts ease
and peace, it is because this Spirit joins with it in its testimony. If water,
or the new creature (begotten of water and this Spirit, the holy Spirit
working as water in cleansing us), if that do testify to us^it is in virtue of
the Holy Ghost's conjecture with it, and irradiation of it, and it is that
which gives its validity of testimony to it : as Rom. viii. 16, ' He witnesseth
with our spirits ; ' that is, our graces (or that which is born of the Spirit,
which is spirit), and in the same 1 John v. 6, the apostle resolves _ all into
this, as the foundation of the other's testimonies, ' It is the Spirit that

THE WORK OF THE HOLT GHOST [BOOK I.

beareth witness, because the Spirit is truth.' It is he therefore that bears
the name of witness, xar ggo^v, as being the ' Spirit of truth,' as Christ
also calls him. And truly in that Kom. viii., where it is rendered, « The
Spirit witnesseth with our spirits,' the Holy Ghost, in the original, hath so
composed the words, that they import his witnessing to our spirits as well
as with our spirits ; and that witnessing with hath a respect to the witness
of the other two persons, the Father and Christ, as with whom this Spirit
should witness to our spirits ; they all three, the witnesses in heaven, con
joining their testimonies together to persuade our spirit (that is, our souls
and graces in them), « that we are the children of God.' And if so under
stood, then the witnessing both of the Father and of Christ unto our salva
tion is eminently attributed to the Spirit, who only is named, as also in
witnessing the truth by Christ, and the especial honour thereof is given
to him, which accords with that fore-cited speech of Christ, John xvi. 14, 15.
And thus he is the great witnesser, both of heaven and of earth, to this of
our being the sons of God.

Eighthly; As thus in respect of evidencing our graces to us, and his join
ing with God the Father and Christ in their testimonies also to us, the
Spirit doth the work so as to lead us into all truths of the word and secrets
of God whatever, which in this life are revealed ; it is he whom God sends
to discover ^and convince us of them all : 1 Cor. ii. 10, 'He searcheth all
the deep things of God.' He is the keeper of all those archives of eternity,
and they are all committed to his custody, and he lets us into the view of
them, and reveals what is revealed of them unto us « as he will.' There is
not a thing that God hath prepared for us that love him, ver. 9 (which is
spoken of the hidden things of the gospel, ver. 7), but he is the manifester
of it to one or other of the saints ; it is he leads into all truth : 2 Tim. i.
13 and 14, « Hold fast the form of sound words, which is in Christ Jesus.'
But, alas ! might they say of ourselves, we are apt to let them slip and leak
out (as Heb. ii. 1), and to be ' carried away with every wind of doctrine,'
Eph. iv. (this we are prone to be), therefore he adds, ver. 14, « That good
thing' (so he calls the truth of the doctrine of wholesome words, for bonum
et verum convert untur), < keep by the Holy Ghost which dwelleth in us.'
Who also brings them home to our remembrance when we have forgotten
them, John xiv. 26.

And as these matters, in point of faith, and assurance, and joy, and all
communion with God the Father and the Son, are transacted by this Spirit,
together with the revelation of all truths, so,

^ Ninthly; If we view all and the whole of the work and works of sanctifi-
tion that are wrought in us, or proceed from us, it will appear that it is he
that works them all in us and for us. This is the third part of the appli
cation of salvation to us ; according to that distribution which Christ makes,
John xvi. 8, 11, and which he attributes to the Spirit, 'when he is come,
he shall convince the world of judgment,' that is, of true holiness, sancti-
fication, and reformation of heart and life; as in the Old Testament
frequently, and in the New, that word judgment is used, as Mat. xii. 20.
That Christ shall < bring forth judgment to victory,' citing ver. 18 out of
the Old, viz., out of Isa. xlii. 1, < He shall shew judgment to the Gentiles.'
And in ^respect of his working herein, he hath this denomination made
appropriate to him, viz., ' a Spirit of judgment,' purging away the filth of
sin in his people, Isa. iv. 4. And holiness is called < the sanctification of
the Spirit,' 1 Peter i. 2, and 2 Thess. ii. 13. And for this cause he bears
the name of the Holy Spirit, as the eminent efficient of holiness in us.

CHAP. V.] IN OUR SALVATION. 29

And accordingly as men have grown up into, and increased more and more
in, holiness, they have been said to be filled with the Holy Ghost, as, Luke
i. 41, it is said of Elizabeth the mother, and her child the Baptist; and
his eminent holiness is expressed by this, « He shall be filled with the Holy
Ghost even from his mother's womb,' Luke i. 15. And the same strain
of speech goes on in the New Testament : Acts vi. 3, ' Choose men full of
the Holy Ghost and wisdom.' Of Barnabas it was said, ' A good man, and
full of the Holy Ghost,' Acts xi. 28 ; and the super- excelling fulness and
eminency of Christ's graces is set out by this measure, that he had * the
Spirit above measure ; ' for this Spirit's indwelling in him was the fountain
and standard of his infinitely transcending holiness.
Let us go over the several particulars of that work.

1. Habitual holiness, and all the principles of holiness. I have shewn
afore that they are wholly of his operation, and this our baptism (which is
the seal of regeneration, or of the new creature) doth signify in a special
manner. The letter of that word BoUrrw imports not simply to wash, or to
be washed, but to be dyed also. It is also taken from the dyer's vat, into
which what clothes are dipped they carry away in them a new habitual
tincture. The Holy Ghost takes a man's heart, and dyes it anew, changeth
it. As a cloth goes into the vat of one colour and comes out of it of another,
< so is he who is born of the Spirit : ' he goes wholly flesh, comes out spirit
in a good degree, ' which two are contrary,' Gal. v.

2. Mortification of sin and to the world is ascribed to the Spirit : Horn,
viii. 13, ' For if ye live after the flesh, ye shall die ; but if ye, through the
Spirit, do mortify the deeds of the body, ye shall live.' It was prophesied
by Malaclii, Mai. ii. 2, 3, that Christ coming after the Baptist, should
* purify the sons of Levi ' by * fuller's soap, and the refiner's fire.' Now
who is that refiner's fire but this Spirit ? as appears by comparing Isa. iv. 4,
where he is styled ' the Spirit of burning,' and « the Spirit of judgment ;'
the Spirit of burning, consuming and purging out our dross and filth ; and
there also is the prophecy of Christ's coming to * baptize with the Holy
Ghost and with fire,' as the Baptist expounded it ; the Holy Ghost, as it is
spoken, partly because what remaining filth his baptism of water had not
cleansed out, Christ's Spirit, as fire, should do it ; for, Num. xxxi. 23, the
fire is made a stronger purifier than water ; and even of the Baptist himself
and his ministry (the Spirit of God accompanying it), it was foretold by
Isaiah, chap, xl., that the glory and beauty of the whole creation should be
blasted, and caused to fade and wither, as flowers of the grass are by a wind,
in and to new converts' hearts, and deading their souls, being deadened
unto it, when the voice of the crier should come and preach repentance to
the people, and the glory of the Lord (Christ, namely) should be revealed.
The grass withered, and the flower faded (ver. 7) in such men's hearts as
were savingly wrought upon by his voice and cry. And how came this to
pass ? It is added, * The Spirit of the Lord hath blown upon it.' And the
apostle Peter expounding this prophecy, says, That all believers wrought
upon by his and the apostle's ministry, had ' purified their souls,' 1 Peter
i. 22, by the preaching of the gospel, and then referreth us unto this very
place in Isaiah, ' Being born again ;' ver. 23, ( For all flesh is as grass, and
the glory thereof as the flower of grass. The grass withereth, and the
flower thereof falleth away ; but the word of the Lord endureth for ever ;
and this is the word which by the gospel is preached unto you, ver. 24
and 25.

8. There is in Scripture ascribed to the Holy Ghost the implantation of

30 THE WORK OF THE HOLY GHOST [BOOK I.

all the contrary graces, which are so often compared to flowers and the
gardens of them, and unto trees in orchards and beds of spices, planted
artificially by a florist (which is an allusion the Holy Ghost delights to use
in that book of Canticles) ; the fruits and flowers whereof shall never fade
(as the flower of grass doth), but grow up, and flourish to eternal life ;
which flowers, &c., because planted in her heart, the spouse there calleth
her garden — ' upon my garden ' — as also Christ calls it his garden, and both
in that one verse, Cant. iv. 16, which, as appears by ver. 12, was her own
self. * An enclosed garden is my sister, my spouse,' says Christ of her,
* a spring shut up, a fountain sealed.' And ver. 13 and 14, ' Thy plants
are an orchard of pomegranates, a fountain of gardens, a well of living
waters, and streams from Lebanon ;' which is certainly an enumeration of
particular graces in their distinction and variety, if we knew how aptly to
apply those similitudes in each to what is proper to each. But however, it
serves in general to instruct us, that there is such a variety of graces in our
hearts, as here of trees in the spouse's heart, * and that the heart of every
saint is an orchard to such spiritual plants growing therein ; and in like
manner, a garden to a like variety of flowers, as in ver. 12. And various
graces are meant by either. And the planting and bringing forth these are all
ascribed to the Holy Spirit, as Christ's chief planter. Thus I understand
that fore-cited ver. 12, * A garden enclosed, a spring shut up,' to intend
that she had two things enclosed in her heart.

(1.) All sorts of graces, planted as in a garden, as the effects.

(2.) The indwelling of the Spirit, as the spring and producer of all these
flowers, and accordingly in ver. 15 she is said to be 'a fountain of gardens,
a well of living water, and streams from Lebanon.' Now that well of living
water is apparently the Spirit : John iv. 14, ' But whosoever drinketh of the
water that I shall give him, shall never thirst ; but the water that I shall
give him, shall be in him a well of water springing up into everlasting life ;'
which is interpreted to be the Holy Ghost (John vii. 38, 89), which comes
as a spring from Lebanon, that is, from that high mountain, even from
heaven, from the throne of God and of the Lamb, as Rev. xxi. 1, ' And he
shewed me a pure river of water of life, clear as crystal, proceeding out of
the throne of God and of the Lamb,' which watereth these flowers ; which
well the church hath in her belly, as Christ's word is in that of John the
Evangelist, chap. vii. 38. And all these plants in Christ's garden, which
is the soul o£a believer, are of the Spirit's bringing forth and setting; for
as the earth, watered with fructifying water, brings forth plants as at the
first creation, so the soul, bedewed with the Spirit, brings forth ' trees of
righteousness, of the planting of the Lord, that he might be glorified,' Isa.
Ixi. 3 ; which (as appears by comparing ver. 1) is recorded as the effect of
Christ's having this Spirit given him : ' The Spirit of the Lord is upon me,
to preach the gospel,' whereof this is made the immediate effect, viz., the
communicating the same Spirit unto his members, for this end, to plant in
them trees of righteousness. Thus it is ascribed unto this Spirit, and ver.
11 of the same chapter it is added, ' For as the earth bringeth forth her bud,
and as the garden causeth the things that are sown in it to spring forth, so
the Lord God will cause righteousness and praise to spring forth before all
nations.' In a word, he is styled the Spirit of grace, Heb. x. 29 as the
eminent efficient of all our graces ; and therefore, they that apostatise are
said to do despite unto this Spirit, as he is the efficient of all graces and
gracious workings.

*Qu. 'garden'?— ED.

CHAP. V.] IN OUR SALVATION. 31

4. As the planting, so the drawing them forthwith into act, both bud
and fruit, and causing them to grow, is his work also.

(1.) The drawing them forth into act, or the acting of them, or the caus
ing them to shoot forth, is ascribed to him. He is that wind which, blow
ing upon our graces, causeth them to flow out, even as his blowing upon
the flower of the grass (as you heard out of Isa. xl.) withers and mortifies
the flowers or glories of this world to new converts. And this follows in
the next words of the same chapter : Cant. iv. 16, * Awake, 0 north wind;
and come, thou south ; blow upon my garden,' says the spouse, ' that the
spices thereof may flow out. Let my beloved come into his garden, and
eat his pleasant fruits.' There are two prayers in those word: the first to
the Spirit, ' Come, thou south wind, and blow ;' and the second to Christ
himself, ' Let my beloved come into his garden ' when it shall be thus
blown upon. First, the wind there apparently is the Holy Ghost, Ezek.
xxxvii. 3d, 14th verses compared with 5th, 6th : ' As the wind bloweth
where it listeth, so is he that is born of the Spirit.' The Spirit is a quick
ening wind (the breath of the living God and of Christ), who coming upon
a man doth regenerate him, and infuse a new spirit into him, as Christ had
there said. And after he is thus quickened and born, a soul new born of
the Spirit, then by blowing thereon the same Spirit doth cause him to
operate and act as such a new creature, who is so high born, should
in some measure do. Insomuch as all and the whole of him who is
truly born again is from this Spirit, not only his first begetting, but
his after actings ; which latter Christ also involves in saying, 'so is he
that is born of the Spirit,' supposing him first to have been begotten
anew.

If any shall object, that the Spirit is but one and the same Spirit, viz.,
the person, and how can he be termed both the north wind and the south
wind, which are not only diverse, but blow contrary ways ? the answer
is, It is true the person of the Holy Ghost is one and the same person, as
in himself considered, but his being said to be a wind is in respect of his
operations upon us ; and so his blasts may blow several ways, not only in
these two points of the compass there mentioned, but several others ; and
in this respect he is said to be ' seven spirits,' Eev. i. 7, from whom grace
is there prayed for as well as from Christ and the Father. And even the
natural wind in the air is one and the same wind for the substance of it,
whilst yet it turneth itself about, as God pleaseth, unto several quarters,
from north to south, &c. And this objection is preoccupated by the
apostle : 1 Cor. xii. 3, 4, ' Now there are diversities of gifts, but the same
Spirit ; ' and so on, ver. 6-8, and ' there are differences of administra
tions,' &c. Now, both these contrary winds are needful to cause the
several graces in believers to flow forth : * Come,' says the spouse, praying
to this Spirit, ' come, and blow upon my garden, that the spices thereof
may flow out.' So then the Spirit's operations upon those graces is the
blowing upon them ; and their exerting that hidden virtue or active power
that lies latent in them, through the excitement and actings of the Holy
Ghost, is that their flowing forth. And it is as if she had said, I indeed
have these plants and graces habitually rooted in me by thee, 0 holy and
blessed Spirit ; but I am utterly unable so much as so give forth the least
scent or virtue of them (which other plants naturally do) without thy breath
ing on them, and moving and impregnating of them. Yet even earthly plants
yield their fragrancy of themselves yet more strongly and abundantly when
the wind drives them to and fro, and exhales the scent out of them ; but

82 THE WORK OF THE HOLY GHOST [BOOK I.

she, in the sense of her utter inability, prays to the Spirit to come and in
fluence her.

And from hence, hy the way, we may observe an instance of a warrant
to pray distinctly to the person of the Spirit ; as if it had been said by
her, Awake, and come, thou Holy Spirit. As likewise to pray distinctly
to the person of Christ, as she also doth in these next words, * Let my be
loved come ; ' and that is, Then be thou also pleased to come and visit thy
garden, when first thy Spirit, sent by thee, hath drawn out and educed
from out of those plants that are growing therein, those pleasant savours
so pleasing to thee, which these my graces, when thus acted by the Spirit,
do afford. And indeed the many former prayers and petitions, ever and
anon found up and down in this book of the Canticles, do put it out of all
question that it is useful, for us thus to pray to each person.

There is not so much as the least good thought, nor the least bud which
we with all our inherent graces are able to bring forth, unless this Holy
Spirit efficaciously blows upon us, 2 Cor. iii. 6. It is the Spirit (says he)
who is £wooro/o'~v, that quickens and gives life ; and he speaks this of the
Holy Spirit joining with the gospel, even the Spirit of the living God, whom
he had under that title mentioned afore in ver. 3. And that his quickening
relateth unto all and everything of the Spirit of life within us, even unto the
production of but one, a single individual one action, though it also be but
the least good thought, is expressly said in ver. 5 : ' Not that we are suffi
cient of ourselves to think any thing as of ourselves ; but our sufficiency is
of God ; ' that is, unless God (the living God) by his living Spirit (as in
ver. 3) do form it in us, and although the matter of a good thought were
cast into our minds, yet as seed thrown into a barren soil, it would sow
this in our hearts, it would instantly become a dead work, such as all the
works of unregenerate men are, Heb. vi. 1. So that our eyes should be
fixed upon and entirely ascribe all that is good in us to this Spirit as the
author. And though we and our wills do concur in the acting also, yet he
is the efficient of that concurrence in us, causing us to do ; yea, and is the
cause of every degree of that goodness in our actings, * dividing to every
man severally as he will,' 1 Cor. xii. 11.

3. The Spirit produceth all the spiritual strength we receive, when our
hearts are ready to be overborne with temptations, or a lust ; or when we
want strength to do such and such a work or duty ; to suffer, that we may
be able to endure in such a trial. It is the Spirit gives strength to the
inner man (Eph. iii. 16, compared with Coloss. i. 10 and 11), likeas
the Spirit fell on Samson, and gave him strength, who of himself was other
wise but as other men. It was he made Elias so bold and courageous, and
the prophet Amos* after him, chap. iii. 8, * Truly,' says he, * I am full of
power, by the Spirit of the Lord, and of judgment, and of might, to declare
to Judah his transgression, and to Israel his sin.' The like he gave the
Baptist to tell Herod of his sin, which cost him his life. It was because he
came in the power and spirit of Elias. Take the weakest heart that is, as
weak as water (as the prophet speaks), and let the Spirit join with it, and
mingle himself therewith, and it is too hard and strong for all the world ;
it will snap asunder tentations, as Samson did his withs. There is a
supply of the Spirit, Phil. i. 10, comes in with fresh forces, when we are
near to a yielding up the fort, and being led captive, and so he rescues and
delivers us. In all our walkings with God, he is our guide and faithful
companion, to see to us and keep us out of harm's way. And often when

* 'Micah.'— ED.

CHAP. V.] IN OUR SALVATION. 33

we stumble, he puts under his hand, as the psalmist's word is. And a
little help keeps up a man that is falling or reeling, or to recover him
again when he is falling. And thus the apostle seems to intend that speech,
' who helpeth our infirmities,' Rom. viii. And those infirmities there are not
to be limited to the infirmities that belong to and accompany our prayers
only, but which accompany us in all our ordinary walkings. The word
ffvmvriXaj&ftdvtrai supposeth it to be the case of a weak man in himself, who
yet further hath a weight or a burden hanging on him, which presseth him
down (as of our corruptions, especially some, or such as are more proper
to us, as the apostle expresseth, Heb. xii.), who yet having a friend to
accompany him in his running the race set before him (as there the apostle's
allegory is), he perceiving the weakling's aptness to sink under the weight,
does continually relieve him ; and not only shores up and sustains the man,
but himself takes the other end of his burden (and the far heavier end), and
so helps him to bear it, and go on along with it. And this the apostle
expressly there attributes to the Spirit ; and if so be it chanceth that we
fall, he is still at hand, a present help (as a present help, as David says),
to take us up ; yea, then when we fall into the foulest mire and dirt, and
grievously defile ourselves, it is the Spirit that cleanseth us, according to
that of the apostle : 1 Peter i. 22, * We through the Spirit purify ourselves.'
And according to that of David : Ps. li., ' Create in me a clean heart' (after
he had so foully fallen into uncleanness), and * take not thy Holy Spirit
from me,' verses 10, 11. In this case this gracious Spirit says not (as the
harsh spirits of men would say), Even lie there still, since you would needs
fall, sprawling in your own filth. Not so this good Spirit : but as if a man
(a brother) be overtaken with a fault, those that are spiritual are to take
on them to restore, and often do restore, such a man in the spirit of meek
ness ; how much more will and doth this blessed Spirit, who is he that
makes spiritual those that are such, and endues them with that spirit of
meekness, out of his own dovelike meekness, restore such an one, and take
care of him for ever after, lest he fall so again.

4. He is a Spirit of counsel, powerfully instructing and convincingly
teaching how to act and walk, for he directs us to set right steps, and to
walk with a right foot, and thereby prevents us of many a sin, by season
able instruction set on upon our hearts with a strong hand, as Isa. viii. 11.
For, as the same prophet says, Isa. xi. 2, he is the Spirit of counsel and of
might. 1. Of counsel to direct. 2. Of might, to strengthen the inner
man. Such he was to Christ the head, of whom it is there spoken. For
instance, in that agony (on the determination of which our salvation de
pended), and conflict in the garden, when he prayed, ' Let this cup pass,'
it was this good Spirit that counselled him to die ; and in Ps. xvi. 7 he
blesseth God for it, ' I bless the Lord that hath given me counsel.' It
was that counsel that in that case caused his heart to say, * Not my will,
but thine.' When we are out of the way he recalls us, and is ' a voice behind
us, saying, This is the way, walk in it ;' and not only thus directs us, but
taketh us by the arm, and teacheth us to go, Hos. xi. 3. ' Thy Spirit is
good, lead me,' says the psalmist, Ps. cxliii. 10. And therefore it is a
usual phrase in Rom. viii. and Gal. iv., our being led by the Spirit. And
not only so as to direct and lead, but effectually to cause us to walk in his
statutes and ways. For,

5. As he is a Spirit of counsel to our understanding part, so an effectual
persuader and conducter of our wills, with might (as was observed), ' working
in us the will and the deed, according to his good pleasure.' For although

VOL. vi. c

34 THE WORK OF THE HOLY GHOST [BOOK I.

the wilt of a man regenerate is endowed with a new vital principle of spiritual
life, so as in its willing and acting spiritually it doth it freely, and as a liv
ing principle of its own acts, yet it acts concurring with the movings and
influences of the Spirit, according to that most excellent scripture (as to
this purpose), Ps. ex. 3, * Thy people shall be willing in the day of thy
power.' Herein the Holy Spirit hath determined the controversy, and re
conciled the freeness of man's will in conversion, as likewise in the after-
actings of grace, with the determinating efficacy of the power of God's grace,
this being so full and infallible a prophecy, certainly foretelling these events
of their willingness. Now that prophecy doth directly refer to the day of
Pentecost (whereof that psalm, treateth), and of Christ's ascension and sitting
in heaven ; and that passage refers unto the pouring forth the Spirit that
day upon the apostles, and unto his coming upon three thousand of the
Jews converted the same day, and made willing, by the same Spirit accom
panying that great apostle's ministry, as the fulfilling of this prophecy.
You read the story in Acts ii., where you find that willingness ascribed
unto the Spirit as his work ; and so wonderfully efficacious is his power,
as it was styled in that psalm, ' The day of his power ; ' not of man's will.
Christ's power had the day of it in overcoming man's will. And whereas
it is said, that ' God worketh in us to will and to do,' it is not by his
giving in power only to will or to do, but to will, To 6'etetv, the act of will
ing, To Qe\tiv; and the giving this was the Spirit's gift. So in those con
verts it was by the Spirit (as Ps. ex. compared with Acts ii. will inform
us), who is indeed the power of the Most High, Luke i. 35. And to cause
us to do, and therefore to will, is expressly attributed to this Spirit in
Ezek. xxxvi., where, first, it is said, 'A new heart also will I give you, and
a new spirit I will put within 3rou : and I will take away the stony heart out
of your flesh, and I will give you a heart of flesh ; ' which words denote the
creating of those principles of spiritual life and habitual graces ; and then
it is added, ver. 27, ' I will put my Spirit within you, and cause you to walk
in my statutes, and ye shall keep my judgments and do them.' What is
this other but the same with that in the Philippians, to ' work in us to will
and to do' ? For if to do, then to be sure to mil. And this promise of
the covenant (and it is the covenant of grace is there promulged) is to work
in us an evangelical obedience unto all the commandments, which begins
first with to ivill, and then follows to do, according unto that of the apostle,
' Not to do, but to be willing,' 2 Cor. viii. 10.

6. As all the principles and the production of the acts and fixing the
will, so our whole growth in grace, from first to last, is attributed to this
Spirit also : Isa. xliv. 3, 4, ' I will pour water upon him that is thirsty,
and floods upon the dry ground : I will pour my Spirit upon thy seed, and
my blessing upon thine offspring : and they shall spring up as the grass, as
willows by the water courses,' or streams. There are two things that
cause the springing up of grass and growth in willows. 1. Sufficiency and
plenty of water, either rain from heaven or streams of rivers, when trees
(as willows) are seated by them. 2. The sun and the sweet influences
thereof, Deut. xxxii. And for this latter we have elsewhere our Lord
Christ compared to the sun in this very respect: Mai. iv. 2, ' But unto you
that fear my name shall the Sun of righteousness arise with healing in his
wings ; and ye shall grow up as calves in the stall ; ' as the sun causeth
trees and plants to grow, so beasts too, which latter allusion he prosecutes
there. But in that of Isa. xliv. he compares the Spirit to the floods and
the rain, which, increasing the sap within the root and body of the trees,

CHAP. V.] IN OUR SALVATION. 85

causeth them to grow up and bring forth fruits, even to old age : ' I will pour
floods upon the dry ground : I will pour my Spirit upon thy seed.'

7. The acceptance of all these fruits by God, and of our persons by God
for them, both all along, and specially when all is finished and perfected, is
by and from the Holy Ghost. Thus Rom. xv. 16 the apostle speaks, ' That
the offerings up of the Gentiles might be acceptable, being sanctified by the
Holy Ghost.' In which words he sets out the great function and success
of his gospel ministry, under allusions to the Levitical priesthood, as that
which succeeded that of the law (Isa. Ixvi. 20), in declaring how there had
been a far more excellent sacrifice offered up to God by his preaching than
had been by them of old. Their sacrifices were but of beasts, but this was
of men — the souls of men, which by his preaching had been converted to
God, even an innumerable company of the Gentiles, which were the first
fruits and foundation of the church of the New Testament. These sacrifices
of the gospel also in number far exceed anyjof the sacrifices of the Old Testa
ment that were at any one time ever offered up ; yea, than there had been
by Solomon, at the foundation and consecration of his new-built temple ;
and yet all this was as the work but of one apostle. Of those Old Testa
ment sacrifices, it is still noted how and what acceptableness they had with
God, as Abel's, Heb. xi. ; as Noah's, Gen. viii. 20, 21, ' God smelt a sweet
savour ;' and of Solomon, testified by fire coming down from heaven. Now
of this great New Testament oblation here, that which gave the accept
ableness is expressly said to be the being sanctified by the Holy Ghost, * as
the cause that rendered them acceptable ; and our translators favour it, if
not imply it, in rendering it, ' Being sanctified by the Holy Ghost ;' that is,
in that, or because, it was sanctified by the Holy Ghost, and therefore accept
able. As for the apostle's own part, he professeth himself but the poor
instrument ; so in the following 18th verse; and that it was Christ, and his
Spirit, had wrought all by him. And as he wrought nothing in those Gentile
hearts, so the acceptation of what was wrought was much less from any
consideration whatever in him to make this sacrifice accepted by the holy
God. Far be that from the least of our thoughts ; for it is to be attributed
unto Christ as the worker of it, ver. 18, and unto the Spirit, in this 16th
verse, and unto the Spirit as well as unto Christ. Neither is our sanctifi-
cation, simply in itself, and abstractly considered, as it is in us, of force and
virtue alone, to cause this acceptation. This the confessions of David and
Daniel, &c., abundantly do declare. It is the matter indeed, or thing, that is
accepted, but not the ground or cause of the acceptation. And therefore that
word ev, in (as in the original), which is translated by the Holy Ghost, is not
added barely to shew that the Holy Ghost was the author of this and all other
eanctification that is accepted, but that it might be noticed that it was he
who was and is the main and principal cause of that acceptation ; and for
which it hath a due value with God, even for this reason, that our sancti-
fication is the work of the Holy Ghost. As we esteem the work for the
workman's sake, so doth God our works for the Holy Ghost's sake, as the
worker of it.

If it be said that our good works and holiness have their acceptation from
Christ ; it is granted, as most true, our persons are accepted in his person,
as ' the beloved,' Eph. i. 6, and our works in his works of mediation, the
sole meritorious cause of that acceptation, and as by way of mediation be
tween God and us, insomuch as Christ is said to be made sanctification

* Acceptations istius oblationis sive victimse, causam tribuit sanctificationi. —
Rolloc in verba.

86 THE WOKE OF THE HOLY GHOST [BOOK I.

itself to us, 1 Cor. i. 30, as if it were no sanctification in the sight of God,
that is not made accepted for such in Christ. And by him we offer up our
sacrifices to God ; and God is well pleased with them, Heb. xiii. 15 and 16.
And upon such an account the Holy Ghost is not the cause of this kind of
acceptation. This honour is Christ's alone ; yet so as there is left room for
this Holy Spirit to have the glory of procuring acceptation to our good works
another way, namely, in that he is the efficient of them, and in that they are his
works in us. Yea, and our persons also are in such a like respect accepted
in and for the Holy Ghost, in that we are the temples of the Holy Ghost,
and he dwells in us ; and God hath respect to the temple for his sake that
dwells therein. Therefore give and acknowledge that honour to the Spirit,
for his work and interest, as well as to the Son for his.

If we have recourse to the metaphor the apostle began with, and continues
along to the end of the verse, viz., that the Gentiles were made a sacrifice
and an offering to God, and had their lusts slain by the gospel, the sword
of the Spirit, as the sacrificing knife, and this by the Holy Ghost, accord
ing to that in chap, viii., « You by the Spirit mortify the deeds of the body,'
we may extend the allusion to the acceptation of a sacrifice. There were two
things made the sacrifice acceptable, viz., the altar upon which the offering
was made, which Christ teacheth us, ' The altar sanctifies the gift ;' and
that most fitly represented Christ's part in our acceptation : Heb. xiii. 10,
* We have an altar,' namely Christ, by whom we offer our sacrifice of praises,
and by whom they are accepted, ver. 12, 15, 16. But then there was fire
also, which came forth immediately from the Lord, and consumed the burnt
offering that was upon the altar. So it was at first in Moses's time, Lev.
ix. 24 ; and the second time fire came down from heaven, and did the like
in Solomon's time, 2 Chron. vii. 1, when the temple was finished and conse
crated. This signified the Holy Spirit, who comes out from God, TO crvs^aa
rb IK TOV Qeov, 1 Cor. ii. 12, even as that fire came forth from the Lord, and
came upon the apostles to convert the world, like fire ; according to the
promise that they should be ' baptized with the Holy Ghost, as with fire.'
And he is termed the ' Spirit of burning,' Isa. iv. 4, as the sacrifices are
termed burnt- offerings and fire -offerings. And as the fire caused the sacri
fice to ascend in smoke (and therefore the Hebrew word for a burnt-offering
is Gnolak, ascension], and consumed the offering to ashes, so doth this
Spirit cause our sacrifice, as well as the altar : Ps. xx. 3, ' The Lord accept
thy burnt sacrifice.' It is in the Hebrew, ' The Lord shall turn to ashes,'
which our translators rightly translate accept, from the wonted speech of
Moses's law, which informs us that the smoke which ascended from the
sacrifice by reason of the fire, is termed up and down in the Levitical law
' a rest before the Lord,' and ' a savour of rest,' Lev. vi. 15 ; which the
paraphrasts do in terminis, in our own phrase and words, render ' a favour
able acceptation with the Lord ;' and this sweet savour is expressly attributed
to the fire, as that which did thus sanctify the offering, and the acceptation
of the sacrifice, its being a fire-offering. He puts it upon account, Lev.
i. 9 and 13. It is a burnt offering (says the text there), ' an offering made
by fire, of a sweet savour unto the Lord,' as if he would have said, it is
therefore of a sweet savour because made by fire. So then as Christ, ag
the altar and mediator, gives an acceptation, so the Spirit, as the fire that
consumes the sacrifice, and causethit to ascend in smoke, causeth the accepta
tion also ; but either upon differing accounts, as was explained.

8. The whole edification of every saint, by the means of grace, which are
the ordinances and other means whatsoever, all flow from the benign

CHAP. V.] IN OUR SALVATION. 87

influences of this Spirit accompanying them, and bedewing men's hearts by
them. And for the proof of this in general, you have that passage, Acts
ix. 81, ' Then had the churches rest, and were edified, walking in the fear
of the Lord.' And so it is said of churches walking in all the order and
ordinances of Christ ; as of the Colossian church it is spoken (chap, ii.) that
they did so ; 'in the comfort of the Holy Ghost,' as the author of that edifi
cation and comfort by those ordinances.

I shall instance particularly in the main ordinances of our salvation, and
shew how our profiting by them is from the Spirit.

In the preaching of the word we receive not only the fruits of the Holy
Spirit, but the Spirit himself, by the hearing of faith, that is, by the hear
ing the gospel preached, which is the doctrine of truth : ' Our gospel came
not to you in word only, but in power, and in the Holy Ghost,' 1 Thess.
i. 5 ; 'I create the fruit of the lips, peace, and teach thee to profit,' namely,
by the lips of those who by office are said to ' preserve knowledge,' Mai.
ii. 7. All which profiting is attributed to the Spirit : 1 Cor. xii. 7, * But
the manifestation of the Spirit is given to every man to profit withal.' It
is the profit both of a man's self and others. And the Holy Spirit's care
is very great herein ; he is the Providore General, to oversee the overseers
of the flock, and to see to it, provide the fittest stewards for every flock :
Acts xx. 28, * The flock over which the Holy Ghost hath made you over
seers.' And he furnisheth them with such gifts as shall best serve and
most suitably agree unto their capacities, and the bore of their understand
ings, and to work on their hearts ; and in providential grace disposeth of
them and their gifts as shall be most agreeable to their spirits and spiritual
condition. As some ministers are fitted for the profiting of the weak, so
others to the wise ; even as the apostle says he was a debtor to both,
Rom. i. And then he takes a further special care of their forehand medi
tations and preparations, to suggest such materials and notions for their
sermons as shall be a food most convenient for men's souls. They are
' stewards, that give meat in due season,' Mat. xxiv. 45. He fills the
breasts of ministers (their spiritual nurses) with consolations and other
truths, suitable to the temper and constitution of their stomachs, and in-
structeth them to speak words in season ; and this very often unknown to
themselves that speak them, they not having any aim at thee or any other
man in particular in such passages, which also are utterly unexpected to
or perhaps not prayed for by him whom yet they greatly concern, when
yet the Holy Ghost knew whom to direct those passages unto, and had set
up thy heart as the mark to shoot those arrows into it.

9. And lastly, to draw to a conclusion, and it is indeed the happy con
clusion and crown of the whole work of the Spirit upon us, for we are now
come to the brink of eternity, the consummation of all.

(1.) With respect to death, this Holy Spirit, the Comforter, all our life
long feeds and maintains by faith, more or less, a lively hope within them
that are regenerate : 1 Pet. i. 3, ' Blessed be God, that hath begotten us
again to a lively hope ; ' which, according to the degree of it in any, allays
that fear of death, the king of sorrows, Job xviii. 14 ; the fear of which
all men (which have not this Spirit) are subject unto the bondage of all
their lifetime, Heb. ii. 15 ; from the dominion of which bondage the Spirit
of adoption frees us, Rom. viii. 15, so as to have our spirits supported by
faith, so far as ordinarily to be able (when put to it in earnest) to venture
or cast our souls into the hands of God as a Father. And this the Scrip
tures attribute unto this good Spirit. In the 2d Corinthians, 4th and 5th

88 THE WORK OP THE HOLY GHOST [BOOK I.

chapters, the apostle treats of a believer's dying, and comforts himself and
them against it ; for upon occasion, as the times then were, he and other saints
were in continual hazard of death; as ver. 11, 'For we that live are
always delivered unto death for Jesus' sake.' Now, from whence or from
whom had he and they supports and reliefs against this, but from the
Spirit, his working and upholding faith in them ? ' We having the same
Spirit of faith, according as it is written,' &c., and pertinently quotes a
saying of David's under the Old Testament in the 116th Psalm, where he
had been under apparent apprehensions of death, as in the third verse,
upon occasion of which David had uttered that speech, ' I believed, there
fore have I spoken,' ver. 10 ; and spoke it, as it were, in defiance of death
and all the fears of it, and dangers about it. Now, whence had David this
confidence ? From the Spirit, says the apostle, as who wrought and main
tained that faith in him. Thus it was in the Old Testament, ' and we '
(says he, under the New Testament), 'having the same Spirit of faith,' we,
upon the view of such apparent dangers of death, believe and therefore
speak, with a far greater confidence, by how much the Spirit that is in the
New exceeds in his comforts the same that was in the Old ; but, from the
same Spirit, both. And what spake he by this Spirit of faith ? It follows
in ver. 14, ' We knowing that he which raised up the Lord Jesus shall
raise up us also by Jesus ; ' this they spake and believed, and comforted
themselves with against dying. Again, in the 5th chapter, what made
him confident of a house in heaven when this earthly tabernacle should be
dissolved ? Even this, and above all this, that God hath given us the
earnest of his Spirit, ver. 5, to bind the promise of eternal life. And
from thence it is (says he) that 'we are always confident,' &c., ver. 6;
always, which extends both to all along our lives, and also at our deaths.
Which is a second thing, that when we come to die, or that the time of
death approacheth, and is coming upon us, this Spirit it is given to sup
port us. For if always, as the apostle even now said, and at all other
times of our lives, and upon other occasions of fears and distress, he is
given to help our infirmities, Rom. viii. 28, then especially when we are
weakest, as at death (to be sure) we shall be, when our flesh fails, &c., Ps.
Ixxiii. 26.

(2.) And at the last day of the world, who is it shall raise thee up, having
kept thy bones, dwelt in thy dust all this while, as Christ's Godhead did his
body, which therefore though in the grave David calls the ' Holy One ' ?
Ps. xvi. It is this Spirit: Rom. viii. 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 that dwelleth
in you.' It is brought in as the comfortable consequent of this Spirit
dwelling in us ; and having raised thee, leaves thee not, but is the author
of all thy glory and communion with Father, Son, and himself for ever,
1 Pet. iv. 14. He is in that respect termed the Spirit of glory ; not of
grace only, but of glory : ' Blessed are ye, for the Spirit of glory and of
God resteth on you ; ' that is, you possess for ever this fountain of all
glory, this Spirit of God, therefore the promise of the Spirit is made ade
quate to the whole blessing (as being the mass of blessings) which was
given to Abraham : Gal. iii. 14, ' That the blessing of Abraham might come
on the Gentiles though Jesus Christ ; that we might receive the promise of
the Spirit through faith.' The whole is termed the promise of the Spirit.

CHAP. VI.] IN OUR SALVATION. 39

CHAPTER VI.

The uses of the precedent doctrine.

Use 1. Let me a little affect your hearts with the love of the Spirit, from
and upon occasion of all that hath been said. There is a daily intercourse
with, and meditation of, the love of the Father and the love of Christ.
There is a fellowship of the Father, and a fellowship of the Son, in the
souls of every believer. But the Holy Ghost, though he hath been uni
versally aknowledged as a person equal to either, yet we do not hold and
pursue after fellowship with him as a distinct person ; nor is his love in
what he hath done for us set on as a seal upon our hearts. Whereas the
Scriptures (though more sparingly, because it was he who wrote them) do
urge obligations upon us, drawn from him, as well as the other two persons.

If we believe he is a person in the Trinity, let us treat with him as a
person, apply ourselves to him as a person, glorify him in our hearts as a
person, dart forth beams of special and peculiar love to, and converse with
him as with a person. Let us fear to grieve him, and also believe on him,
as a person ; which our very Creed directs us to. Do you profess to hold
communion and converse with the saints ? I beseech you, have it with the
maker of them, the Holy Ghost ; and this not at second hand, by having
fellowship with those he dwells in, but immediately also with himself.

Because the Spirit is intimior intimo, is so nearly and intimately united
to us, dwells in us as our own souls do in us, therefore we converse not
with him (as we do seldom with our own souls), but are most of all stran
gers thereto. Also because his work is but new beginning, and as yet
imperfect, and but a foundation of that building in eternity to be raised :
whereas Christ hath perfected his, hath ' perfected for ever those that are
sanctified' (Heb. x. 14), by one offering once made ; it is therefore we dis
cern not (mind not) the Holy Ghost, or his works, as we do Christ and
his. But what says the apostle, Rom. xv. 30, ' Now I beseech you, bre
thren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that
ye strive together with me,' &c. You see he adjures them by the Spirit,
and his love, and their love unto the Spirit, as well as for Christ's sake.
The occasion was, « that ye would pray for me,' says he, that that work of
the ministry (which is properly the Holy Ghost's work, Acts xiii. 2), may
prosper in my hand. And if you profess love to the Spirit, whose work it
is, and so consider his love to you, who hath done so much for you, his
honour in this work will be dear to you. And inasmuch as he had urged
them just before, ' for the Lord Christ's sake,' and then subjoins, ' for the
love of the Spirit,' surely he must mean in like connection of sense, that
for the Spirit's sake also, and for his love's sake towards them, who had
borne no less love to them than Christ had done, they would do what he
exhorted them to. Sure his exhortation falls not lower, nor runs in a lower
way, to mean only the love which they bore to the Spirit, but it means that
love which the Spirit himself bore to them, and which is equal to that ot
Christ. And the edge of his persuasive farther lies in this, and is as if he
had said, Seeing that when we exhort you for Christ's sake, it useth to
take with you, to move and prevail with you ; so when we urge you by the
love of the Spirit, it will have no less effect, if you do but consider all he
hath done for you, or is to you. Now when he moves them for Christ s

THE WORK OF THE HOLY GHOST [BOOK I.

sake (as in the first place he doth), the meaning is to obtest them by all the
love that Christ had borne them, and by what he had done for them. When,
therefore, he adds, ' and for the love of the Spirit ' (the Spirit being a per
son we are obliged to, as well as unto Christ), can you think he had not
this as his more especial aim, to move them in like manner by this very
love of the Holy Ghost, who indeed deals altogether in the affairs of love
from the Father and the Son ? He proceeds from them by way of love,
and love in them mutually each to other is the original of his person. And
as he is the love that is between them both, so it is he who sheds abroad
the love of both into our hearts ; and it is he who is grieved, as a friend or
person^ that loves us (as Eph. iv. 30), when we sin, or neglect that duty
which is his care and charge to work in us.

And as this is the apostle's scope, so this love of his ought to be very
dear unto us ; for if we single out any thing earnestly to entreat some other
thing from another, that thing we entreat them by must be supposed to be
most precious to us. Again, when, Rom. viii., he had insisted on this,
that there is the Spirit of Christ in us, or we are none of his, he then begins
the enumeration of many great things this Spirit doth for us throughout
that chapter, by those arguments persuading us not to live after the flesh,
but after the Spirit. In the midst of these persuasives he comes in with
this, ' Wherefore, brethren, we are debtors, but not to the flesh.' Those
words make two entire sentences, one affirmative, that < we are debtors ;'
the other negative, « but not to the flesh ; ' we are not debtors to the flesh.
Now to whom is it he affirms we are debtors ? Evidently the Spirit, as not
only the words of opposition, « not to the flesh' (which two are in this chap
ter set as avriMifMva, as contraries and opposites, as everywhere else), but

as the coherence and the illation — ' therefore we are debtors' shew. It

was this Spirit he had last spoken of, the Spirit that dwelleth in us as a guide
and leader, actor and informer of us, as the soul in our souls : ver. 11, 'If
the Spirit of him that raised up Jesus from the dead dwelleth in you, he that
raised up Christ from the dead shall also quicken your mortal bodies by his
Spirit that dwelleth in you.' And from thence he' infers, ' therefore we are
debtors.' To whom but to him ? Debtors unto what ? To live after the
Spirit and not after the flesh : so ver. 12, 13, < Not to the flesh, to live
after the flesh ; for if ye live after the flesh, ye shall die : but if ye through
the Spirit do mortify the deeds of the body, ye shall live.' The obligation
here, you see, runs in the Spirit's name, the arrest is at his suit. Debtors
then we are, and infinitely indebted to him, and this for dwelling in us ;
and because we are led and guided by him, as a person that loves us, are
we wonderfully beholden unto him. And those next words, ' As many as
are led by the Spirit,' directs us to treat with him as with a person, a fami
liar, a friend, that walks with us, takes us by the hand, talks to you,
adviseth you as the Spirit of counsel (as, Isa. xi. 2, he is called), continuallv
speaking in us, < This is God's way, walk in it.' Again, when we read
2 Cor. xiii. 14, < The grace of the Lord Jesus Christ, and the love of God,
and the communion of the Holy Ghost, be with you' : that Ko/vwv/a, which
we translate communion, doth it not, and may it not, import the fellowship
and converse that the Holy Ghost vouchsafes to us with himself, as well as
that with the Father and the Son ? 1 John i. 4. The word in both places
is one and the same. And when he moves them (Phil. ii. 1) by all these
considerations, ' If there be any consolation in Christ, any fellowship of the
Spirit,' &c., why should we not interpret 'fellowship of the Spirit' for con
verse and intercourse had by us from him as a person, as well as consola-

CHAP. VI.] IN OUR SALVATION. 41

tion in Christ, is that which is in the person of Christ ? Out of such an
experimental sense of sweet familiarity and converse had with the Spirit of
God, doth that speech of Holy David seem to proceed, Ps. cxliii. 10, « Thy
Spirit is good, lead me.' Methinks he speaks so feelingly of him, and of
that sweetness he had found in him as a friend, as if he had said, I have
found his counsel and converse so good, 0 give me more of them. And
when he bids us grieve him not (Eph. iv. 30), doth it not import one whom
we converse with daily, that is full of love and kindness to us, full of ten
derness, whose love we should ^take in, and consider, and have a wary,
watchful regard to, and grieve with him if we offend him ?

I cannot enlarge upon the work he hath done and is to do for us, which
yet is proper to this occasion. I shall only instance in what, in the doctrinal
part, I have been so large in, and in that which, Rom. viii. 11, 12, the
apostle putteth this very obligation upon ; our being debtors to the Spirit.
He had in that chapter spoken much and great things about the Spirit's
indwelling in us, and the fruits thereof: and he spoke thus, ver. 11, 'If
the Spirit of him that raised up Jesus from the dead dwell in you, he that
raised Jesus from the dead shall also quicken your mortal bodies by his
Spirit that dwelleth in you. Christ's love was in dying, the Spirit's is
shewn in his indwelling in us. His inference from thence is, ver. 12,
' Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.'
But that the greatness of his love and grace may appear unto us, and we
may put a due value upon it, let us compare it with the love of Christ him
self in being incarnate, and dwelling in our nature for us. You account it
infinite love in him to leave the bosom of his Father, to come down from
heaven, and become one person with a man, to be made flesh, and so to
be made less than his Father in that respect. Yea, and this love is the
greater, inasmuch as he assumed this nature as clothed with all infirmities
of flesh and blood, the likeness of sinful flesh, and dwelt among us, and
endured such contradictions of sinners, as the apostle speaks. And this
union was the foundation of all his work and satisfaction for us. And
herein God commended his love, as Heb. ii. you have it set forth. And
yet set this grace of the Holy Ghost's indwelling in us by it, and it riseth
up unto an equalit}^ ; and though it fall lower in some respects, yet exceed
ing that of Christ in others, the scales will be acknowledged even.

It falls lower in this, that the union between him and us is not personal,
as that of Christ's is with his human nature ; but yet it is as near it as
possibly may be, for it is an immediate union of our persons to and with
his person, so as to have an eternal right personal to each other, and ever
lastingly to dwell each in other. And it indeed was well for us we had not
a personal union with the Spirit ; for our defilements (if remaining) would
then have defiled and been imputed unto his person.

In other things it is equal ;

For, 1. Both are said to come alike down from heaven ; the Spirit (1 Pet.
i. 12) as well as Christ.

2. He indwells in us for ever, as was shewn. He is in us ; and shall be
with us married as indivisibly without all divorce, as the Son of God and
that human nature also are. Yea, and as Christ continued his union with
the body in the grave, so those words (Rom. viii. 11), ' The Spirit of him
that raised up Jesus from the dead shall also quicken your mortal bodies,
by his Spirit that dwelleth in you,' import, that the Spirit continueth his
union and relation to the body (which, 1 Cor. vi. 19, is also called his
temple) even within the grave, and fallen to dust.

THE WORK OF THE HOLY GHOST [BOOK I.

^But, 3. In these things the love shewn by the Spirit in such his union
with us doth exceed.

(1.) That though indeed the Son of God dwelt and dwells thus intimately
in a human nature, yet it is a nature made holy, harmless, separate from
sin and sinners, Heb. vii. But this good Spirit's lot and part is to come
at first into hearts full of all defilements, into rags of uncleanliness, into
flesh that is and hath wholly corrupted itself. Of old this was made a
wonder by Solomon ; ' Will God in very deed dwell on earth, in a house
which I have built for him, whom the heaven and the earth cannot contain ?'
2 Chron. vi. 18. But here is a wonder of wonders, that the holy God (as
the Spirit is) should dwell in hearts so unholy and unclean, and make them
his temples (as 1 Cor. vi. 19).

(2.) Christ indeed dwelt among us, and conversed with sinful men,
whereby he suffered daily such contradictions of sinners. But it was a
contradiction merely from without, and yet this grated on his spirit (nothing
more), insomuch as it is said he pleased not himself in the best of his com
pany, Rom. xv. 8. But the union of the Holy Ghost, and his indwelling
in us, is in, our sinful hearts ; so as often, where his indwelling is mentioned,
it is inserted (Gal. iv. 6), < He sent the Spirit of his Son into our hearts.'
2 Cor. i. 22, < He hath given the earnest of his Spirit into our hearts.' John
vii. 38 ; this spring of living water is said to be in the belly, environed
about with mud. All which imports a nearer union than that of Christ
within us ; to which this limitation is added, « He dwells in our hearts by
faith.' But of the Spirit it is said everywhere that he dwells in us. It is
originally his title, 2 Tim. i. 14, to be styled, < He that dwells within us.'
Now the contradiction which he by reason of this near inhabitation endures
must needs be much greater and quicker to his sense, from those he dwells
thus within, and hath entered into, and hath undertaken such a conjunction
withal, than that of outward converse, which Christ only endured. For if
what Christ says in another case be true, what is from without should
offend ; then how much more that which is from within, the person one
dwells withal ? And in this respect he alone of all the three persons is said
to be grieved, having taken on him the part of an intimate friend. A father
(as God the Father) is offended, but a familiar friend is grieved. It argues
a nearer striking home at the heart. And in this respect he hath had an
hard task of it, and this from the beginning of the world. He hath been
burdened, and felt the weight of the old world (Gen vi.), < My Spirit shall
not always strive with man therein.' And yet he relieves himself by
bringing the flood upon them after an hundred and twenty years. But
against these he thus indwells in, whom he regenerates, he hath no relief;
for he hath eternally undertaken for them.

And is it nothing, think you, to have his work continually spoiled ?
Never to find the soul as he left it ? To have that heart he dwells in con
tinually resisting and contradicting of him ? To have that unspun in the
night which he hath woven in the day ? To have made a good prayer in
us, and that swept away, as if it were but a cobweb, by lust that riseth ?
To have his greatest enemy, the devil, blaspheme him and his graces, in
his own house, in his own hearing ? If Lot's righteous soul was vexed, or
our own graces within us troubled ; then how much more is the author of
all grace, dwelling in us, insomuch as he is weary of this world, and the
course held in this respect ?

And to that account I have sometimes in my thoughts cast that speech,
Rev. xxii., where we find some outcries for Christ's coming, that he would

CHAP. VI.] IN OUR SALVATION. 43

come quickly. ' The Spirit says, Come ' (speaking to Christ), as well as
1 the bride says, Come.' She, that she may enjoy her husband ; he, that
he may be eased. He groans to be unburdened of this conflict with sinful
hearts he dwells in (as our souls are said to do, 2 Cor. v.), as having so
long borne the trouble and grief of this work, which till there is an end of
all by Christ's coming, he is designed unto.

Use 2. There is another use of this doctrine, which I urge to nnregene-
rate men. Well, God by his providence hath brought thee once more to
the word, which the apostle calls the ministration of the Spirit. Now con
sider, though thou hast been never so empty, dry, and barren of goodness,
and art now in thy filthiness, thou mayest carry home the Spirit with thee,
and therein thou art passive ; but if thou dost, it will cost thee something
in his workings on thee ; he will work strangely on thy heart. Thou mayest
now begin to be possessed of the richest gift God hath to bestow. Thou
earnest to see fashions, a reed shaken with the wind, as John's hearers
did ; but thou standest in the wind of the Spirit, and he may seize upon
thee, and save thee ; for he comes upon men without preparation, and then
works all. I shall open but two or three scriptures to this purpose. In
Isa. xliv. 3, there is the promise of the Spirit (which in Gal. iii. is said to
have been made to Abraham and his seed), « I will pour water upon him
that is thirsty, and floods upon the dry ground ;' which Isaiah himself in
terprets, ' I will pour my Spirit upon thy seed, and my blessing upon thine
offspring ; and they shall spring up ' (as herbs, namely) * among the grass,'
&c. ' One shall say, I am the Lord's,' &c. And this scripture also did
our Saviour Christ allude to in the promise of his Spirit to the woman of
Samaria : John iv. 14, « But whosoever drinketh of the water that I shall
give him shall never thirst ; but the water that I shall give him shall be in
him a well of water springing up into eternal life.' He alludes also to the
same scripture in what he says to his disciples : John vii. 37-3iJ, ' If any
man thirst, let him come to me, and drink. He that believeth on me, as
the scripture hath said, out of his belly shall flow rivers of living water.
But this spake he of the Spirit, which they that believed on him should
receive : for the Holy Ghost was not yet given ; because that Jesus was not
yet glorified.' The promise in each refers to both places : and yet the
occasion was differing, though of one and the same Spirit. If you observe
the purport and occasion of the promise of the Spirit in the 4th of John, it
was when our Saviour was treating with the woman of Samaria, a great
sinner, ver. 18 ; utterly ignorant, ver. 10, 23 ; a flouter of him, ver. 15 ;
and as yet (when Christ spake these words) purely in her natural estate.
And therefore this promise of the Spirit here all acknowledge to be the
Spirit of regeneration, to work conversion at the first ; to become, as at the
first he doth, a well of water springing up to eternal life.

Now this was at first poured upon a dry ground, in respect to any such
work ; utterly dry, utterly barren, that hath not so much as a desire or
thirst after this Holy Spirit, to ask him, as she had not, ver. 10, ' If thou
knewest the gift of God, and who it is that saith unto thee, Give me^ to
drink, thou wouldst have asked of him, and he would have given thee living
water.' And upon this ignorant, barren soul doth Christ pour out his
Spirit whilst he is speaking with her ; and which was the strangeness of it,
though poured from without, yet soaking into her, it began (as Christ pro
mised) to become a spring in her heart, which other water poured from with
out on earth doth never become, bubbling up all that which tended to eternal
life. And the promise of the Spirit as regenerating at the first, and to that

44: THE WORK OF THE HOLY GHOST [BOOK I.

end poured out on such souls as here, was part of Isaiah's scope. He had
a further also, for it is pouring < water upon dry ground,' causing herbs to
come up where barrenness was (ver. 4), to the end that men that are Gen
tiles, and strangers to the commonwealth of Israel (as this Samaritan was)
might ' call themselves by the name of Jacob, and subscribe unto the Lord,
and surname themselves by the name of Israel,' ver. 5. And the first thing
we see God doth (as Christ also in the 4th of Johnjpromiseth) to such sons,
is to pour out his Spirit on them in that very condition, and he becomes a
spring within them of all goodness, even then when there is not a drop
afore, nor any preparation to it. And again the prophet Isaiah, prophesy
ing of times when Christ should be on earth, thus speaks, chap. xxxv.
ver. 5, 6, ' Then the eyes of the blind shall be opened, and the ears of the
deaf shall be unstopped. Then shall the lame leap as an hart, and the
tongue of the dumb sing.' Then followeth the very same promise, that * in
the wilderness waters should break out, aud streams in the desert, and
the parched ground shall become a pool.' Which promise, as Christ inter
preted, so he also made it good, fulfilling of it in this Samaritan, the first
fruits of Gentile converts ; and this he did whilst he was speaking it to
her. Ezekiel speaks to the same purpose and effect (chap, xxxvii.), though
under another allusion, of men not only dead, but consumed to bone, and
those bones dry; and a wind came from God upon them, even when in
this estate, and made them alive. And what is the moral of it ? The
Spirit of God (whom Christ compares to the wind, John iii., and who,
Acts ii., came as a rushing wind), the Spirit of the living God (as in 2 Cor.
iii. 3) came upon these men, and made them alive, even when dead and
dry bones. Thus it is said, ver. 14, ' I will put my Spirit in you, and ye
shall live.' He puts his Spirit into us, not only pours him on us ere we
have the least of life, who therefore must needs come on us, yea, into us
when we are dead. He gets into us, and becomes a spring in our bellies,
in the heart of this barren earth when it is dry.

Use 3. Is it the Spirit of God who is the author of conversion ? Then
arnent and bewail the hardness of thy heart, which though it hath so often
had good motions put into it by the Spirit (which motions, for aught thou
knowest, are the beginnings of this work, and leaders unto repentance), yet
it hath not followed them, but given a deaf ear unto them.

1. Consider the heinousness of the sin. It is that which Stephen up
braided the Jews with : Acts vii. 51, 'Ye stiffnecked, who evermore resist
the Holy Ghost.' It is the sin for which our Saviour chiefly wept over
Jerusalem, Luke xiii. 34. Consider that it is to oppose the Holy Ghost in
his own proper work and office, and in as much as in you lies to put him out
of office. And though it be not always that sin against the Holy Ghost,
which is unpardonable (for many have afterwards repented of this), yet it
is a sin against the Holy Ghost. For as the Scripture, though it makes
indeed but one 6 Avn^igrbg, ' that antichrist, the man of sin and son of
perdition,' the pope, the greatest arch-heretic that ever was, or will be, yet
every petty popehng and less notorious heretic is an antichrist, ' for there
be many antichrists now in the world' (says the apostle of his times, before
the great antichrist was risen). So it is in this case : though the Scripture
makes but one sin against the Holy Ghost, xar' ego^f, yet the resister of
the least motion of the Spirit leading to repentance is a sinner against the
Holy Ghost, and there be many such sinners. I appeal to many of you ;
how often hath the Holy Ghost come and viewed you ? How often hath
he come to your hearts when ye were alone, and even unto your bedside,

CHAP. VI.] IN OUR SALVATION.

45

beseeching you, and ye have put him off! And you may judge of the
greatness of this sin, to resist the least good motion (which is a step to the
other), in that the Scripture makes the full act (or grosser act, as I may call
it) of that sin to be, in isto yenere in that kind, the greatest and the only unpar
donable one. Now we measure sins in the act they tend to ; as murder being
a great sin, and the act thereof more heinous than of other sins, therefore
thoughts of murder and revenge are worse than any other sinful thoughts.
And if you will put this sin of resisting the motions of the Spirit into the
balance of the sanctuary, and rightly weigh it with other ways of sinning,
I dare affirm it, that the resisting the least good motion tending to conver
sion is greater than many of those grosser acts against the law of God.
And these motions resisted do heighten and aggravate all our other sins com
mitted before and after them. For they tend to turn us from them by
causing us to repent of all sins past, and preventing sins to come. More
over this sin is a sin against the gospel (for the gospel is the ministration
of the Spirit, and so of these good motions of the Spirit), and sins against
the gospel are greater than those against the law. And therefore (Heb. ii.
23) the very neglecting the salvation of the gospel is made a crime deserv
ing a sorer punishment than any breach of the law. And how much sorer
punishment does it deserve to despise it when it is brought home to us by
the Holy Ghost, and by him set on upon our hearts ? If barely to hear
the word, and not be moved by it, be a sin, and a heinous one, then to be
moved by it and to neglect it is a greater ; for it is despising of the greater
mercy, and it is against the Spirit of grace in the gospel.

2. Consider the danger of this sin. You have seen that, for the guilt of
it, it is above committing gross sins against the law. And the danger of it
is answerable ; for sins against the law God threateneth but conditionally
with damnation, if men believe not, and repent not ; so as that repentance
coming between they may escape. But this God threateneth, yea, and
punisheth with impenitency itself (and that is the damning sin) for God
useth ordinarily to punish sins in their own coin, according to their nature
and kind ; and this he punisheth with impenitency, because it resists the
work of repentance : ' I would have purged thee ' (says God in the prophet,
unto the people of Israel), ' but thou wouldst not.' When God would they
would not, and therefore God never after would. And when God hath
used means, and comes unto us to cleanse us, and we would not, he says
(as it is, Rev. xxii. 11), ' He that is filthy, let him be filthy still'; and so
we shall*be long enough, for all him. For at length God grows peremptory,
and never makes offer more. God commonly gives such up unto irre
coverable hardness of heart and blindness of mind. And I appeal to their
own consciences if they grow not harder after such resistings, as clay doth,
the more the sun hath shone upon it, or as ice freezeth harder after it had
begun to thaw. Consider but the reason of it. If a man sins against the
law, he hath yet the court of the gospel to sue in, and so to obtain pardon ;
as if a man be cast in one court, he hath a liberty to remove his suit from
that court unto a higher ; but if he be condemned in the higher, then there
is no going backward unto any lower court. So God hath given us two
courts, that of the law and that of the gospel. Thou being an unclean or
covetous person, or a drunkard, goeth to the law, and that condemns thee.
Then the Spirit offers thee to remove thy suit to the highest court of the
gospel, and upon faith and repentance to bring thee a pardon. Thou
neglects this, and so the gospel itself presently condemns thee ; for there,
' he that believes not is condemned already,' John iii. 18. And if mercy and

46 THE WOEK OF THE HOLY GHOST [BOOK I.

the offers of it condemn thee, I know not what can save thee ; for that is
the highest court, and go backward thou canst not. The work of the Spirit
(as you heard) is the last act of man's salvation, and without it neither no
evidence of thy election, nor redemption, are to be respected. And if thou
run unto God's mercy (as that is the common shift, that God is merciful)
or to Christ's redemption, in that he died for sinners, both these send thee
to the Spirit. And the Spirit tells thee he hath offered salvation unto thee
upon thy repenting many a time, and hath proffered to assist therein, and
thou didst still refuse ; and how then canst thou expect salvation ? Ay,
but thou wilt say, I hope the Spirit will offer again and again, and when I
am on my deathbed, as well as now. I answer,

1. That it is a great hazard, for 'the Spirit blows when and where he
listeth ;' and, it may be, he will never move thee more. And,

2. Consider whether thou hast any reason to expect this. For suppose
thou shouldst have often, again and again, moved a friend of thine in a
matter which concerns himself, and which thou hast most * benefit by, only
out of love, thou hast thus moved him in it, and he still gives thee a con
trary or froward answer, and goes on doing the contrary, wouldst not thou
at last resolve, that seeing thou hast so often moved him in vain, hereafter
thou wilt never speak of it to him more ? This is the case between the
Spirit and thee. He hath often moved thee in a matter that concerns thine
eternal wealth or wo, even to repent, but thou givest him a churlish answer,
and goest still on in thine impenitency ; how then canst thou expect he should
ever move thee again ? God comes at length to say of thee, as of those in
Hosea vi. 4, who had had many good motions, which like the dew were
dried up, and reformations which like a cloud passed away, ' 0 Ephraim,
what shall I do unto thee ? 0 Judah, what shall I do unto thee ? For
your goodness is as a morning cloud ; and as the early dew it goeth away.'

3. Yet seeing this is thy plea, that thou hopest the Holy Ghost will move
thee again, I charge thee, as thou tenderest thine own salvation, if that now
or hereafter he doth move thee, to take the opportunity of time and tide.
If by meditation, reading, or prayer, any sparks be kindled in thee, blow
them up ; let those thoughts rest on thee ; welcome them, hug them, as
the best guests that ever came to lodge in thine heart. Shall an ambassador
extraordinary be sent from the King of heaven unto thee with a message,
and wilt thou not give him audience, but put him off from day to day, and
tell him (as Felix did Paul) thou wilt hear him another time ? The best
men are but green wood, on which, though fire do take hold, it is subject
to die again ; and therefore, if thou hast but a few sparks, leave them not
till they have taken hold, nor then till they are put into a flame. And above
all things, take heed of quenching them by carnal mirth, or company, or
recreations, as men use to do.

* Qu. ' no ' ?— ED.

CHAP. VII.] IN OUR SALVATION. 47

CHAPTEK VII.

How the Holy Ghost is the author of regeneration, or the first application of
salvation to us, in a more peculiar manner, comparatively to the other two
persons.

Not by works of righteousness which we have done, but according to his mercy
he saved us, by the washing of regeneration, and renewing of the Holy Ghost ;
which he shed on us abundantly through Jesus Christ our Saviour. — TITUS
III. 5, 6.

Eegeneration, you see, is attributed to the Spirit as the author. It is
termed the ' renewing of the Holy Ghost ' and likewise the ' shedding forth
the Holy Ghost ' is magnified as the rich gift and blessing of the New
Testament.

I have in a former discourse shewn how all the three persons have shared
and distributed the whole work of our salvation amongst them, unto three
several parts. 1. Election is appropriated to the Father. 2. Redemption
to the Son. 3. Application of both to the Holy Ghost ; who accordingly
doth bear several offices suited to these three works.

That which now I have to do, is more particularly to demonstrate both
the on and 8ion of this point of great moment ; both that and why this last
part of salvation, viz., application, and so principally this of regeneration,
is attributed to the Holy Ghost.

I. I shall produce scriptures to demonstrate this point.

1. The first Scripture is John iii. 5, ' Except a man be born of the Spirit,
he cannot enter into the kingdom of God.' This scripture shews not only
the necessity of being born again, but withal that it must be the Spirit, who
must do it, or it will not be done. < For no man can so much as say, Jesus
is the Lord, but by the Holy Spirit,' 1 Cor. xii. 3.

2. The near kindred and dependence the new creature hath with and
upon the Spirit, as the child begotten hath of and with its proper father,
doth evidence the same truth.

(1.) The new creature is in the same third of John, ver. 6, styled spirit
(as elsewhere it is called a spiritual man, 1 Cor. ii.), « That which is born
of the Spirit is spirit.' It is therefore professedly baptized into the same
name, because the father of this new birth and baptism is the Spirit. With
men the begotten bears the name of the most immediate parent ; and so in
this case, though this work of the Spirit be in common termed the Divine
nature (2 Peter i. 4) because it is the image of the Godhead, of which all
three persons are partakers, yet to shew that in a more peculiar manner it
is the child of the Spirit, it is called spirit.

(2.) For the very same reason this Spirit of God, the author, relatively
bears the name of Holy in the New Testament, where it is (though not first)
yet more frequently used as his special title, to be called ' The Holy Ghost,'
as our old English hath rendered it to us. Is not the Father holy, and
the Son holy, and both equally holy with this Holy Spirit ? Yes, essentially
and personally also in themselves ; ' Holy, holy, holy,' they are all pro
claimed, Isa. vi. How came these other two to bear it, that he, the third
person, 'should have the peculiar style of Holy? It is not neither in a
peculiar, neither in a personal or essential respect, but relatively unto that

48 THE WOBK OF THE HOLY GHOST [BOOK I.

which is his proper and peculiar work, because he sanctifies and makes us
holy, and so merits that name ; as Christ doth of our Saviour, and the
Father of God the Father and Maker. And here let me return to the
necessity of this person's making us holy. As it is necessary for Christ to
redeem us, there is an absolute necessity that we all be a sanctified holy
sacrifice offered up to God, if we look to be saved, or otherwise we must
be made a sacrifice of his wrath, as Christ hath told us, Mark ix. 49. Where
he having threatened, if lust be not killed, men shall be cast into the fire
that is unquenchable (ver. 47, 48), he adds this as a reason, that every man
is to be a sacrifice to God one way or other. According to the old law
some sacrifices were consumed with fire, as the burnt-offerings ; some
seasoned with salt, to sink up the corrupt moisture in them, Lev. ii. 13.
One sort of these sacrifices all men must become ; if not sanctified by the
Spirit, so as to have salt in them, then with hell-fire, which also is a sacri
fice to God. Now Christ for our redemption offered up himself a sacrifice
to God, for a sweet smelling savour, Eph. v. 2 ; and it was necessary he
should be so. And to that end he sacrificed himself, as in his sacrificial
prayer he speaks, John xvii. 19. And it is as necessary, if we be saved,
that our persons be offered up unto God as a sacrifice also, Eom. xii. 1,
even a living sacrifice, holy and acceptable to God. It was necessary,
therefore, we should have a sanctifier of us to be an offering unto God,
as well as a redeemer, that offered up himself for us. And who is that ?
You are directed to him in Rom. xv., ' This is the issue of my ministry,'
(says Paul, speaking of his converting the nations, ver. 18, 19) ' that the
Gentiles ' (being converted) * might be an offering acceptable, being sancti
fied by the Holy Ghost.' Else never to be acceptable to God. Christ was
sanctified immediately by himself, by the personal union with the Son of
God — * I sanctify myself ' — even as he also ' offered up himself by the eternal
Spirit,' or Godhead dwelling in him, Heb. ix. ; but we by the Holy Ghost.
And as in that other speech, ' That which is born of the Spirit is spirit,'
the new creature bears his name ; so here, he is called the Holy Spirit, or
bears the name of holy, because the sanctifier of us : ' Being sanctified by
the Holy Ghost.'

3. The work of conversion, not only in the whole, but in every part
thereof, is attributed to him, John xvi. 8, 9, 10. It is (as I hinted afore,
and shall shew hereafter) divided into three parts. 1. Conviction of sin.
2. Of righteousness for justification. 3. Of judgment, holiness, and refor
mation ; and the Spirit is there made the author of these three. And
according to this division of the parts thereof, he hath titles also given him,
as in relation to his immediate working of these three.

(1.) He condescends to be termed * the Spirit of bondage ;' I say, he con
descends but to the work and name ; for otherwise, and in himself, he is
« the free Spirit,' (Ps. li. 11, 12), and delights in comforting us, not in
grieving us. And he is therefore also called ' the Comforter ;' but yet to
affect our salvation, and the effectual application of it to us, he (contrary
to his nature) becomes our jailor, takes the keys of death and damnation
into his custody, and shuts up our spirits under the law, as it is a school
master to Christ, rattles the chains, lets us see the sin and punishment we
deserve. He convinceth of sin, John xvi., and becomes a ' Spirit of bond
age,' Rom. viii. 15.

(2.) But then, secondly, in regard of the revealing God's love to us, and
Christ and his righteousness, by whom we are adopted, and by which justi
fied, he is called in the same place ' the Spirit of adoption,' < the Spirit of

CHAP. VII. J IN OUR SALVATION. 49

faith,' as some interpret, 2 Cor. iv. 13. Barnabas was ' full of the Holy
Ghost, and of faith,' Acts xi. 24.

(3.) In regard of sanctifying us, and convincing of judgment, he is in the
Old Testament enstyled the ' Spirit of judgment,' Isa. iv. 4, in respect of
washing away the filth of sin : ' When the Lord shall have washed away
the filth of Zion, by the Spirit of judgment,' &c. And in the New he is
entitled ' the Spirit of grace :' Heb. x. 29 ' Have done despite to the Spirit
of grace,' that is, to him as going about to work grace and holiness in the
heart. The sin against the Holy Ghost, which is there described, not being
against the person of the Spirit, so much as against him in his workings ;
and that in his working grace and sanctifying, as in the words afore you
have it. And as to grace in the general, as he is the author of every parti
cular grace, so in the head himself, therefore much more in the members.
The prophet, speaking of the Messiah in Isa. xi. 1, * The Spirit of the
Lord shall rest upon him,' and shall be in him, in respect of his effects upon
him, ' the Spirit of wisdom and understanding, the Spirit of knowledge, and
of the fear of the Lord.' There is the like reason he should be denomi
nated from every other grace. He is in one chapter, John xiv., termed
' The Spirit of truth,' ver. 17, who reveals all truth to the understanding ;
' The Holy Spirit,' who sanctifies the will, the chief subject of holiness ; ' The
Comforter,' who fills the heart with joy and peace in believing; which is
therefore usually styled 'joy in the Holy Ghost,' in multitudes of places;
that phrase speaking him not so much the object of it (which is rather
Christ, 1 Peter i. 8, « In whom believing, ye rejoice with joy unspeakable
and glorious;' and God, Rom. v. 11) as the author of it: Bom. xv. 13,
4 Now the God of hope fill you with all joy and peace in believing, that ye
may abound in hope, through the power of the Holy Ghost.'

II. I shall now, secondly, give the reasons why this work is committed
to him, and is his lot. These reasons are not of logical demonstration, but
harmonious, by comparing spiritual things with spiritual, and by the suiting
of one thing with another, in which the strength of divine reason lies ; for
divinity is a wisdom, not an art.

1. This operation of the Spirit is in a correspondency to the creation of
the first man, who was a type of what was to come : Job xxxiii. 4, « The
Spirit of God hath made me, and the breath of the Almighty hath given me
life.' It is evident he speaks of the new creation, in allusion to the old:
ver. 1-3, ' My word shall be of the uprightness of my heart, and my lips
shall utter knowledge thereby ; ' and then adds, « The Spirit of God hath
made me,' that is, hath given me a sincere heart, an illuminated mind, put
the words of life into me. To have spoken of his first creation only, he
being a man fallen from it, had been a poor argument to persuade Job of
the truth of his heart, and the truths he went about to utter. And yet,
too, he as evidently alludes to the first creation : Gen. ii. 7, ' The Lord
formed man of the dust of the ground, and breathed into his nostrils the
breath of life, and man became a living soul.' Now, in this new creation,
we being dead in sins and trespasses, it is the Spirit of God that giveth
life, 2 Cor. iii. 6 ; who, as in respect of giving us this new life, is called
' the Spirit of the living God,' ver. 3 ; and in the Old Testament, Ezek.
xxxvii. 13, 14, ' I will bring you out of your graves, I will put my Spirit
in you, and you shall live,' which you find in the 36th chapter, ver. 27.
And it is observable that the first visible giving the Holy Ghost, which
was after Christ's resurrection, to enable them to be ' ministers, not of the
letter, but of the Spirit,' which should give life to them, and to others by

VOL. VI. D

50 THE WOKE OF THE HOLY GHOST [BOOK I.

them, was the ceremony of breathing on them : « And he said, Receive the
Holy Ghost,' John xx. 22. We had his blood that ran in his veins first,
and it is efficacious to wash away the guilt of sin. We have his breath
next, which comes out of the inwards of him, which conveys his Spirit,
which conveys himself into our inwards, as it is in the prophet, and gives us
life. And as life comes with the breath of God breathed at first, and goes
away with it, so doth spiritual life upon the going or coming of the Holy
Ghost upon us.

2. It is the Spirit that converts and regenerates us, and forms the new
creature in us, in a conformity to our head Christ. The Holy Ghost was,
1. The immediate former of the human nature of Christ in the womb ; 2.
The uniter of that nature to the Son of God ; 3. The sanctifier thereof, with
all graces dwelling therein above all measure.

(1.) He was the former of the human nature of Christ in the womb :
Mat. i. 18, ' She was found with child of the Holy Ghost ; ' and ver. 20,
' that which is conceived in her is of the Holy Ghost ; ' which was in his
forming and fitting that matter into a man, which the prolific virtue useth
to do. i

(2.) He was the uniter of it to the divine, and sanctifier of it with
all graces, both which you have expressed in another place : Luke i. 35,
' And the angel answered and said to her, The Holy Ghost shall come upon
thee, and the power of the Highest shall overshadow thee : therefore also
that holy thing that shall be bom of thee shall be called the Son of God.'
Now, we being to be made as comformable to Christ as is possible, it was
correspondent that the same person who was designed to form Christ's
body for the Godhead to dwell in all its fulness should form Christ in us,
that God and Christ may dwell in us : 1 Cor. iii. 16, * Know ye not that
ye are the temple of God, and that the Spirit of God dwelleth in you ? '
That same person that made that happy match, the personal union be
tween Christ's human nature and the divine, the same person makes the
union between Christ and our souls ; and so we become one spirit with the
Lord, 1 Cor. vi. 17. The same person that made the man Christ partaker
of the divine nature maketh us also. There is a higher correspondency yet.
The Holy Ghost is vinculum Trinitatis, the union of the Father and the Son,
as proceeding from both by way of love ; and who so meet to be the union
of God and man in Christ, of Christ and men in us, as he that was the bond
of union among themselves ?

(3.) In respect of sanctifying that human nature of Christ, it was the
Holy Ghost who made him Christ, that anointed him with himself, and all
his graces : Isa. xi. 2, ' The Spirit of the Lord shall rest upon him, the
Spirit of knowledge and the fear of the Lord.' The graces of Christ, as
man, are attributed to this Spirit, as the immediate author of them ; for
although the Son of God dwelt personally in the human nature, and so
advanced that nature above the ordinary rank of creatures, and raised it
up to that dignity and worth, yet all his habitual graces, which even his
soul was full of, were from the Holy Ghost. The Holy Spirit is therefore
said to be ' given him without measure.' And this inhabitation of the
Holy Ghost did in some sense and degree concur to constitute him Christ,
which, as you know, is the anointed one of God : Acts iv. 27, ' Thy holy
child Jesus, whom thou hast anointed.' Anointed with what ? Acts x.
38, ' God anointed Jesus with the Holy Ghost.' Now, then, if the Spirit
made him Christ, and concurred in this respect to make him the anointed
of God, much more is it he that makes us Christians.

CHAP. VIII.] IN OUR SALVATION. 51

8. Consider what this application of salvation unto us is. It is the reve
lation of the mind and love of God and Christ unto us, and the things of
both. He that doth this must * take of mine,' says Christ ; and in doing
so he must take of my Father's also, for all the Father hath or doth is
Christ's. You have both in one place : John xvi. 14, 15, ' He shall glorify
me : for he shall receive of mine, and shew it to you. All things that the
Father hath are mine.' Great persons woo not by themselves, but employ
ambassadors and ministers of state ; and so doth Christ. Now, who should
do this but the Spirit, who knows the heart and mind of God ? 1 Cor.
ii., ' We have received the Spirit who is of God, that we might know the
things that are freely given us of God ; ' that is, by our having him from
God, who knows all that is in God, which is the reason there given ;
ver. 10, ' God hath revealed them to us by his Spirit : for the Spirit
searcheth all things, yea, the deep things of God ; ' which he confirms and
illustrates by a similitude fetched from our own bosoms : ver. 11, ' for
what man,' that is, what other man, ' knows the things of a man' (that are
in his own breast), ' save the spirit of a man that is in him ? Even so the
things of God knows no man,' or angel, 'but the Spirit of God;' who
being the Spirit of counsel (Isa. xi. 2) even to Christ himself, helped him
to all God's secrets ; and he also being privy and overhearing (as John
xvi. 13), all that the Father and Christ have intended to us, and spoken
about us, was only fit to reveal them unto us. And thus by him we come
to have the very mind of God and Christ. The grace of Christ, and the
love of God the Father, are revealed to us by the communion of the Holy
Ghost, 2 Cor. xiii. 14.

CHAPTER VIII.

How the Holy Ghost is the gift of God the Father to us, in and by Jesus
Christ. — That this inestimable gift is bestowed freely, by the pure mercy,
grace, and love of God.

Not by works of righteousness which we have done, but according to his mercy
he saved us, by the washing of regeneration, and renewing of the Holy
Ghost ; ivhich he shed on us abundantly through Jesus Christ our Saviour.
—TiT. III. 5, 6.

We have seen, in a short but comprehensive view, the operations of the
Holy Ghost in the great work of our salvation. The next prospect of him
is, as he is the gift of God, conferred on us for this end and purpose. To
open this to our sight, I offer these following considerations.

1. That it is God the Father who is the donor, or the bestower of him
on us. This is plainly expressed by the words of the text, which declares
that he sheds the Spirit on us. 2. This gift of the Spirit is in and through
Jesus Christ, our Saviour and mediator. 3. This gift of the Spirit is be
stowed, not according to the covenant of works, but of grace and free love.
For those words, ' not according to works,' and the other words of the
text, which speak of the appearance of the love and kindness of God,
refer as well to this rich shedding forth the Holy Ghost upon us as unto
saving us through regeneration, and renewing us. 4. The condition of the
persons to whom he is given is altogether unworthy. When we were in
our disobedience, serving our lusts, the Holy Ghost was poured out, and
renewed us.

52 THE WORK OF THE HOLY GHOST [BOOK I.

1. The donor or bestower of the Holy Ghost is God the Father through
Christ. As the Father is the original of the persons in the Trinity, so of
this great gift. Therefore Christ (John xv. 26) when he speaks of ' send
ing the Spirit from the Father,' adds, as the reason why he should be sent
from the Father, that * he proceeds from the Father' (his subsistence doth),
naming him as the fountain both of himself and the Spirit also. He is
termed the Spirit of God, rou @sov, I Cor. ii. 11, in the same sense that
we say the spirit of a man (as in the same verse) ; for as God is a Spirit,
Isa. xlviii. 16, ' The Lord God and his Spirit,' says the prophet there; but
the apostle further adds, ver. 12, the Spirit, IK rov ©sou, who personally is
from God, whom therefore we have and receive from God : 1 Cor. vi. 19,
* The Holy Ghost which we have,' acre) &tov. This gift is therefore espe
cially attributed to the Father, and termed by Christ ' the promise of the
Father,' Acts iv., Luke xxiv. 49, 'the Spirit of the Father,' Mat. x. 20,
from whom Christ, as God-man, received the Spirit first. The Holy Ghost
was sent down by the Father upon Christ as a dove in his baptism : * God
anointed Jesus with the Holy Ghost,' Acts x. 38. And when Christ ascended
into heaven he received him from the Father, Acts ii. 33, and so he shed
him forth on us. And therefore Christ also, as mediator, was to pray the
Father to give the Spirit, John xiv. 16 : ' I will pray the Father, and he
shall give you another Comforter,' &c.

Yet so as, 2dly, even the Father himself sends him not, but in and
through Christ : John xiv. 26, « The Holy Ghost, whom the Father will
send in my name.' ' Through Christ our Saviour,' says the apostle, Tit.
iii. 6. Which imports not barely the Son's concurrence, as second per
son, in sending him as well as the Father, even as his person proceeded
from both (as John xv. 26, ' whom I will send unto you') ; but further,
that Christ, as a redeemer, had a virtual meritorious influence or hand
herein ; so as for his sake, and through his purchase and intercession, the
Father sends him. Christ purchased not only all the graces of the Spirit
for us, but the Spirit himself (whom we had forfeited) to dwell in us. We
have an express scripture, Gal. iii. 13, 14, ' Christ hath redeemed us from
the curse of the law, being made a curse for us : for it is written, Cursed
is every one that hangeth on a tree : That the blessing of Abraham might
come on the Gentiles through Jesus Christ ; that we may receive the pro
mise of the Spirit through faith.' Where there are two ends adequately
and alike made of Christ's being made a curse for us: 1. That we might
receive the blessing of Abraham ; 2. That we might receive the promise of
the Spirit. And, forasmuch as the gift of the Spirit comes under a pro
mise, as well as other blessings, it must needs come under the purchase of
Christ's blood, which confirmed all the promises ; and this, as all the rest
of the promises are, * yea and amen in him.' And to this end it is observ
able, that he breathed not the Spirit until after his resurrection ; but then
lie did, John xx. 22, * And when he had said this, he breathed on them,
and saith unto them, Receive ye the Holy Ghost.' He had not shed his
blood until now, and therefore breathed not the Holy Ghost until now. But
Christ having died, and having, as the Lamb slain, purchased the Spirit,
and being ascended up to the throne of God, he, as the Lamb, now sheds
forth the Spirit : John vii. 38, 39, * He that believeth on me, as the scrip
ture hath said, out of his belly shall flow rivers of living water. But this
spake he of the Spirit, which they that believe on him should receive ; for
the Holy Ghost was not yet given, because Jesus was not yet glorified.'
He compares the Spirit, as communicated to us, to a spring of living water.

CHAP. VIII.] IN OUR SALVATION. 58

But not as then broke forth, as afterwards it should, because Christ had
not died, and so entered into glory. Now compare with it Kev. xxii. 1 ;
* And he shewed me a pure river of water of life, clear as crystal, proceed
ing out of the throne of God and of the Lamb.' This water of life issues,
you see, from the throne of the Lamb, who in the 5th chap., ver. 6,
appeared at the throne of God as the Lamb slain, and redeeming us with
his blood, and as such doth shed forth the Spirit upon us ; and is even there
also said to have all the fulness of the Spirit on him, « who hath the seven
Spirits ;' that is, the Holy Ghost in all the varieties of his gifts and graces,
called seven from perfection. For that the seven Spirits are taken metony-
mically for the Holy Ghost, is evident by chap, i., ver. 4 : ' John to the
seven churches of Asia : Grace be unto you, and peace, from him which is,
and which was, arid which is to come ; and from the seven Spirits which
are before his throne.' Hence also when we receive the cup in the Lord's
supper, which is termed the communion of Christ's blood, 1 Cor. x.,
we are yet said to ' drink into one Spirit ;' for that blood is vehiculum Spi-
ritus, the Spirit runs in and with this blood. We therefore know whom we
are beholden unto for the Spirit ; and whom to go unto for the Spirit, even
to the Father, and to Christ, and to his blood ; and to the Father through
Christ, who gives commission to the Spirit to work such and such mea
sures of grace, at such times to fall upon us, and at such and such times
to withdraw.

Hence, 3dly, the Spirit is given us from mere grace and love, and not
according to works ; so in the text those words, ' who not according to
works, but mercy,' &c., refer as well to this shedding forth the Holy Ghost,
as to his saving us by regeneration. You may therefore observe, 2 Cor.
xiii. 14, that the grace of the Lord Jesus, and the love of God the Father,
are put before communion of the Holy Ghost, as that which proceeds from
both. ' The grace of the Lord Jesus Christ, and the love of God, and the
communion of the Holy Ghost, be with you all. Amen.' Therefore, in
scriptures, both the law, the preaching of it, and the works of it, are in
express words excluded and shut out from having any influence to convey
the Spirit to us, that we may never so much as think to obtain the Spirit
thereby : Jer. xxxi. 32, ' I will make a new covenant, not according to the
covenant I made with their fathers ; but this shall be my covenant, I will
write my law in their inward parts.' Which, compared with Ezek. xxxvi.
26, 27, is renewed with this addition, ' I will give you a new heart, and
put my Spirit within you.' And you may compare with both, 2 Cor. iii. 3 :
* Ye are manifestly declared to be the epistle of Christ, ministered by us,
written not with ink, but with the Spirit of the living God ; not in tables
of stone, but in fleshly tables of the heart ;' which clears both. Yea, so far
forth as they in the Old Testament had the Spirit (as they had, Neh.
ix. 20, « Thou gavest them thy good Spirit to instruct them ;' and Hag.
ii. 5, « According to the word I covenanted with you when ye came out of
Egypt, so my Spirit remaineth with you') ; so much gospel was even then
mingled with it, and running in the veins of it. It was fcedus mixtum, and
so in the virtue thereof the Spirit was (though in a lesser measure) given.
Therefore, when the gospel came to take place, then the preaching of the
law, or ceremonies of it, did not convey the Spirit : to shew that it was
purely upon the covenant of grace that the Spirit is given, 2 Cor. iii. 6-8,
1 Who also hath made us able ministers of the New Testament, not of the
letter, but of the Spirit : for the letter killeth, but the Spirit giveth life.
But if the ministration of death, written and engraven in stone, was glo-

54 THE WOKE OF THE HOLY GHOST [BOOK I.

rious, so that the children of Israel could not stedfastly behold the face of
Moses for the glory of his countenance, which glory was to be done away,
how shall not the ministration of the Spirit be rather glorious ?' You see
that the old covenant is the ministration of the letter, and of death ; and
the New Testament, in exclusion of that Old, hath alone obtained this more
excellent name, ' the ministration of the Spirit.'

As not the preaching of the law gave the Spirit, so, nor can any works
of the law obtain the Spirit at God's hands. The text is as express for
this as for the other : Gal. iii. 2, « This only would I learn of you, Received
ye the Spirit by the works of the law, or by the hearing of faith ?' Paul
useth that as argumentum palmarium against the law, fas alone sufficient
evidence. « This one thing' (says he) ' I would learn of you,' and let that
decide it, ' Received ye the Spirit by the works of the law, or by the hear
ing of faith ?' By Spirit he here means the Spirit of regeneration and
sanctification ; for, ver. 5, he speaks of extraordinary gifts afterwards, and
ver. 2, he speaks of that receiving which was general to all believing Gala-
tians, even common to all saints, to whose universal experience he appeals,
if ever any one of them had received him upon their doing. Now extraor
dinary gifts were not common to all saints, no, not in those days. And by
' the hearing of faith,' he means the doctrine of faith, the gospel ; and ver.
14-17, he asserts the Spirit to be given freely by the covenant of grace,
which God afore the law did establish with Abraham, and in him together
with Isaac (as the type) with Christ : Gal. iii. 14-17, ' That the blessing of
Abraham might come on the Gentiles through Jesus Christ ; that we might
receive the promise of the Spirit through faith. Brethren, I speak after
the manner of men : Though it be but a man's covenant, yet if it be con
firmed, no man disannulleth or addeth thereto. Now to Abraham and his
seed were the promises made. He saith not, And to seeds, as of many ;
but as of one, And to thy seed, which is Christ. And this I say, that the
covenant, which was confirmed before of God in! Christ, the law, which was
four hundred and thirty years after, cannot disannul, that it should make
the promise of none effect.' Yea (to end this), he makes it an evidence of
not being under the law, if a man hath received the Spirit, and be led by
him : Gal. v. 18, ' But if ye be led by the Spirit, ye are not under the
law.' And for this also it is, that he is called ' the Spirit of grace,' Heb.
x. 29, because given freely. He is 'the gift of grace,' Eph. iii. 7, and so
given upon the terms of the covenant of grace.

Hence, from both these, appears the difference between Adam's having
the Spirit in that estate of holiness, and the saints under the state of
grace. Adam had the Spirit as well as we, and the Holy Ghost was at
the making of him, and wrote the image of God upon his heart : for where
holiness was, we may be sure the Spirit was too. The Holy Ghost was at
that consultation, — ' Let us make man,' — and one of the us spoken unto.
Yea, and that Spirit that ' moved upon the waters,' who also is sent forth
to ' renew the face of the earth' (Ps. civ.), the same Spirit was in Adam's
heart to assist his graces, and cause them to flow and bring forth, and to
move him to live according to those principles of life given him. But there
is this difference between that his having the Spirit, and ours, apparent
from what hath already been said.

1. That he concurred with Adam, merely as the third person, who
joined in all works, and so upon no further account than as he concurred
in assisting all creatures else in their kind, to cause the earth to bring forth
fruits according to their kind ; and, indeed, he must necessarily have a

CHAP. VIII.] IN OUR SALVATION. 55

hand in all works of creation and providence. Whereas we have the
Spirit upon Christ's account, in his name, purchased by him, as whom he
had first received, also purchased as the head of his church. And there
fore it is ordinary in Scripture to term this Spirit as now dwelling in us,
1 the Spirit of Christ,' Rom. viii. 9 ; 'the Spirit of the Son,' Gal. iv. 6.

And, 2. Hence Adam retained the Spirit according to the tenor of the
covenant of works (which is but that equal law of creation between God and
the creature), whereby he held a continuance of the privileges given him at
the creation, even as he did life in God's sight, upon works of obedience :
' Do this and live.'

_And as by one act of disobedience he forfeited life (« Cursed is he that
continueth not in all things'), and so in like manner the Spirit was forfeit-
able by him upon the same terms. Even as in a man that comes from
Adam, one mortal stab causeth the soul to depart, so here, one act of sin
ning caused the soul* to depart ; for the bond of the union ceased. But
as it would not be so in a man risen from the dead, and by the power of
the second Adam, made a quickening Spirit ; no wounds would be mortal
to such an one ; so here the gift of the Spirit to us is by promise, as Gal.
iii. 14-17, the apostle argues. The gift of the Spirit, to a truly converted
soul, is an absolute gift, and not upon conditions on our parts, but to
work and maintain in us what God requires of us. The gift of the Spirit
is not founded upon qualifications in us, to continue so long as we preserve
grace in our souls, and do not sin it away. I will give you my Spirit to
preserve you, and prevent your departing from me, Ezek. xxxvi. 26, 27.
' I will give you a new heart,' but you would soon make it an?old one, as bad
as ever ; to prevent this, it follows, « And I will put my Spirit within you,
and cause you to walk in my statutes, and ye shall keep my judgments,
and do them.' And so it is said in Jer. xxxii. 40, « Ye shall not depart
from me.' He comes by virtue of election on us, as he did on Christ, Isa.
xlii. 1, ' Behold my elect in whom my soul delights, I have put my Spirit
upon him.' Gal. iv. 6, ' Because ye are sons' (by election, namely, as it
is said, Eph. i. 5, God « having predestinated us to the adoption of children'),
' God hath sent forth the Spirit of his Son into your hearts.' And Mat.
x. 20, « The Spirit of your Father is in you ;' that is, God having taken on
him the relation of your Father, thereupon bestoweth his Spirit on you.
And therefore it is that so few of many that hear the same sermons receive
the Holy Ghost ; for he comes on men by the grace of election, and so the
Spirit picks and chooses (as God hath done), and rests on this soul, and
not on that ; and so (as Isaiah says, Isa. xxvii. 12) they are gathered one
by one. It goes as it were by lot, as it is (Acts viii. 21), spoken to Simon
Magus, in relation to the Holy Ghost, v. 19. It hath the appearance of
chance, because this man is taken, and not that ; when yet it is the eternal
good pleasure of God that puts the difference. And the Spirit, that knows
God's mind, seizeth on men accordingly ; and is said to be as the wind,
that < blows where it lists,' which is spoken of regeneration, John iii. 8.

Hence it is that he is given to us for ever, and not to depart from us ;
the reason is, because his person is given without conditions, and to work
all conditions, he is so in us as to be with us for ever ; John xiv. 16, 17,
' I will pray the Father, and he shall give you another Comforter, that he
may abide with you for ever : even the Spirit of truth, whom the world
cannot receive, because it seeth him not, neither knoweth him ; but ye
know him, for he dwelleth with you, and shall be in you.' He came in

* Qu. ' Spirit' ?— ED.

56 THE WORK OF THE HOLY GHOST [BOOK I.

Christ the head, to make his abode in him : John i. 33, « And I knew him
not : but he that sent me to baptize with water, the same said unto me,
Upon whom thou shalt see the Spirit descending, and remaining on him,
the same is he which baptizeth with the Holy Ghost.' Which was a ful
filling of that piece of the prophecy, Isa. xi. 2, « The Spirit of the Lord
shall rest upon him.' To which Peter alludes, speaking also of us, 1 Peter
iv. 14, < The Spirit of God resteth on you ;' and to signify this, when visibly
he came upon the apostles, Acts ii. 3, ' it sat upon each of them.' Christ's
abode among us is compared to the dwelling in a tabernacle : John xiv.,
eaxqvufftv, ' He dwelt as in a tabernacle amongst us,' for he soon removed to
heaven. But the Spirit dwells in us as in the temple, which was, instead
of that moveable habitation, a more fixed settled abode : 1 Cor. vi. 19, 'Ye
are the temple of the Holy Ghost.' I go and come, says Christ, John xiv.
18, 19, but he shall be with you, and in you, v. 17, for ever. And there
fore he is not only given as the earnest of our inheritance (Eph. i. 14, and
2 Cor. v. 5), a certain pawn that we shall have heaven ; but he becomes
also from that time a spring in us never to be dammed up, a living foun
tain of water, springing up into eternal life, as Christ himself speaks, com
paring John iv. 14 with John vii. 38, 39. Now we do not say the spring
shall continue whilst water is in the stream ; but water shall continue in
the stream, and bubble up whilst there is a spring. If indeed the spring
could fail, the waters might fail. Now the Holy Ghost is given to become
a perpetual spring, both of grace and glory. And accordingly also, 1 Peter
i. 23, the Holy Ghost is said to be ' the incorruptible seed, of which we
are begotten,' which some have understood to be meant of the word ; but
that is put in besides, as the instrumental cause, in the words following,
' by the word of God.' Nor is it the new creature which is there meant,
for that is the thing begotten in us. But the principal cause of whom we
are begotten is the Holy Spirit, John iii. 6, ' That which is begotten of
the Spirit.' Now he is called the ' incorruptible seed,' because he is cast
into the soul with the word, as the prolific virtue in the word ; which is
the seed materially, but the Spirit virtually. And this also shews the dif
ference between this giving the Spirit by virtue of election, and that com
munication of him to temporary believers that fall away, who are said,
Heb. vi., to be 'partakers of the Holy Ghost;' as Saul— '"The Spirit of the
Lord came on Saul,' 1 Sam. x. 10,— but so as to depart away again,
1 Sam. xvi. 14 ; thus on Balaam he did, Num. xxiv. 2, 3, and opened his
eyes. _The fundamental difference lies in the differing terms of the gift of
the Spirit, insinuated here in the text : that many receive the Spirit, not
from God as a Father, by virtue of election, or through Christ as a Saviour ;
they receive not, as children, the Spirit of God as from a Father ; as Rom!
viu. 14, 15 ; as also Mat. x. 20 ; and as Christ's speech also (in John
14th and 15th chapters, « I will pray the Father,' &c.), doth import ; but
they receive him from God out of dominion and sovereignty, and from
Christ as a Lord, who hath brought* even wicked men to serve him, 2 Peter
ii. 1. This distinction of this double receiving the Spirit, the apostle in
sinuates both in that Rom. viii. and Gal. vi. 7, 8. In that Rom. viii. 15,
he speaks of a ' Spirit of bondage,' which, as servants, they in some measure
or other had formerly received from God. Look in what state men stand to
God, they answerably more or less have a portion of his Spirit on them.
[f they are only in the state of servants, they have a « Spirit of bondage'
working legally that fear of death which is in all men : Heb. ii. 15, < And
* Qu. ' bought ' ?— ED.

CHAP. VIII.] IN OUR SALVATION. 67

deliver them who, through fear of death, were all their lifetime subject to
bondage.' The one place interprets the other. Those stirrings of guilt
and condemnations which are in all men's hearts, are from workings of the
Spirit in all men. The same Spirit that moved upon the waters, Gen. i.,
moves upon all men's hearts. Now if men live under the preaching of the
law and gospel, then the same Spirit falls with higher works upon the spirits
of men unrenewed, yet still but upon the same account that is mentioned :
Gen. vi. 3, « My Spirit shall not always strive with man, for that he also is
but flesh.' He had spoken of the sons of God (ver. 2), that were the pro
fessors of that age, who lived under Noah's ministry, ' a preacher of right
eousness,' Heb. xi. 7. And he went with his ministry in a way of striving
with and opposing men's corruptions in their hearts ; of which Peter,
(1 Peter iii. 18), having said that Christ was ' quickened or raised by the
Spirit,' he adds (ver. 19), « by which Spirit also he went and preached unto
the spirits in prison, which sometimes were disobedient, when once the
longsuffering of God waited in the days of Noah, while the ark was a pre
paring, when few, that is, eight souls, were saved by water.' These men
were corrupt, and remained flesh, and yet received the Spirit, striving with
them from God, as the Lord and Judge of the world, who to men fallen
gives his Spirit, as at first he did to Adam, with a new stock of gifts and
motions, but deals with them therein but upon a covenant of works. It
is a favour indeed to give him, as all outward gifts of the Spirit are, but
their persons being under the covenant of works, and servants, their retain
ing this Spirit is according to the terms thereof ; and so it proves in the
issue, and their improving that gift is managed according to the dispensa
tion of such a covenant. And so they, by opposing and resisting such
strivings of the Spirit, God withdraws him. For he says, « My Spirit shall
not always strive.' He deals with them as with servants that are untoward
and rebellious : John viii. 35, ' The servant abides not in the house for
ever ;' but as Hagar was turned out of doors, and inherited not, so it is here.
* But' (says Christ) ' a son abides for ever in the house,' and therefore they,
as children, receive ' the Spirit of adoption to cry, Abba, Father.' And
the Spirit of Christ, as their head, remains in them, and they are overcome
and led by the Spirit of God. These are sons ; and that they may abide in
the house for ever, this Spirit abides in them for ever. You have the very
same distinction of men receiving the Spirit as servants and as sons^: Gal.
iv. 6, 7, < Because ye are sons, God hath sent forth the Spirit of his Son
into your hearts, crying, Abba, Father. Wherefore thou art no more a
servant, but a Son, an heir of God through Christ.' The meaning is, they
receive the Spirit as sons, not as servants, as others do. To which add
ver. 22, 23, &c., where Hagar and Ishmael, and Sarah and Isaac, are
made the types of these two conditions of men living in the church, as they
did in Abraham's family ; and Christ, John viii., alluded evidently unto
it in that speech fore-quoted, verses 33, 34, 35, « They answered him, We
be Abraham's seed, and were never in bondage to any man ; how sayest
thou, Ye shall be made free ? Jesus answered them, Verily, verily, I say
unto you, Whosoever committeth sin is the servant of sin. And the servant
abideth not in the house for ever, but the son abideth ever.' Both these,
living under the means, had dealings with God : Gen. xxi. verses 17-20,
« And the angel of God called to Hagar out of heaven, and said unto her,
What aileth thee, Hagar ? Fear not ; for God hath heard the voice of the
lad, where he is. Arise, lift up the lad, and hold him in thine hand ; for
I will make him a great nation. And God was with the lad,' &c. But yet

58 THE WORK OF THE HOLY GHOST [BOOK I.

this was but according to the covenant of works, whereof they were types.
And their spirits used all gifts, motions, visions, &c., in such a way, and
so at last the Spirit was withdrawn from them.

And therefore let not that deceive you, that men that fall away are said
to be ' partakers of the Holy Ghost,' &c., for they may be so when yet
they are not sons. The Holy Ghost comes to some as a wayfaring man,
for a night. But do you not feel that though he may withdraw many
effects, yet still his person is in you, and works, even amidst your sinnings,
to reduce you again to God, and suffers you not to be finally overcome, but
frames your hearts so as you give yourselves up to be led by him, and you
treat with God of his abode in you, and of your salvation, not upon a
covenant of works, but grace. Look to your tenure, by which God guides
your hearts to seek the Spirit and salvation. Every man's heart and spirit
(as a pen in his hand) is guided to write his own deeds and terms he holds
salvation on. ' Dost thou treat with God, as a son, upon mere terms of free
grace, renouncing Ishmael's covenant and tenure, not daring to treat with
God upon these terms, If I walk thus and thus, God will give and continue
his Spirit to me ? No ; but thou sayest as David, ' Lord, give me thy
constant Spirit,' to work all in me, to cause me to walk in thy statutes.
Ps. li. 10, 11, 'Create in me a clean heart, 0 God; and renew a right
spirit within me. Cast me not away from thy presence ; and take not thy
Holy Spirit from me.' In the margin it is, 'a constant spirit within me ;'
and if this is thy dependence and thy salvation, and if upon these terms
thou boldest and retainest the Spirit, thou art a son. You esteem it in
lands as a matter of great moment the tenure, whether it be freehold or
copyhold. My brethren, know there is a freehold of the Spirit, and a
copyhold ; and go over but thy prayers and the workings of thy spirit with
God, and thou wilt easily see thy tenure.

CHAPTEE IX.

That we not only partake of the effects of the Holy Spirit's operations in us,
but also of his person dwelling in us.

There is a gift of his person, first and chiefly, or primarily ; but second
arily of his graces, to be wrought in us by him. And in this gift of his
person doth consist the greatness, the richness of the gift. This is ex
pressed in those words, ' Whom he shed on us richly,' Titus iii. 6. This,
I say, is intended of his person first, and simply, and then of his graces
and effects, as in the second place intended to us, as those which accompany
the gift of his person, and as handmaids upon it, and do flow from and
depend upon the bestowing and gift of himself. Thus there is the gift of
the pers on of Christ to us and for us ; and there is the gift of all those
benefits which he hath purchased ; but the gift of his person is, of the two,
greater infinitely than that of his benefits, as the person is more worth than
the dowry. And thus you are to look at the gift of the person of the
Spirit more than all his p£ag/V//,ara, or gifts. Let us hear how the
Scripture speaks to this great point, and sets a value and indigitation upon
it as in distinction from his graces : Rom. v. 5, * The love of God is shed
abroad in^our hearts, by the Holy Ghost which is given to us.' Here you may
observe a set distinction made between this one effect of the Spirit in us,
viz., ' the shedding abroad the love of God in our hearts,' and the gift of

CHAP. IX.] IN OUR SALVATION. 59

the person of the Spirit ; and how there is brought in a manifest super-
addition of the gift of his person over and above that effect of shedding God's
love : ' by the Spirit,' says he, * which he hath given us.' Thus he speaks
of the gift of the person himself singly and apart, distinct from the other ;
yea, and as being the foundation of it. Take this instance and comparison.
God having given a wife to a man, by whom he hath had such and such
children, such and such an estate, benefits, and privileges ; when mention
is made of any one of those good things that accrued by her, she, to heighten
the mercy of the gifts, by the consideration of the person by means of whom
the man hath them, might say, All these things are by the wife which God
hath given thee. The same import you have in other such appendixes
and additional clauses to the like purpose. Acts v. 32, * And we ' (that is,
apostles) * are his witnesses,' (that is, Christ's) * of these things ; and so is
also the Holy Ghost,' (which manifestly refers to his person). The apostle
adds, * Whom God hath given to them that obey him ;' thus notably holding
up unto their view the greatness of this gift. And indeed the pouring forth
the Holy Ghost is all the discourse of the first ten chapters of the Acts.
And therefore it is elsewhere called the ' gift of the Holy Ghost, Actsx. 45.
It is not ^ag/V/Aara (spoken of 1 Cor. xii.), gifts, in the plural, as speaking
of his graces, but it is ' the gift,' as one absolute, full, and entire gift, once
given for all ; his person containing virtually all other parcels and particular
gifts, which he after works. The like addition to signify this you may
observe, 1 Cor. vi. 19, ' Your bodies are temples of the Holy Ghost, which
is in you, whom ye have of God.' This refers also manifestly to his person,
as I shall have occasion further to shew ; and it comes in to mind them of
the greatness of the gift, and the special favour of the donor, ' whom ye have
of God.' Again you have it, 1 Cor. ii. 12, * We have received the Spirit
which is of God, that we may know the free gift of God to us.' Here is
a double gift, and both from God, distinguished, 1, The grace or gifts of
God and his Spirit bestowed on^us, ra xagiadevra or ^ag/V/xara ; and 2, The
gift of the person of the Spirit distinct from these, whom we receive (says
he) as given by God first, and so received by us. And he is given (as to
other ends) so that we may know these things he gives us, or works in us,
the gift of which is distinct from that of his person, which is set out further
by this rb vvsufta rov ©sou. The Spirit is out of God himself, and proceed
ing from him, and he is in God, as the spirit of a man in a man, ver. 11.
The reason of this is, because the Spirit is given us by the covenant of
grace, which covenant makes freely over all that is in God unto us,
and for our good ; all, both attributes and persons in him, the donation
thereof running thus, * I will be thy God, and thou shalt be my people.'
I use to say that the covenant of grace is in all the transactions a covenant
of persons. Consider that of election in the Father's hand ; he pitched not
on qualifications, but persons, afore they had done good or evil, Rom ix. 13.
And therefore so long as the persons remain, his love remains ; and thence
he works that in the person which may make him comely : Eph. i. 4, ' He
hath chosen us in him, before the foundation of the world, that we should
be holy, and^without blame before him in love.' And Christ, when he comes,
he gives his person, * He gave himself,' as everywhere it is said, both to us
and for us ; and he died not for abstracted propositions, but persons. ' I
lay down my life for my sheep, and I know them by name.' And when he
applies his blood to us, he gives us himself, and the soul in the end seeks
his person also, as Paul did, Phil. iii. 8. Thus answerably, in the third
person, the gift of the Holy Ghost is the gift of his person to dwell in us.

CO THE WORK OF THE HOLY GHOST [BOOK I.

The next thing to be considered is his coming upon us, and his dwelling
in us. I have two assertions to add concerning this.

1. Concerning his coming upon us, and God's shedding him forth, my
assertion is, that the first coming of the Holy Ghost is immediately upon
us, as we are in our natural condition, in our uncleanness and pollution,
without any preparation to make way for his coming upon us, or into us.
He doth not work grace first, and then come into a man ; hut he comes first
and seizeth on a man, then works grace in him. And this the text in Tit.
iii. 6 insinuates ; when weighing the mercy thereof, the apostle says, ' He
shed his Spirit upon us.' On us ; how qualified ? The fourth verse tells
us, ' Us, when disobedient, serving divers lusts and pleasures.' And he
then sent him to renew us, ver. 5. Such were the vessels when this pre
cious liquor was first poured into them, and upon them. And his coming
first thus on men when in their natural state, is exemplified in the Corin
thians ; yea, and pressed on them as a great point, which the apostle would
have them seriously to mind and consider, to the end they might ascribe
unto the Holy Ghost his due glory : 1 Cor. xii. 1-3, « Now concerning
spiritual gifts, brethren, I would not have you ignorant. Ye know that ye
were Gentiles, carried away unto those dumb idols, even as ye were led.
Wherefore I will give you to understand, that no man speaking by the
Spirit of God calleth Jesus accursed : and that no man can say that Jesus
is the Lord, but by the Holy Ghost.' Being to treat of spiritual gifts in
fused into the people of God, he prefaceth this, I would have you (says he)
know and consider these things about them. 1st, That the author of them
is wholly and entirely the Spirit of God. « No man can say,' or confess
out of conviction of judgment, ' that Jesus is the Lord, but by the Holy
Ghost.' And the embracing of this foundation of Christian religion was
before any further spiritual gift was communicated unto you, but was in
deed the foundation of bestowing it, ' for no man, speaking by the Spirit,
calleth Jesus an execration.' Then, 2d, says he, I would have you remem
ber the condition you were in when the Spirit of God began first to teach
you this : you were all idolaters, led away as brute beasts after dumb idols,
when also you execrated and abominated our Jesus (as to this day the Jews
and heathens do), when it was certain, therefore, that you had not the Spirit
of God in you ; ' for no man that hath the Spirit calleth Christ accursed,'
as ye then did. So then, who was the first beginner of this great change
and alteration but the Spirit of God ? And 3d, If this were your condi
tion (as it was), what did or could the Spirit find in you, as preparatory
and inviting of him thereunto ? Absolutely nothing at all. The lowest
and first step which can be supposed to be out of heathenism into Chris
tianity, viz . , the thoughts and profession that our Jesus is the Lord and Christ ;
even this first thought, which is the introduction to all, you, says the
apostle, had from the Spirit of God first, as well as you have been enlight
ened by him since. 4th, He would have them further consider that they,
when they were thus idolatrous, were acted and possessed by another greater
spirit than their own, who invisibly was in them, and yet effectually wrought
in them, and had possession of their minds, fancies, and affections (which
unless he had been in them he could not have), ' Even Satan, that evil
spirit, the god of this world,' who (as it is said, 2 Cor. iv. 4) blinded these
heathens. This he clearly insinuates to them (and puts it in, as in oppo
sition to their now having the Spirit of God) in these words, ' Ye were led
after dumb idols.' Led, even as brute beasts are at the pleasure of them
that possess them ; and led by some other spirit than their own. It had

CHAP. IX.] IN OUR SALVATION. 61

been impossible else that so many wise heathens should have worshipped
dumb idols (as on purpose he terms them), themselves having reasonable
souls, that thought and spake, which those idols, that had eyes and saw
not, wanted. Now then the apostle wo aid have them to consider that ere
their judgments could be led to own Christ as Lord, this evil spirit must
be dispossessed ; and another spirit, even . the Spirit of God, come in his
room, and possess their hearts, and so lead them into all the truth they
then possessed ; without which they had never embraced the first element
or principle of Christian verity. From which instance and experiment in
the Corinthians, I infer, that the Spirit of God, when he converts men to
things spiritual, comes upon a man when a heathen, suppose, as then the
world went, or on us, when unregenerate. And it is confirmed by this,
that the Holy Ghost reveals not any truth, or works any saving good, but
a man first hath him sent down into his heart. He is first sent and shed
upon us, ere we are led into all or into any truth ; as the 14th, 15th, 16th
chapters of John shew. We receive him as an unction first, ere he savingly
teacheth us any truth. 1 John ii. 20, ' Ye have an unction from the holy
One ' (which is the Spirit, Acts x. 30), ' and ye know all things,' first and
last. All that ye know in spirituals, it is from him, yea, and by having
him first. And as from having him first it is that we begin to know, so,
that we continue to know and acknowledge spiritual things savingly, is from
his abiding in us. He in his person is first said to abide, and so to go on
to teach us. So ver. 27 of that chapter, ' But the anointing which ye have
received of him abides in you : but as the same anointing teacheth you of
all things, and is truth, and is no lie, and even as it hath taught you, ye
shall abide in him.' So then these idolatrous Corinthians, when they were
converted to God, had first the Spirit communicated to them, casting out
that evil spirit, and possessing his room in them, ere they could be taught
the first letter in this school. Which agrees with what Christ says of the
casting out Satan, in order to men's conversions (unto which Christ's scope
extends) : Mat. xii. 27, 28, ' If I by Beelzebub cast out devils, by whom do
your children cast them out ? therefore they shall be your judges. But if
I cast out devils by the Spirit of God, then the kingdom of God is come
unto you ;' with which compare Luke xi. 20-22, &c. It is said by Matthew
that it is the Spirit, by Luke, the finger of God, by whom Christ professeth
to cast out devils, in men to be converted, as well as out of men possessed.
This Spirit he compares there to a stronger than Satan, that comes upon
him immediately as he is in his house or place,- binds him, and overcomes
him ; and so himself enters in, as Matthew's and Mark's phrase is. For
it is entry and possession the Holy Ghost aims at ; and it is the first thing
he doth, after he hath pulled forth Satan, that was in possession, and bound
him ; and then, being entered, he throws out his goods and weapons, mor
tifies corruptions, and sanctifies the heart, and leads the soul into saving
truths. And this is it which Paul insinuates, that he came upon these
Corinthians, cast out the spirit that led them into error, entered himself,
and led them into truth. And it was as necessary he should first come on
them, ere they could spiritually assent to the first or least truth, as it is
necessary he comes on us, and abides in us, to lead us into all truth else.
And therefore it evidently follows, both, first, that the shedding forth, or.
entering in of the Holy Spirit is the first foundation to all wrought in us ;
and secondly, that therefore this his coming upon us and entering into us
is immediately, without any preparation, when men are unregenerate.
* Qu. ' palace ' ?— ED.

G2 THE WOEK OF THE HOLY GHOST [BOOK I.

When Christ indeed comes to dwell in our hearts by faith, as Eph. iii. 17,
there need be preparation in our hearts for that his coming, and there is a
preparing the way of the Lord. For he is to be received by our faith as a
Saviour and Redeemer, and therefore we cannot receive him as supposed to
be such until we see ourselves sinners. But our receiving the Spirit is not
objective, as we receive an object into our understandings or hearts, and so
needs no preparation on our parts ; for he himself must first come to work
all apprehensions and affections in us, from first to last : Gal. iv. 6, ' He
sends his Spirit into our hearts, crying, Abba, Father ;' and he cries as he
comes along.

There are two or three objections which I wnVanswer.

Obj. 1. Can we imagine that the Spirit of God, who is so holy a Spirit,
will come and enter into and possess himself of an unclean, filthy, and
defiled heart, in the fulness and spring-tide of its filth and uncleanness ?
Doth he not rather first make the heart holy, and then by that holiness dwell
therein, seating himself in the new creature which he first creates ? Thus
indeed some have evangelised, and thereupon distinguished between his
coming upon us, as at first, and his dwelling in us.

But I answer.

Am. 1. That if the Spirit could be defiled in so doing, he would not do
it ; but this earth muds not the water that gets into it to become a spring,
no more than the sunbeams are by shining into a dunghill.

Ans. 2. The substance of the soul (which he comes to) is his own, and he
comes to make it clean, which he cannot do, unless he gets within it. It
is well for us he is so holy, for no other water but of this preciousness
would have virtue and power to cleanse us. And this is no more absurdity
than to saj7, that pure water is poured first into a vessel to take away the
filth of it ; or that fire gets into and fills the pores of metals in the ore,
whilst full of dross, to burn out, and consume, and separate it from them.
Now these are the comparisons the Scripture useth: Ezek. xxxvi. 25, * I
will sprinkle clean water upon you.' And is not that pity, you will say,
that not only water, but clean water, should be poured upon defiled hearts,
utterly defiled ? God prevents the objection, in telling us that he thinks
not much at this cost. The cleanest, sweetest water that heaven affords,
he chooseth, viz., his own Holy Spirit. But the water is so clean, as it
receives no tincture whilst it runs through you, and cleanseth you ; as it
there follows, ' And ye shall be clean ; from all your filthiness, and from all
your idols, will I cleanse you ; and a new heart will I give you,' And this
is interpreted to be the Spirit : ver. 27, ' I will put my Spirit within you ; '
not upon you only : that will not serve to cleanse ; he therefore puts him
first into you. And what is this but what you read, 1 Cor. vi. 11, ' Such
were some of you, but ye are washed :' there is the genus, or in common
the Spirit's work ; the particulars follow : ' But ye are sanctified, but ye
are justified, in the name of the Lord Jesus, and by the Spirit of our God.'
The Spirit must do both, And it is no strange thing ye should receive the
Spirit, and he come into you to do all these, ere ever you are sanctified or
justified. That other comparison of fire, I need not insist on. You have
it, Isa. iv. 4, ' When the Lord shall have purged the blood of Jerusalem by
the Spirit of burning.' You know how the Holy Ghost in this respect is
compared to fire up and down the New Testament. Now what is it to the
fire to enter into what is drossy and defiled, to eat it out and consume it ?
Such fuel is proper for it to seize on, and shew its power upon. And what
is it to this rushing wind to enter into the middle of a rotten house (the old

CHAP. IX.] IN OUR SALVATION. 63

man) and blow it down, and rear up a new one in the room of it ? And
what is it for this strong man to enter into Satan's house, whilst he is in
it, and throw him out, and spoil and rifle all his goods, and throw them out
after him ? He will not stand without doors to do it, as Christ also tells us.
• Obj. 2. A second objection is out of John xiv. 17, where Christ, speaking
of the Spirit, says, ' Whom the world ' (or men unregenerate) ' cannot receive,
because they see him not, neither know him : but ye know him ; for he
dwelleth with you,' &c.

Am. The answer is clear. That promise of the Spirit there is meant of
him as a comforter and assurer of salvation ; so ver. 16, ' I will pray the
Father, and he will give you another Comforter, that he may abide with
you for ever.' Now, as such, he can never come first on an unregenerate
man, but he must be a Spirit of bondage first to him, and (as chap. xvd.
ver. 8) * convince the world of sin.' And therefore they in that condition
are not capable of the Spirit as a sealer ; for they must have regeneration
first, and faith first wrought: Eph. i. 13, ' After ye believed, ye were sealed
with the Spirit of promise.' So as Christ's plain meaning is this : you that are
already believers, and have already experimentally felt the workings of this
Spirit in you, ' you know him' (says he), and to you, and to others that
know him, by having been already wrought upon, I will send him as a
Comforter, to fill your hearts with joy in believing, unspeakable and glorious.
But unregenerate men are utterly incapable of this privilege, for they know
him not in these first effects of regeneration and change of heart, and there
fore as a comforter they see not nor know him. He must be a regenerator
ere a comforter. Receive him they may to convert them, but not thus to
assure them, until he hath wrought regeneration in them, as he hath done
on you.

I shall now discourse about the indwelling or inbeing of the Spirit in us
after he is thus come. Concerning which my assertion is this,

That the indwelling of the Spirit also is of his person primarily and im
mediately, and by his graces secondarily. And although it be with his
graces, yet it is not primarily by his graces ; but his person is given to
dwell in us immediately and for ever, and his graces secondarily. Our
persons (bodies and souls) are the temples of his person immediately ; his
graces are the hangings, the furniture, that he may dwell like himself, ut
habitet decore, that he may dwell handsomely. He is a holy Spirit, and
( holiness becomes his house,' as the psalmist speaks ; and so, though he
comes first into bare walls, yet he afterwards adorns them. You have
a parallel made in the Scriptures of this point of his indwelling with that
former, of the gift of him : that as his person hath been shewed to be the
great gift, and his graces the secondary gift, so his indwelling is primarily
added to his person, and to his graces secondarily. Because sometimes in
Scripture the Spirit is used to express his graces, the cause being put for
the effect, therefore it hath been generally almost asserted that he dwells
no otherwise in us than by having wrought such and such graces. But my
position is, that as the person of the Spirit is primarily given, so his person
doth primarily dwell in us, and his graces secondarily. And this I hope to
make clear by parallel scriptures to those other.

I. That text in 1 Cor. vi. 19 (which I said I should have recourse to
again), shews it: ' Your bodies' (and therefore much more your souls) ' are
the temples of the Holy Ghost, who is in you.' It was not sufficient for
him to say they were as his temples, for him to be worshipped in, by and
through the graces he puts in them, but he adds, ' Who is in you, whom

64 THE WORK OF THE HOLY GHOST [BOOK I.

ye have of God.' Besides what afore was said, it appears further thus ;
for as he heightens their sin of fornication, in the former verse, that it is
against the person of Christ, in respect of their relation to him as a husband,
so in like manner in this verse, that it is against the person of the Holy
Ghost, an indweller in them : ' Ye are the temples of the Holy Ghost, who
is in you.' It is therefore made a distinctive property of the Holy Ghost
as in relation to the saints (even as procession is proper to him in relation
to the Father), that he is the indweller in us : 2 Tim. i. 14, * That good
thing which was committed unto thee keep by the Holy Ghost which
dwelleth in us.' You may observe that in the place before cited, how still
there came in this superadditional clause, ' By the Holy Ghost which is given
in us ;' so in like manner that other clause, * the Holy Ghost which dwells
in us,' where the person of the Holy Ghost, as thus dwelling in us, is spoken
of as abstracted and severed from his grace by two characters : First, That
he exhorts Timothy to keep the truth in faith and love ; ver. 13, as also
ver. 14, that whole frame both of grace and form of truth, which he calls
' that good thing committed to him by the Holy Ghost.' For evidently
severing the Holy Ghost's person, as the conservator of faith, and love of
the truth, and of all that is good within us, or committed to us. He dis-
tinguisheth him (I say) from these graces as the things that are to be pre
served by him. For else he should exhort to keep these graces by these
graces themselves, if he meant that they were these graces by which the
Holy Ghost doth only dwell within us. Secondly, his exhortation to
Timothy runs not thus, ' By the Holy Ghost who dwells in thee,' which
yet had been more proper if he had intended the indwelling of those graces
in him ; but he speaks generally ' by the Holy Ghost who dwells in thee and
us,' all in common.

II. It may be observed, that whereas both God and Christ, those other
two persons, are also in Scripture said to be in us, and to dwell in us, yet
this indwelling is more special, and immediationi suppositi, attributed to the
Holy Ghost ; which, as it serves to give him an honour peculiar to him,
so when set in such a comparison, even with them, must be meant and
understood of his person immediately, and not by his graces only. Yea,
the other two persons are said to dwell in us, and the Godhead itself, be
cause the Holy Ghost dwells in us, he being the person that makes entry,
and takes possession first, in the name and for the use of the other two, and
so bringeth them in. I shall but name the place which looks this way :
Eph. ii. 22, ' Ye are an habitation unto God by the Spirit;' 1 Cor. iii. 16,
' Know ye not that ye are the temple of God ? ' namely, the Father, or (if
ye will) the Godhead itself. And it follows by a special addition, * And
that the Spirit of God dwells in you.' So giving the original foundation or
ground how we came to be tempies of God, because the Spirit of God dwells
there. Or, as afterwards, chap, vi., * The Spirit which ye have of God.'
Likewise, 1 John iii. 24, 'He that keepeth his commandments dwelleth in
him, and he in him.' Take it either of God the Father or the Son, for he
had spoken of either : ver. 23, ' And hereby we know that he abideth in
us, by the Spirit which he hath given us,' whom we feel dwelling and work
ing in our hearts. And therefore our divines have generally affirmed it,
that Christ is said to dwell in us, because first his Spirit dwells in us, from
Rom. viii. 9, 10, compared. Now to me it were strange to interpret such
speeches that God and Christ dwell in us, because their Spirit dwells in
us, and then by the Spirit mean only his grace, or the Spirit only by his
grace ; for the Spirit of God being a third person, must needs be acknow-

CHAP. IX. j IN OUR SALVATION. 65

ledged an indweller as well as the other two ; yea, and to come in between
them and his own grace, seeing their dwelling in us is attributed to his.
The truth is, that it is in this union of ours with God, as in that of Christ ;
that look, as in the union of the man Jesus unto the Son of God, and in
the indwelling of the Son of God in that human nature, the Son of God first
and originally dwells there, and he dwelling therein, the Father is in the man,
and the Spirit is in him, and he in the Father; so is it here in this subordi
nate union of ours that the third person comes as the first inmate in us, and
he taking possession, the other two come in and take up their abode also.

Or, if you will, you may view it in the Spirit's comforting of us, which
holds parallel to this. Christ first promiseth to send the Spirit, as our com
forter, into us: 'And when he is come' (says he, Johnxiv. 15, 17), 'I will
pray the Father, and he shall give you another Comforter, that he may
abide with you for ever ; even the Spirit of truth, whom the world cannot
receive, because it seeth him not, neither knoweth him : but ye know him ;
for he dwelleth with you, and shall be in you.' ' And in that day' (ver. 20)
' ye shall know that I am in my Father, and you in me, and I in you.' 'If
any man love me' (ver. 23), ^my Father will love him, and we will come to
him, and make our abode with him.' So the Spirit comes first. And thus
it is even in their indwelling also ; so as indeed it may be rightly urged to
the point in hand, that if it be thus, that God and Christ dwell in us, be
cause his Spirit dwells in us, that then much more it must be granted that
his graces are said to be and to dwell in our hearts, because the Spirit first
and primarily, who is the author of them, doth so ; as the beams do there
fore dwell in this visible world, or the heavens, because the sun doth first
and originally dwell there, whose emanations and flowings forth they are.
I might bring an invincible argument from this, that he first comes ere he
works grace, but I refer it to the next head.

I observe that gifts and graces are called the manifestation of the Spirit,
1 Cor. xii. 7, that is, an outward demonstration or manifestation in men of
that Spirit that dwells and abides within the heart, and is invisible. The
seeing of the eye, the hearing of the ear, the acting of the fancy, and speech
in the tongue, are the manifestation of the soul that dwells in the body, and
dwells not there by these, but with these ; and in order, the soul itself is
that sysXz^a,* that actus primus of these, as actus secundi. And such is the
Spirit to our souls, and his grace, he dwelling first in us himself. And
therefore, as aniinalis homo is a man that hath no more but a soul in him,
that informs him, and acts him, without the Spirit of God, so oppositely
he is a spiritual man (you have the opposition, 2 Cor. ii. 15) that hath
received into his heart the Spirit of God (read all the verses afore), that he
might know the things of God.

The objection which hath diverted men from this assertion is, that the
person of the Holy Ghost is everywhere : Ps. cxxxix. 7, * Whither shall I go
from thy Spirit ? or whither shall I fly from thy presence ? If I ascend up
into heaven, thou art there,' &c. And in that respect, his person is as
much in a worm as in the saints, and in all alike ; therefore, how can his
person be said to dwell more in the saints than elsewhere, otherwise than
by his effects and graces ?

1. According to the severity of this reason, the second person, the Son of
God, should not be said to dwell otherwise in the human nature of Christ
than by effects and graces, which, Col. ii. 9, he is said to do : ' For in him

* Qu. * WeXs^s/a ' ? — ED.

VOL. VI. B

66 THE WOKK OF THE HOLY GHOST [BOOK I.

dwelleth all the fulness of the Godhead bodily,' in distinction from saints
and angels. For essentially, as he is God, he is also in the meanest crea
ture ; and yet the person of the Son, and the Godhead itself, dwells person
ally in that nature, and not the graces only. Now, what is it makes that
indwelling to be more than by graces and effects, and so puts that vast
difference? All acknowledge that it is because he takes up that human
nature into a nearer relation to his person, so as to be one person with it
immediately ; and such an union graces alone work not, nor gives founda
tion unto. And so he dwells in him upon that account.

Well then, 2dly, it is true that into so near and high a relation the
saints are not taken up. They are not made one with the Spirit, nor doth
the Spirit dwell in them upon that account. The Spirit dwelling in a saint
is not said to be ' made flesh,' as the Word is, John i. 14 ; for then, what
good or evil the saints do would personally be accounted the Holy Ghost's ;
our prayers his, subjectively ; yea, and our sins his ; as the blood and obe
dience of that man Jesus was the blood and obedience of God, and the Son
of God. Therefore our relation to the Holy Ghost's person is not so near
by God's ordination. Yet,

3dly (as to the point in hand), We are capable and are made partakers, by
the like ordination and free gift of God, of a relation, or propriety rather,
to the very person of the Holy Ghost, which, though it be lower than that
of the Son of God to human nature in Christ God-man, yet it is not
founded upon graces, but is beyond them, and before them, even by God's
free and absolute gift and donation of his person to us, in order to such
graces, and the working of them in us. So as that this person should
indeed dwell in us, in reference to graces as the final cause, but not the
instrument at all, or means of his indwelling. It is unio personarum, an
union of two persons immediately, us and him remaining two persons
still, as that of marriage is of two persons immediately, in order to such
and such ends. And it is not unio iwrsonalis, to become one person, as that
of the two natures of Christ, the human and the divine, which is unio
duarum natiiramm, but not unio naturdlis, of two natures, but not into one
nature, but one person. And this difference wras exemplified in Christ him
self, our head, in the man Christ Jesus, in whom the Spirit of God dwells,
not personally, for then Christ would be one person with the Holy Ghost
as well as with the Son of God ; nor doth the Father dwell personally in
Christ, for then all three persons should have been said to be incarnate.
And yet I suppose none will say that the person of the Spirit, nor of the
Son, dwells in the man Jesus only by means of his graces. But further,
the person of the Spirit first rests on the man Christ, which person he hath
a right unto, that he should dwell in him, because that man Christ Jesus
is now united to the second person personally, and so to his graces second
arily. So as if we ask whether in order of nature the person of the Spirit
dwells in him first, or the Spirit by its graces, we may without any hesita
tion answer, the person of the Spirit primarily, and then his graces. Unto
which seems to me to accord that in Isa. xi. 12, where it is first said, 'The
Spirit of the Lord shall rest upon him ; ' namely, the person of the Holy
Ghost, simply and absolutely considered ; then relatively, as in order to
endowing him with such and such particular graces, viz., 'The Spirit of
wisdom and understanding, the Spirit of counsel and might, the Spirit of
knowledge, and of the fear of the Lord.'

Now for the manner of the indwelling of the Holy Ghost's person ; it is
no error to affirm that it is the same in us and the man Christ Jesus. Sure

CHAP. X.] IN OUR SALVATION. 67

we are capable of it, and therefore shall have it, we being to be conformed
to his image and likeness (as he to ours) in all that is possible, as he was
to us, sin only excepted ; so we to him, the personal union and the privi
lege of it excepted. Only, indeed, we differ herein from him in two things.
1. In the measure; for he hath the Spirit given him 'without measure'
in his effects. 2. In the right to this indwelling of his person in us, and
in him. He holds it as a royalty, and one of the greatest, from his per
sonal union with the Son of God. We hold it in his right, and by virtue
of the covenant of grace, and free donation ; for because we are sons
adopted in him, ' he hath sent the Spirit of his Son into our hearts,' Gal.
iv. 6. But the modus, the manner of the indwelling, is one and the same.
These things long since satisfied me in this great point, and I submit
them to judgment.

CHAPTER X.

The uses of the foregoing doctrine.

Use 1. Let us view with admiration the riches of this gift of the person
of the Holy Ghost. It is the word which the apostle useth here in the text,
' whom he shed upon us,' nXoutituz, ' richly.' Let us value him accordingly.
You value the things (every one of them) which God hath given us ; then
value the Spirit much more, who is the author of the most, and discoverer
of them all. Take the most precious of graces, ' like precious faith ' (as
Peter calls it), assurance of the love of God, which is the earnest of glory ;
the gift of the Spirit that works this faith, and the shedder abroad of this
love, is infinitely greater. And therefore, in Rom. v. 5, after the enumera
tion of faith, and all the fruits of it, peace with God, rejoicing in hope of
glory, patience, experience, shedding abroad the love of God in our hearts,
it is super-added, as more than all these, being the root, the spring of all,
' the Spirit which he hath given us.' Yea, and as in ver. 6, 7, 8, he sets
out the greatness of the love of God, that gave Christ to die for us ; so, in
those verses aforesaid, he would in like manner insinuate the greatness of
that love that gave us this Holy Spirit to work all these graces in us, and
reveal the love which God hath so commended. Insomuch as this hath
been started as matter of debate, and most serious consideration, by some
divines ; whether Filius datus (Isa. ix.), * To us a Son is given,' or Spiritu*
datus, « The Spirit given' (Rom. v.), be the richer favour ? Whether the
incarnation, « God manifest in the flesh,' or the diffusion, or ' pouring forth
of the Spirit upon all flesh,' be the greater mercy ? From heaven they
both came down, the Spirit as well as the Son, 1 Pet. i. 2, and from the
bosom of the Father both. They are both of them pawns, and earnests,
and witnesses alike, of one and the same love. It is also a dispute among
interpreters, whether the gift of God, which, Kar' l^o^v (as it is called), is
predicated so much, and held at so high a rate, John iv. 10, be Christ, or
the Spirit, * Jesus answered and said unto her, If thou knewest the gift of
God, and who it is that saith to thee, Give me to drink ; thou wouldst
have asked of him, and he would have given thee living water.' It is ques
tioned whether, as the sole sufficient satisfying object of our desires, is the
gift of the Son or the gift of the Spirit ? Whether Christ means himself,
or the Holy Ghost, as given to us ? Many carry it to Christ, but the con
text more clearly carries it to the Spirit. For, 1, the gift of God (as there)

68 THE WOBK OF THE HOLY GHOST [BOOK I.

seems to be distinguished from, rather than explained by, that which fol
lows. * Who it is that saith to thee,' and ' give me drink,' seem as two
things, not one and the same. And, 2, that gift is clearly that living water
which God and Christ give, and that is the Spirit, ver. 14 being compared
with John vii. 38, 39. In the Old Testament you hear of it, as more than
all the mercies of giving the law, or bringing out of Egypt. « Thou gavest
them thy good Spirit to instruct them.' So Neh. ix. 20, 30, it is twice
expressed, as also Isa. Ixiii., when he professeth to mention ' the loving-
kindness of the Lord, according to all he hath bestowed upon us,' ver. 7.
Where you may see how he heaps up and multiplies words to set out the
riches of God's mercies by. And this he reckons the greatest of their sins,
that * they rebelled and vexed his Holy Spirit,' as the greatest mercy of all,
' and therefore he fought against them,' ver. 10. And then himself remem
bers what his kindness of old had been, and how doth he express the height
of it? ver. 11, ' Where is he that put his Holy Spirit within him ?' And
when the temple was built again, and they delivered out of Babylon, what
is the greatest promise God could make, till Christ should come and give a
greater measure of his Spirit ? You have it, Hag. ii. 5, ' According to the
word I covenanted with you, when I came out of Egypt, so my Spirit
remains among you,' as the greatest pledge and pawn of my favour, * fear
you not.' But in the New Testament, there you hear of it again and again ;
as in the Old, ' Thou gavest them thy good Spirit ;' so in the New, * He
hath given his Holy Spirit,' is written almost in every epistle. It is almost
all the talk, and fills their mouths throughout all the book of the Acts ;
especially the first fifteen chapters, it was all their talk and speech. The
first question they asked, when they met any that professed Christ, was (as
Acts xix. 1, 2), * Have ye received the Holy Ghost,' yea or no ? So tran
scendent a privilege is it. that it is recorded as the emulation of the Jews
against the Gentiles. The Jews had wont to make Messiah their glory (as
Simeon hath it, Luke ii. 32, ' The glory of thy people Israel'). But when
they had received the Holy Ghost (Acts ii.) they would have run away with
it alone, as the richest prize, till God confuted them, by pouring forth the
eame Spirit equally, and as much upon the Gentiles, thereby giving both
sorts his children an equal portion in him, as being the whole of his estate
now left to bestow, having given his Son afore: Acts xi. 17, * Forasmuch
as God gave them' (says Peter) « the like gift of the Holy Ghost, as he did
unto us,' which argued the utmost of his favour to the one as well as the
other ; as that of the prophet also shews, Ezek. xxxix. 29, ' Neither will I
hide my face any more from them, for I have poured forth my Spirit upon
them, saith the Lord.' Nay then (say the Jews there), let them take all,
as well as we. God hath withheld nothing from them, ' for then hath God
granted the Gentiles repentance unto life' ver. 18, and estated them in
all promises, in all privileges of life, for he hath given them his Spirit.
Who dares deny to baptize them ? Who dares to shut them out from any
privileges ? ' For they have received the Holy Ghost as well as we,' says
Peter, Acts x. 41. And in that hot dispute in Acts xv., about the Gentiles'
salvation, Peter silences all with this (ver. 8, 9), ' God, who knows their
hearts, hath given them witness, giving them the Holy Ghost, as he did to
us, and put no difference between them and us' (so ver. 11). They and we
are heirs alike of the same salvation; and God (saith Paul an apostle, and a
Jew, unto the Gentile Corinthians) hath established us with you, and you
with us, * hath anointed us,' and * sealed us,' and ' given us the earnest of
his Spirit in our hearts,' 2 Cor. i. 21, 22. That as the apostle argues,

CHAP. X.] IN OUR SALVATION. 69

' If he hath given us his Son, how shall he not with him give us all things?'
so the sum of these agitations is, that if God hath given us his Spirit, how
shall he not give us, I do not say, with him only, but in him, even in that
one gift of him, give us all things ? In this one gift of the Holy Ghost (as
it is termed, Acts x. 47, and often elsewhere) — not gifts, as of many, but
gift, as of one — is contained all the whole, both of grace and glory ; tanquam
infonte, tanquam in semine ; as in the seed and fountain of both.

Use 2. Is the gift of the Spirit that great and rich gift which God
vouchsafes to the sons of men ? Then how miserable are they that have
not this Spirit in them, nor have had any workings from him in order to
their salvation, to this very day ! that live a life of sensual pleasures, in
enjoying meat, drink, marriage, beauty, great houses, riches, fine clothes ;
and then say (as in Revelations iii. 17), ( I am rich, and have need of
nothing ; and knowest not that thou art wretched, and miserable, and poor,
and blind, and naked ; ' for why, thou wantest the Spirit. "When Jude
would express the misery of these sensual wretches, his words are, ver. 19,
* not having the Spirit.' And indeed (Bom. viii. 5, 6), * they that are after
the flesh do mind the things of the flesh ; but they that are after the Spirit
the things of the Spirit. For to be carnally minded is death ; but to be
spiritually minded is life and peace.'

Use. 3. Let me instruct your hearts accordingly to direct your prayers
hereafter with answerable intentions and vehemency, for the gift of the
Spirit himself. You pray in the Spirit, and you bless in the Spirit ; let me
exhort you to pray for the Spirit above all, and to bless God for this Holy
Spirit, as one of the greatest blessings of all. When the apostle saw the
Corinthians eager after spiritual gifts, his care and skill was to pitch their
aims and desires upon what was most excellent : 1 Cor. xii. 21, * Covet
the best gifts ; and yet I shew you a more excellent way.' Thou seekest
after particular mercies, and some one particular grace thou at present
findest thou needest, to be humbled for sin, to be emptied of thine own
righteousness, to have the right way and art of believing particularly dis
covered to thy heart, or to have power against such a lust, &c. And thou
dost well, for thou art to branch thy prayers into all particular wants. But
yet let me shew thee a more excellent way. Pray for the Spirit himself to
be given thee ; and whilst thou seekest for the stream, forget not the foun
tain. For when God gives thee him more and more to dwell in thee, and
fill thee and mingle with thine heart, he brings with himself all these unto
thee. Is thine heart hard ? If God pour this water on thee, it will soak
into it, and soften it. Wouldst thou see thy sinfulness, the most spiritual
wickedness of unbelief, &c., in thee ? ' When he is come, he will convince
of sin, because they believe not in me,' saith Christ. He that searcheth
the deepest things of God, is much more able to search and discover the
shallows of thy heart. Wouldst thou have no confidence in the flesh, but
be purely carried out of thyself to seek the righteousness of Christ alone,
and be found therein ? Read Gal. v. 5, ' We through the Spirit wait for
the righteousness of faith.' Wouldst thou have joy and peace in believing,
joy unspeakable and glorious, the love of God shed abroad in thine heart ?
Pray for the Spirit : Rom. xv. 13, « Now the God of hope fill you with all
joy and peace in believing, that ye may abound in hope, through the power
of the Holy Ghost.' Wouldst thou have thy lusts mortified ? « We
through the Spirit mortify the deeds of the flesh,' Rom. viii. 13. * And
ye through the Spirit have purified your hearts,' 1 Peter i. 22.

Our Saviour Christ, both in his own practice and direction to us, hath

70 THE WORK OF THE HOLY GHOST [BOOK I-

guided us to this, as the great request. 1. By his own example ; for what
is made the greatest and most professed subject of the flower of the most
raised prayers that our great high priest eternally puts up for us ? Yea,
and upon what occasion did he first promise that he would pray for us ?
It is even this : ' I will pray the Father to give you another Comforter, even
the Holy Ghost,' John xiv. 16, 26. You may judge what things your own
or others' judgments and apprehensions are raised up to as most excellent,
by what your prayers and desires therein reach forward to, as the mark of
your eye. Therefore in Christ's judgment, that knows best what is to be
prayed for, this is the most excellent. Yea, and you may take this further
estimate of it, that he promiseth to spend his prayers now in heaven (and
if ever his heart is wound up to the highest strains, it is there), yea, his
prayers and intercessions there are spent most upon this subject. And
though he may be supposed to pray for other things we stand in need of,
yet I am sure this in particular is mentioned, and perhaps the first
and chiefest.

And as his own practice, so his direction pitcheth us upon this also.
And he cites his father's judgment also of this to be the best request we can
put up ; that if ever we were confined to ask but some one thing, he would
advise us to ask this. In the llth of Luke, Christ himself had been pray
ing, and was upon that occasion desired to teach them to pray, ver. 1 ; and
he gives them many particulars in that we call the Lord's Prayer, and then
makes a parable to provoke them to importunity, ver. 5, 6, 7 ; and
bids them * Ask,' and * seek,' and ' knock,' all being several degrees of more
urgency, vehemency, and importunity, so ver. 9 ; with promise that such
shall in the end receive, ver. 10. But then what is the most eminent thing,
the best, he would direct you to pray for ? Though he had given the par
ticulars in the Lord's Prayer, he singleth out'this of the Spirit : ver. 13, * If
ye then, being evil, know how to give good gifts unto your children ; how
much more shall your heavenly Father give the Holy Spirit to them that
ask him ?' He wraps up this direction in a promise, and delivers it by way
of promise for their greater encouragement, and he calls in his Father's
judgment to prove that this is the best and greatest request : ' If you, that
are evil, know how to give good things to your children.' According to your
judgment you use to give the best, and use to exercise your best judgment
therein ; then take your heavenly Father's judgment, which is most excellent
and desirable, even ' his Spirit.' And therefore, Mat. vii. 11 expresseth it
thus : ' How much more shall your Father in heaven give good things,'
even all good things (for such the Spirit summarily is), ' to them that ask
him ?' This is the Father's judgment, you see, and it is Christ's, and you
may be sure it is the Spirit's. You cannot honour him more than to pray
most for him, that makes all your prayers ;'and he takes it kindly to see
himself most desired by you, that is the author of all your desires. You
may observe also how Christ pitcheth our thirstings upon this great sea and
ocean of goodness, able to supply us with whatever we desire. He had
taught them (Mat. v.) to ' hunger and thirst after his righteousness,' and
holiness therewith, with a promise of blessedness. But in the great day
of the solemn feast, he makes this proclamation, John vii. 37-39, upon
this last day of the feast he brings forth his best wine — ' Be filled with the
Spirit, and not with wine' — he proclaims his best commodity at the end of
this assembly. And you may observe he says but in general, ' He that
thirsteth,' he names not what ; because, let it be what good soever the mind
of man could be supposed to stretch its desires to, that Spirit which he

CHAP. X.] IN OUR SALVATION. 71

spake of, ver. 39, was a complete satisfaction to it, and so as they might
thirst no more. And he directs them to two things ; 1, to believe on him
self, and come to him who was to give the Spirit ; and then, 2dly, to come
to his Spirit as given by him, whom we are also said to drink, 1 Cor. xii. 13.
Our prayers are the most precious actings of our souls, and it is the greatest
advantage that can be to us to have the aims of our prayers set to the best
and highest marks. And upon all accounts you have seen this to be it,
to pray for the Spirit. And therefore learn hereafter, in your prayers, not
to deal or traffic in particular or small wares only, but put in for the whole
stock of the Spirit, as wise merchants use to do, and as Christ himself (as
you have heard) in his intercession doth. And observe it in experience,
when the Holy Ghost comes upon you, and fills your hearts as another
Spirit, sensibly mingling with yours, then if you go over all the promises
and find them yours, you can then apply this or that, or any one. And
why ? Because you have the great promise, * the Spirit of promise.'
You may (let me say it with reverence) at such a time make use of the
Spirit to anything whatsoever. You may fall upon your lusts by him, and
do more at such a time for the destroying of them than in many prayers
after. You may ' by the Spirit ' then, at such a time, ' mortify the deeds
of the flesh.' At such times improve your opportunity ; for, having the
Spirit, you have all good things, and you may ask what you will and have
it. And yet even then ask still for more of himself.

Use 4. If the Holy Ghost be the great indweller in us, and graces but
the manifestations of him, then let us shew forth the virtue of him that
dwells in us, and be holy, as he is holy : as Cor. iiii. 16, 17, * Know }^e
not that ye are the temple of God ; and that the Spirit of God dwelleth in
you ? If any man defileth the temple of God, him shall God destroy ; for
the temple of God is holy ; which temple }^e are.' You see what a hei
nous thing it is to defile the heart or soul, because his temple. But elsewhere
the apostle holds forth a stronger motive, even that the Spirit dwells in us,
as the soul doth in the body, and the life we lead is his, not ours ; as the life
of the body is not of the body, but of the soul in the body. This is the
purport of that Gal. v. 25, * If we live in the Spirit, we walk in the Spirit.'
The question first is (for opening of it), What is meant by that phrase, * if
ye live in the Spirit.' And how is it to be distinguished from ' walking in
the Spirit'? If to live in the Spirit were meant to be active, lively, or
striving in actions of spiritual life, to walk in the Spirit would be all one ;
it would be but idem ex eodem ;~ for to live, in that sense, is to move and
walk. But the genuine notion that interprets this is, that he intends a
comparison : —

1. Between the soul's indwelling in our bodies as a principle of life, and
the Spirit's like indwelling as the fountain of spiritual life ; which that in the
prophet also insinuates, Ezek. xxxvii. 14, ' I will put my Spirit into
you, and ye shall live.' 2dly, That as walking or action of life spring from
the soul's indwelling, so should an answerable walking from this of the
Spirit's like indwelling. And so this expression, * if ye live in the Spirit,'
is a persuasion drawn from a common professed principle. His inference
runs thus : Consider whom you have in you. The Spirit. And how ? Even
as a constant principle of spiritual life. And to that end he doth dwell and
abide in you, as your reasonable soul doth in your bodies. If you profess
this, then live, and act, and walk, and shew forth graces worthy and suitable
to so great and holy a Spirit, that hath vouchsafed and condescended thus
to dwell in you, and become a fountain of such a life in you and to you.

72 THE WORK OF THE HOLY GHOST [BOOK I.

Every living thing acts according to that soul that is in it, according to
the degree of vigour and activity, and kind of life communicated thereby.
If you then profess to live in the Spirit, walk in the Spirit ; as if you should
say to a sottish man (Cui anima inservit tantumpro sale), If you be a man,
have a reasonable soul in you, act and carry yourself as a man, and be not
not like a beast that perisheth.

The only inquest will be, Why, if he intend this similitude of the soul's
indwelling (as it is evident he doth), he should express it thus : ' If you
live in the Spirit '?

The answer is, It is true that we indeed, in common speech, rather use
to say the soul lives in the body, than that the body lives in the soul ;
though in reality it be true that the body rather lives in the soul, than the
soul in the body, the soul being a principle of life unto the body, and not
e contra. The apostle thereupon, to express perfect and real dependence
of life spiritual upon this great Spirit, chooseth rather to say, * Live you in
the Spirit,' thereby importing this Spirit to be the same to us in respect of
all grace and spiritual life communicated to us by union with, and indwelling
in us, that the soul is to the body. And yet of Christ, Paul useth even
that other phrase also (though only when he speaks of the activity of a
Christian's life), that ' Christ lives in us,' Gal. ii. 20.

Use 5. Grieve not this Holy Spirit. That expression imports the highest
motive. Superiors use to be offended, familiar friends grieved ; the Spirit,
considered as a superior, therefore to resist him is termed rebellion, : Isa.
Ixiv., ' They rebelled against his Holy Spirit.' But because he vouchsafes
also to become a familiar friend (as hath been declared), therefore he is
also said to be grieved. And if you have love in you, that will move you
more, when you think him you grieve is God, Isa. xxvii. 13. To grieve
not man only, but God, is load enough ; more than to say you offend him.
Grieve not the Holy Spirit of God, is comparatively guarded with a trinity of
articles, rb ffvev/Aa roD Qzou TO ayiov. They shew his greatness and his goodness :
his greatness, that he is the Spirit of God; his goodness (1.), the Holy
Spirit in himself; (2.) that he hath sealed you. We would not grieve a
brother, Prov. xxiii. 19, much less a father. You would not grieve a
minister that watcheth over men's souls, as a substitute under the Holy
Ghost (Heb. xiii.), much less himself. If thou hast done so, there is no way
but to be grieved too, and as fire best takes out fire, so thy grief that of
the Spirit's.

I say no more but this to myself and you. There is a day a-coming in
which you will need him and all his cordials ; therefore I speak to you in
the words of Ecclesiasticus, which is the voice of that bodily self-love in us,
and let it be of spiritual self-love also, ' Honour thy physician.' So treat
this Holy Spirit, as thou wouldst one from whose prescription thou art in a
continual course of physic, and none have skill but he. For when thou
comest to die, his cordials must alone support, for none of any other's
making will do thee any good. It is these, and these alone, must comfort,
and carry thee to heaven.

*.;;,* The chapter ends abruptly, and is probably incomplete. In the folio edition
there is at the bottom of the page the catchword ' And/ and the following page is
left blank in all the copies that we have been able to consult. In other cases we
have found pages blank in one copy, but not in another of the same edition, the
omission being manifestly caused by the carelessness of the printers. In this case,
however, it is probable that the manuscript left by the author was unfinished. — ED.

CHAP. L] IN OUR SALVATION, 73

BOOK IT.

That there are two states or conditions through which God carries the elect :
the state of nature, and the state of grace. — That the new birth is the pas
sage between them, which evidenceth the necessity of the new birth, or regene
ration. — The reasons why God hath so ordered it, that the generality of the
elect, who live in riper years, should for some time remain in the state of
nature before he renews them. — The uses of the doctrine.

But after that the kindness and love of God our Saviour toward man ap
peared, not by works of righteousness which we have done, but according to
his mercy he saved us* by the washing of regeneration, and renewing of the
Holy Ghost; which he shed on us abundantly through Jesus Christ our
Saviour ; that being justified by his grace, we should be made heirs accord
ing to the hope of eternal life. — TIT. III. 4-7.

CHAPTER I.

The words of the text explained ; from which, and other scriptures, it is
proved that the elect are in a state of sin and wrath before they are brought
into a state of grace.

THIS text doth afford these heads to be treated on :

I. That there are two different states or conditions, which the elect of
God, that tire saved, pass through, between which regeneration is the pass.

1. The one is their first state in which they were born, a state of bon
dage to sin, and obnoxious to instant damnation whilst they remain in it.
This is clear in the words, and is premised to celebrate the mercy of it ;
for having mentioned all men, in the very words afore, in exhorting to
shew meekness to all men, it follows, for we ourselves, whom God hath
now shewn mercy unto, and severed and called out from the rest of man
kind, were also sometimes disobedient, serving divers lusts and pleasures.
These words, ' we also sometimes,' both import, that as the rest of men
remained in this woeful state, so themselves, though now saved, were once
in the same state of bondage to sin, serving divers lusts, and thereby ob
noxious to damnation.

2. The other state is of grace and salvation ; therefore oppositely to that
former state, he says, He hath saved us, justified us, and made us heirs of
life. Us, who in the former estate had been heirs of hell, and children of
wrath, as the opposition shews.

II. Hence it follows that the new birth is the transitus, or passage
between these two states, and the necessity thereof from thence may be
demonstrated.

74 THE WORK OF THE HOLY GHOST [BOOK II.

III. And, thirdly, that God, to magnify his grace, mercy, love, kindness
(for all these are named) the more, leaveth many, or most of those he saveth,
to remain and continue, for some time, in the first estate, before he doth
regenerate them. For Paul, speaking of the commonalty and bulk of them
in distinction from all other men, says, * We ourselves were sometimes dis
obedient,' and so remained and continued in that condition as well as other
men. But at length, * after the love of God appeared towards us' (says
he), ' he saved us by regeneration,' and it all tends to shew as well the
necessity as the mercy of it.

IV. Hence then it is evident, that the eminentest mercy that God doth,
or which may be judged to be vouchsafed us in our whole lives, or to eter
nity, is the laying the foundation in his first renewing, and regenerating us
by his Spirit, as being the transitus, or the passage between both, by which
we become translated from the one, and actually admitted into the other,
of salvation : * According to his mercy he saved us, by the washing of rege
neration, and renewing of the Holy Ghost, which he shed on us abun
dantly, through Jesus Christ our Saviour : that being justified by his grace,
we should be made heirs according to the hope of eternal life.'

Y. Further, to set forth the mercy of it, there is presented here as great
a solemnity at this business, as ever was or shall be found in any work
done for us, namely, a joint concurrence, and yet distinct appearance, in a
set and solemn conjunction of all three persons, Father, Son, and Holy
Ghost. A happy constellation or conjunction of the planets falling out at
the instant of the birth of some great prince (especially if you supposed it
one of those greatest conjunctions, whereof but six have been since the crea
tion) how wonderful a prognostic would this be accounted by astrologers,
of great and glorious events to follow and accompany him so born, and
thus honoured and marked forth at his birth. But, lo ! a more glorious
conjunction, of the three glorious persons in the heaven of heavens, of the
three witnesses in heaven, as John terms them, solemnly meeting and
appearing as witnesses at this great baptism, the only true baptism, the
new birth of every believer ; called, therefore, ' the laver' or * washing of
regeneration, and renewing of the Holy Ghost.' 1. The Father is implied
in the 4th verse. After the love of our Saviour, he saved us by renewing
us ; for God our Saviour, in the 4th verse, is clearly made a distinct per
son from Jesus Christ, our Saviour, ver. 6 ; so then the Father is meant.
2. The Holy Ghost is mentioned, for it is called ' the renewing of the Holy
Ghost,' was then shed on us abundantly. 3. Jesus Christ is named in
those words, ' through Jesus Christ our Saviour.' All this displays the
greatness of the mercy of our regeneration, which Peter had only in general
words expressed (1 Pet. i. 3) ; but Paul, you see, doth it more particularly
here, though Peter indeed doth also express the authors of this work ;
for there is first God, as in opposition to all created causes : ' Blessed be
God, who hath begotten us.' In God all three persons are included, having
a distinct and proper hand in it, though of all the thr3e persons the Holy
Ghost more eminently and specially. His name is taken into its very deno
mination. It is termed and denominated by the apostle, ' the renewing of
the Holy Ghost,' as elsewhere the thing begotten : John iii., « That which
is born of the Spirit.' Lastly, in Christ, who is xar' s&yjv, our Saviour,
of all transactions of his for our salvation, his resurrection hath the most
eminent influence into our new birth, as the instrumental cause ; and for
that I must have recourse unto Peter, and fetch it out of him, ' who hath
begotten us again by the resurrection of Jesus Christ.'

CHAP. 1.1 IN OUR SALVATION. 75

Obs. That there are two vastly differing estates of sin and damnation, of
grace and salvation, which the new birth is the passage between, and the tran-
situs from the one to the other. This I must premise, as the apostle doth, in
order to shew both the absolute necessity of regeneration, and greatness of
the mercy of it. Not this scripture alone, but all the epistles, give eminent
evidence to my assertion, and under several metaphors and expressions
(wherein each delights in its variety) set forth maps and descriptions of
these two estates, which argues this matter to have been, in the preachings
of the apostles, a point of greatest moment. And this discrimination made
is not to be understood as the setting out two sorts, or ranks, or destinies
of men ; as if the one sort consisted only of persons that were reprobate,
the other of elect, or as if none but reprobate should be understood to be
in the estate of nature, and the elect to be such as were always in no other
estate but the estate of grace. It is true indeed that all elect, sooner or
later, are in the end translated into the estate of grace, or they could not be
saved. And on the contrary, those whom God passeth by are left to con
tinue and persist in the state of sin and damnation to their deaths, and
they die in their sins, as Christ speaks. But these two differences in man
kind are to be looked upon as two estates or conditions, whereof the one
hath salvation, the other damnation, actually belonging to them at the
present ; whilst any, either elect or they who are passed by, are respec
tively the subjects of either. And therefore we find this different condition
exemplified in one and the same persons themselves of the elect, take them
in several times of their lives, in that estate we usually call of nature ; but
afterwards, through being renewed, they are in the estate of grace. Only
what the apostle speaks in another yet the like case, that by God's ordina
tion holds in this, « That is not first which is spiritual' (or the estate of
grace), 1 Cor. xv. 46, * but that is first which is natural ; and afterwards
that which is spiritual.' His reason (ver. 49) holding also in this, that we
are to bear the image of the earthly, the first Adam first, and then the
image of the heavenly. This almost every epistle to all the saints they
wrote to, doth more or less indigitate : thus Rom. vi. 17, 18, ' But God
be thanked, that ye were the servants of sin, but ye have obeyed from the
heart that form of doctrine which was delivered you. Being then made
free from sin, ye became the servants of righteousness.' And 1 Cor. vi.
11, « Such were some of you : but ye are washed, but ye are sanctified, but
ye are justified in the name of the Lord Jesus, and by the Spirit of our
God.' And Gal. iv. 8, ' There was a time ' (then) ' when ye knew not God,'
and a now : * After that now ye have known God, or rather are known of
God.' And Eph. ii. 1,2,' And you hath he quickened, who were dead in
sins and trespasses ; wherein in time past ye walked,' £c., and so he goes
on to describe their natural condition. And Col. i. 21, 'And you, that
were sometimes enemies in your minds by wicked works, yet now hath he
reconciled ;' and chap. ii. 13, ' And you, being dead in your sins and the
nncircumcision of your flesh, hath he quickened, having forgiven you all
trespasses.' Neither do they exemplify this in the same persons of the
Gentile converts, but in the Jewish also ; who came in troops to John, to
escape the wrath to come. And though himself was sanctified from the
womb (Luke i. ver. 15) though conceived in the state of sin; 'for that
which is born of the flesh is flesh ;' yet the multitude of the rest of the
elect lived in disobedience until riper years, ver. 16, 17, ' And many of the
children of Israel shall he turn to the Lord their God. And he shall go
before him in the spirit and power of Elias,' to turn them, namely through

76 THE WORK OF THE HOLY GHOST [BOOK II.

his ministry. And accordingly our Peter, writing to the Jews, that had
lived in the bosom of that church, speaks of them as of those who before
this their generation had a former estate, which he terms ' their vain con
versation,' ver. 18, and (ver 14) calls that estate « the former lusts of their
ignorance ;' so terming their former estate, from the want of saving know
ledge, when their lusts ruled, which now having escaped, they were made
partakers of a divine nature : 1 Peter i. 4, having now « purified their
hearts, being born again of incorruptible seed,' ver. 22, 23. And more
expressly he says of them (ii. 10), that they he thus wrote to (who were
by outward character the people of God) « in time past were not a people,
but are now the people of God ; which had not obtained mercy, but have
now obtained mercy.' It was a state wherein actually, and before God as
a judge, or according to the judgment the Word pronounced of them (by
which God will judge all the world,) they were not a people ; though before
God, as God, they were elected, and his chosen people. The other is a
state of grace and mercy, * but now ' (says he) * have obtained mercy ;'
and still regeneration or conversion is set out as the passover, as the equi
noctial line to be passed, that divides between both climates, the one of
darkness and the shadow of death ; the other a contrary climate of light
and glory : so the words just afore intimate, ' who hath called us out of
darkness into his marvellous light.' And as Peter speaks thus of the Jews
as well as Gentiles, so Paul also having spoken (Eph. ii. 1) to the Gentiles
(compare ver. 11): 'You were dead in sins; wherein in time past ye
walked ;' he turns his speech from them to himself and his countrymen
the Jews, and says of all the generality of the Jews then converted, ' Among
whom also we all had our conversation in times past in the lusts of our
flesh, fulfilling the desires of the flesh and of the mind ; and were by
nature the children of wrath, even as others.' By those others he means
the Gentiles, and he evidently speaks of what they had been in their con
versation unto riper years.

Divines usually term the one the state of nature, as the other the state
of grace ; and they give them these terms warrantably from the Scriptures.

1. For the terming a man's condition after regeneration the state of
grace, the apostle doth it expressly : Rom. v. 2, ' By faith' (saith he) « we
have access into this grace wherein we stand ;' that is, into this station.
It is a perpetual and standing condition of favour, when once we have
admission or access into it, which by faith there, and by regeneration here
in this text of Titus, we are said to have ; he speaks as we do, or rather we
as he, calling it a state of grace. And so oppositely the other a state of
nature, which you have as fully and as expressly mentioned, Eph. ii. For
when he would sum up what was that estate of both Jews and Gentiles
fore-spoken of, he, as in a general conclusion, speaks thus, ' We were by
nature children of wrath, as well as others.' His meaning is not only that
both were alike in such an estate when born, as restraining that phrase
' by nature,' merely unto what they had been by birth, and so only to their
birth- sin (though that must be intended as the source or spring) ; but he
speaks too of that race and whole time of their conversation, and course
run, wherein they fulfilled the lusts they had by nature (as is evident) until
quickened and saved. He termeth that whole stage they ran, and that
scene of life, a condition of nature, as acting all that while according to
the principles and swing of nature, and having nought but nature in them,
afore grace came and wrought in them. And therefore, as Erasmus hath
well observed, it is opposed to that which follows (ver. 5) « By grace ye are

CHAP. I.] IN OUR SALVATION. 77

saved,' shewing in the former what naturally without grace, and until grace,
their condition was, for sin and wrath. And this interpretation, that style
of the apostle given to every man in that estate confirms, terming him,
1 Cor. ii. 14, * a natural man,' in distinction from a spiritual, till made a
spiritual man by regeneration : * That which is born of the Spirit is spirit.'
During all which time they remain (till new-born) ' children of wrath ; '
that is, whose portion is wrath, and they exposed to it, during such their
condition. And similarly to this sense, that this phrase ' by nature ' should
involve the whole time from the birth, as well as the sinfulness of our
birth itself, do other scriptures speak when they would describe and set
forth that natural condition : Ps. Iviii. 3, * They are gone astray from the
womb.' And it is the natural condition afore and without grace the
psalmist there speaks of. For he not only says they were corrupt in or by
the womb, but all along from the womb, thereby expressing their whole
state. The like you have Gen. vi., « from their youth.'

Now when we say men's condition afore regeneration is all that while a
state of sin and wrath, as that of grace is the contrary, I desire all men to
consider what that imports. Guilt of sin is one thing (the best are guilty),
but a state of sin is a further thing. Corruption of nature to be in a man
is one thing, the state of nature is another : to be worthy of death is one
thing, so every man in sinning is ; but to be in a state of death is another ;
it is to be sentenced and adjudged to die, or as Christ speaks, condemned
already : John iii. 18, * He that believeth on him is not condemned : but
he that believeth not is condemned already, because he hath not believed
in the name of the only begotten Son of God ;' which is all one to say,
He that hath not such a faith as renews the heart (for of regeneration
Christ hath discoursed, ver. 3-5 of the chapter) is in a state of condemna
tion, so that he needs no other sentence. There wants nothing but execu
tion ; for which how soon a writ will come out he knows not. As in the
canon law for some transgressions a man stood excommunicated ipso facto
upon the committing, as murder, &c., it depended not upon a new sentence.
Here his state makes him instantly and immediately obnoxious to death.
Every sin he sins not only deserves death, but it is ' unto death ;' not
only the thing is worthy of it, but by reason of his state it redounds to the
person, and binds him over to death, which is the true import of that phrase,
' A child of wrath by nature ;' as a man that stands sentenced and adjudged,
condemned to die, is by a Jew termed a child of death : 2 Sam. xii. 5,
* This man is a child of death.' For David as a king did at that time
pronounce it of him, as we translate it, that he should * certainly die.' And
Christ, on the contrary, is termed a ' Son of love,' Col. i. 13 ; we translate
it * his dear Son,' but it is viog ayd^g, noting forth a perpetuated! state °f
grace and favour borne to him, which Christ calleth ' abiding in his Father'
love,' John xv. 2 ; that is, he remains in a perpetual state of grace and
favour ; and in the like sense these are termed * children of wrath,' as
abiding in it.

78 THE WORK OF THE HOLY GHOST [BOOK II.

CHAPTER II.

That it is by the new birth that an elect soul is transplanted from a state of
sin and wrath into a state of grace. — That it ought therefore to be our ear*
nest inquiry, ivhether we are regenerated or no. — That though we are by
nature the children of wrath, yet our case is not desperate, because this state
is alterable.

I shall now evidence the assertion, that regeneration is the only altera
tion of this estate of death, and so make way for application.

A state is a permanent fixed condition, whether of good or evil, con
tinued without cessation or interruption, until the legal terms of that con
dition be altered. This might be in many instances exemplified. I will
only take such as the apostle, discoursing of these two states (Rom. vi. 7)
hath illustrated them to us by, which do withal directly concern the doc
trine in hand. The Romans they had servants, which were slaves to them,
and some by birth, over whom they had the power of life and death. The
condition of such was a permanent condition, and so is that of apprentice
servants among us, till the terms of that condition are altered. If they
ran away, yet their condition altered not, they might take them wherever
they found them. The terms of that alteration were either manumission
or expiration by death. Now, Paul professeth, by this instance of this
outward condition among men, to set out those other we are now upon :
ver. 19, 'I speak after the manner of men,' saith he; that is, I use this
allusion to express the difference of those two states you once were and
now are in ; ver. 17, 18, « You were the servants of sin, but now, made free
from sin, ye become the servants of righteousness.' Now, then, to seo
how upon regeneration the terms of this state and condition are altered,
the apostle tells us that their hearts having been new moulded, cast into
that mould of doctrine of the gospel (riWoi/ didaj/rig sh ov vragt&tityrt) into
which they were delivered (so ver. 17), and they being ingrafted into Christ,
and the likeness of his death and resurrection (ver. 3-5, &c., whereby they
became dead to sin and were made men new risen again), therefore by the
law of nations the terms of that condition were altered, * and he that is
dead,' saith the apostle, 'is freed' from his master; ver. 6, 7, 'Our old
man being crucified with him, that the body of sin might be destroyed,
that henceforth we should not serve sin. For he that is dead is freed from
sin ; ' and we being new raised from the dead by Christ's resurrection.
Look then, as if you could suppose a Roman slave had been killed and
dead, and then raised again to a new life, the law must have freed him
from that former state, for he was now a man of another world ; so a man
being freed from sin is also freed from a state of death, and he is said to
pass from death to life, as it is expressed once by Christ : John v. 24,
' He that heareth my word, and believeth on him that sent me, hath ever
lasting life, and shall not come into condemnation ; but is passed from
death to life.' And as it is expressed by John, 1 John iii. 14, which is a
second allusion to the state of a man adjudged to die in one kingdom, in
which is absolute tyranny, and no pardon to be had, but certain death ;
wherein, whilst he remains, he is perpetually in a state of death, which
every moment may befall him, and in the end certainly will. Now, what
alters the terms of such a man's condition ? Do but suppose there is an
other region, where grace and mercy only reigns, and which invites men

CHAP. II.] IN OUR SALVATION. 79

to come over to it, with promises of life and pardon ; when he arrives there
his state is changed. These are the two estates (Eom. v. 21), ' That as
sin hath reigned unto death, even so might grace reign through righteous
ness unto eternal life by Jesus Christ our Lord.' Take a man that is a
servant to sin : sin is said to reign over him unto death, and whilst he re
mains in it he is a son of death, a subject of death ; and that kingdom
shews no mercy. But regeneration, and such a faith as regenerateth, is a
bridge or ship to carry him over into another dominion of grace, ' where
grace reigns through righteousness unto eternal life,' and welcomes all that
will come into its dominions, and takes them for ever into its protection.
And if grace means to save a man, it prepares this ark for him, even * the
washing of regeneration,' whereof baptism is the seal: 1 Pet. iii. 20, 21,
' As in the days of Noah, when the ark was preparing, wherein few, that
is, eight souls, were saved by water. So the like figure unto it, viz., bap
tism, doth now save us (not the putting away the filth of the flesh, but the
answer of a good conscience towards God), by the resurrection of Jesus
Christ.' It is not the outward but the inward baptism saves, and still by the
resurrection of Jesus Christ: 1 Cor. vi. 11, 'Ye are washed, ye are sanc
tified, ye are justified in the name of the Lord Jesus, and by the Spirit of
God.' Sanctified by the Spirit, and justified by the name of Christ, and
being thus wafted over to the other side of the shore, the devil, sin, and
hell, and death cannot reach you : * You are not under the law,' the cove
nant of creation, by virtue of which sin and death reigns in the first estate
(for ' the strength of sin is the law '), ' but under grace ;' that is, the
dominion of grace, Rom. vi. 14, where Christ also reigns, chap. v. 21.
The like you have Col. i. 12, 13, speaking of their conversion, and giving
thanks to God for it : ' Giving thanks ' (says he) ' unto the Father, which
hath made us meet to be partakers of the inheritance of the saints in light :
Who hath delivered us from the power of darkness, and hath translated
us into the kingdom of his dear Son,' where we are safe for ever. And to
the same purpose he speaks, Rom. vi. 9-11, 'Knowing that Christ being
raised from the dead dieth no more ; death hath no more dominion over
him. For in that he died, he died unto sin once : but in that he liveth,
he liveth unto God. Likewise reckon ye also yourselves to be dead indeed
unto sin, but alive unto God through Jesus Christ our Lord.' He would
have them reckon and account themselves, as,for the permanency of that new
state, in that very same condition Christ is in, but then to take heed to
walk accordingly : ver. 12, ' Let not sin therefore reign in your mortal
bodies, that ye should obey it in the lusts thereof.' This is the natural,
supreme law in the hearts of the subjects of that kingdom, and which re
generation hath written therein.

There is another similitude, whereby the apostle sets out these two states
in their fore-mentioned fixed settledness, and this alteration from the one to
the other (chap vii.), and it is that of marriage, which with us, you know,
is a settled, fixed condition for life, till by death the terms of that condition
be altered. Now, what says the apostle ? Rom. vii. 2, 3, ' The woman who
hath an husband is bound by the law to her husband so long as he liveth ;
but if the husband be dead, she is loosed from the law of her husband. So
then if, while her husband liveth, she be married to another man, she shall
be called an adulteress : but if her husband be dead, she is free from that
law ; so that she is no adulteress, though she be married to another man.'
By the covenant of the first creation (under which a man for ever stands
till married to Christ), the heart of man was married to the law, and so

80 THE WOEK OF THE HOLY GHOST [BOOK II.

subjected to the power of it, as to its natural husband ; as the wife by the
law of creation is said to be to the husband (Gen. iii.), and among other
things, to beget children according to his likeness on her. Man falls from
God, yet still the marriage holds, but through the disease of nature, and
perverseness of the wife, children that are contrary to the holy law are
brought forth by her, and no other, which, together with herself, are sub
jected to the punishment of that law, * Thou shalt die the death.' But now,
says he, if either we die or the law die, then we may marry another, and
so the terms ^of that condition and estate of subjection alters ; and
thus, says he, it is here, ver. 4, ' Wherefore, my brethren, ye also are be
come dead to the law by the body of Christ ; that ye should be married to
another, even to him who is raised from the dead, that we should bring
forth fruits unto God.' So then regeneration, which consists in the morti
fication of lusts, and quickening us with Christ, and faith that marries us to
him, makes the alteration ; and the resurrection of Christ follows us still.

Let me, ere I go off from this point, apply it a little. We are all here
in the presence of God, and it is certain that we all stand under one of
these estates before God this day. We are all subjects belonging to one of
these dominions, of death or life. And it is as certain that we all once were
in that condition of nature, and so of wrath, as sure as we are men. And
it is also sure that nothing doth or can make the alteration out of the one
into the other but true regeneration, which alone, by God's ordination,
alters the condition of sin and death, as it is a permanent estate. For, to
add this reason to the former, as the first birth alone was the foundation of
that first estate, so this second birth alone is the entrance and access into
this other estate of grace.

And now then, whether regeneration be savingly wrought in us or no, is
a question the best man may ask his own soul; for God will not be mocked,
or be put off with anything outward or inward that is below it. As Rom.
iii. 23, ' For we all have sinned, and come short of the glory of God.' And
it is as certain, that if we die without obtaining of it, we are undone and
lost for ever, and go to hell, as sure as we are now alive.

Use 1. Now then, first, for examination of our estates : consider that
this being such a permanent condition, both that no change but into true
holiness makes the alteration ; and withal, corrupt nature will bear many
elevations and refinements which are not the divine nature, it concerns us
to make a very strict inquiry. It is certain God tries in several degrees
how far corrupt nature will be refined, and yet fall short of the glory of
God. You know what elevation Socrates was of among the heathens, and
Paul among the Jews, by the addition of the light of the law, Phil, iii., and
how strict the young man in the gospel was in pharisaical observances ; and
how far advanced above these, those are among Christians who are enlight
ened and taste of the powers of the world to come, and yet fall short, Heb.
vi. 4-6. Now, suppose any one man should be by God gradually re
fined, and run through all such alterations as corrupt nature remaining still
is capable of. Suppose a profane epicure were turned first a Stoic or a
Socrates, then, with all his heroic virtues, turned a Jew, and embraced that
religion ; yet Christ hath said it of the one and the other, ' Except your
righteousness exceed the righteousness of the Pharisees, ye cannot go to
heaven ; ' yea, de facto, many devout heathens did turn to the Jewish pro
fession (in which was salvation then, John iv. 22, as in the Christian faith
now), and yet of them Christ pronounceth (Mat. xxiii. 15) that they are
twofold more the children of hell than before. If, in like manner, the most

CHAP. II.] IN OUR SALVATION. % 81

devout and righteous Turk should now turn Christian merely in outward
profession, and embrace all the articles of that profession, his condition
would be but parallel to the former. Well, but then let this man be ele
vated further, let him receive the word with joy, as the stony ground; yea,
let him cast off all outward evils, as the thorny ground did the tops of all
its thorns that grew above ground, only the roots remaining not plucked up,
let him escape ra /A/ac^ara, * the gross defilements of the world,' 2 Peter
ii. 20, ' through the knowledge of Christ ; ' let him ' escape the corruptions
that are in the world through lust ; ' and in a word, let him further (as in
Heb. vi. 4, 5) be « enlightened, and taste of the heavenly gift, and be made
partaker of the Holy Ghost, and taste the good word of God, and the powers
of the world to come ; ' yet if he is not partaker of the divine nature (spoken
of 2 Peter i. 4), whereby he mortifies the inward lusts themselves ; if he
have not the divine image stamped on him, and made a nature in him, and
child-like dispositions of love to God wrought, it is certain the terms of that
condition he was born in are not altered. Like baser metals, corrupt nature
will suffer many sublimations, and yet be base metal still; and until it comes
to be turned into the true elixir, that changeth it into gold, the state of man
is not changed. Men may run away from their master- sins (as servants
from their masters) when their lusts are not crucified, their indentures not
cancelled, and so long the terms of their estate is not altered, but sin
fetcheth them again. Men in prison may be taken out of the dungeon and
put into more open rooms, and there have their bolts knocked off, and from
thence be brought to the grate to look out abroad, and see the happiness of
them at liberty, and have communion with them, and so not to be far from
the kingdom of God (as Christ said to the scribe, Mark xii. 34). Yea, in
some prisons, as in the Tower, he may have liberty to walk abroad in the
walks and open air, and yet still be a prisoner. Yea, suppose he makes an
escape, yet still the terms of his estate, as prisoner, is not altered, till he
have that to shew for it which gives him a discharge by him that is the
supreme judge or creditor ; and so it is here in this case. Again, take ice
and melt it ; when it is water, heat it ; from thence boil it through fire or put
hot irons into it ; yet still it is water, and retains its form in predominancy,
and will return to its coldness again. So will corrupt nature, if the divine
nature be not begotten in it. But if thou findest the least spark of that
divine nature struck out of thy heart, it will in the end enkindle the whole
man, and convert all to its own nature, and Christ will never quench, but
bring it forth to victory.

Use 2. Then in the second place consider, that even from a man's birth
this estate of sin and death is a fixed, settled, continued estate, without in
terruption, until the change specified be wrought. And go home and think
how formidable a thing it is to be found therein, or continue in it but one
night longer. For ' thou fool ' (says Christ, Luke xii. 20), ' this night may
thy soul be required of thee.' And that it is such a permanent estate of
sin and wrath, is that which, when a man's eyes are opened, strikes the
terror into him ; and thus the apostles, in their writings, represent men's
conditions to them. They speak not to them only of the guilt of such and
such sins, but of a state of sin and death ; which language the primitive
Christians were most sensible of, as that which still roused and awakened
them to consider their estates ; for the danger thereof was of common ap
prehension. See how the apostle expresses it, 1 Cor. xv. 17, ' If so, then
ye are yet in your sins.' He speaks of it as of a fixed estate : you are in
your sins ; and you are yet in them ; to this hour, as being a continued

VOL. VI. F

82 THE WORK OF THE HOLY GHOST [BOOK II.

estate, and that wherein the extremity of all evil lies. It is as if you should
say of a man tied to a stake in ihe midst of ten thousand barrels of gun
powder, He is in the fire (as Jude also speaks), and ready to be blown up
every moment. And thus Christ also expresseth it, ' Ye shall die in your
sins,' John viii. 21. Thus also Peter speaks to Simon Magus, Acts viii.
21, 23, ' I perceive ' (says he) ' that thou hast neither part nor lot in this
matter ;' no interest in this ' common salvation,' whereof we profess our
selves partakers. * I perceive that thou art in the bond of iniquity, and in
the gall of bitterness ;' that is, thou remainest fixed in it, as in a permanent
condition. And to the same purpose John speaks when he says, 1 John v. 19,
' The whole world lieth in wickedness,' as in its proper state and element.
And (1 John iii. 14, and chap. ii. 9) his phrase expresseth a continuation
or running on of it from the first : * He that hates his brother is in darkness
until now.' And ver. 11, ' He that hateth his brother is in darkness, and
walketh in darkness, and knoweth not whither he goeth, because that dark
ness hath blinded his eyes.' That phrase, until iwic, is as if he had said,
Let that man consider that he is not only in an estate of death and dark
ness at the present, that it is his present condition ; but that it hath been
the condition he hath continued in, without interruption, all along the
whole space of his life hitherto. And how dreadful must that be ! If there
were a narrow bridge of ice made over the vast ocean, and no island or spot
of dry ground all along, and a man from his birth had been set upon it, and
had slid and furiously run upon it in the dark, and for twenty or thirty
years made a continued journey on it even till now, and were now in the
midst of it ; and at length light should rise and come upon him, to see how
far he had advanced hitherto, and how he was in the height of continual
danger of falling into the sea, either by the bridge's breaking under him,
or through his own stepping aside : imagine what dread would strike that
man ! And yet this is the case of many that hear me this day. Now John
uttered that speech to strike their hearts who had been professors of the
principles of the Christian religion in those times ; of which religion the
most frequent and familiar principle was the infinite difference of these two
estates of the sons of men. The sense and apprehension of which (he
knew) they who were now apostatised, and hated those godly persons who
continued to profess it, carried in their bosoms and consciences along with
them ; insomuch as they had this abiding conviction, that if they were found
to be in an unregenerate condition, they were, notwithstanding their pro
fession, in the most desperate and deplorable estate, and darkness ' until
now.' And however they were apt presumptuously to bear themselves up
with this, that they once were enlightened, and had a saving work upon
them when first they entered into this profession, and therefore must have
so still, he plainly tells them they had remained in this darkness ' until
now ;' for they never had a true work of regeneration to make an alteration
of their condition, and so the dismal account of that estate had run on to
this very day. And a great scripture this is with me, for its holding forth,
that whoever is found in an unregenerate state at any time hath ever been
in it ; and so consequently there is no intercision of grace, nor falling from
it. Of such as fall away, the apostle professeth that they never had true
grace ; but though enlightened, yet falling away, do shew that they have
been, during all their time, unregenerate. To this also the 19th verse
accords. ' They went out from us, but they were not of us ; for if they had
been of us, they would no doubt have continued with us : but they went
;out, that they might be made manifest that they were not all of us.' As it

CHAP. II. J IN OUR SALVATION. 83

is a true saying, If once in a state of grace, then ever so for the time to
come ; so it is as true, that this man who is in the state of nature and
wrath hath ever been in it for times past, even until now. So as such a
man (and let every man consider it), though he may have many changes in
the time of his pilgrimage, and may take up himself, and commit fewer and
smaller sins in his middle age than in his youth ; or in his middle age than
in his old age * (for it is not necessary that to continue in that estate he
should every day wax worse and worse) ; yet if he be not truly regenerate,
he is still in one and the same hold, and so all the sins that he hath, or
doth commit, or shall continue to commit every moment, they all shall
centre in him, as being still in such an estate wherein an obligation stands
in force against him for every sin he hath at any time put his hand unto.
The power of corruption puts him on to sin, and then the guilt of sin binds
him over to death. Every motion of sin from his cradle belongs to that
estate. He is 'in the bond of iniquity,' go where he will, whether he
sleeps or wakes ; and all his sins are as fresh to God as if they had been
this moment committed. Time wears not out the guilt of any, but rather
helps to make up the treasure of wrath greater (as in debts time adds an
increase), and all that time also the wrath of God abides upon him, and is
ready to fall upon his head every moment ; and God is angry with him all
that time. ' He is angry with the wicked every day,' as the psalmist speaks,
Ps. vii. 11. And this brings eternity upon a man; and all put together
will amaze the stoutest heart that ever was. And yet who almost considers
these things ?

Use 3. And this may also discover some usual deceits, even of the wisest
men. They flatter themselves that all are sinners, and they are only
sinners as well as others. But they consider not a state of sin, which
themselves and most of men are in. And if they hear the state of nature
mentioned, they understand it only of that condition they were in when
conceived or born, but they think that it is done away at baptism ; and
never imagine that it still runs on, in omne volubilis csviim. They also set
themselves to repent, and turn from this or that sin, but seek not a change
of state, a general and universal change. And so they think they may
deal with mercy well enough for any particular sin they live in, acknowledg
ing themselves worthy of death for it, as all are for the least sin ; but con
sider not that they remain adjudged to death, and abide in death for every
sin, and that damnation sleeps not, but is coming upon them. The great
inquest at the latter day will be, What state thou wert found in ? whether
'found' (as Paul's phrase is, Philip, iii. 9) 'in Christ,' or found in thy
sins ?

Use 4. The only comfort to the sons of men that find themselves in that
state is, that although it is a continuation of sin and wrath upon man whilst
he is in it, yet it is alterable. It is not therefore said to be a state because
it is unchangeable, as that of the devils is, ' who are kept in everlasting
chains,' who ' abode not in the truth, but left their first estate ' (as Christ
and Jude speak), and who are now in irrecoverable misery. No ; there is
grace and mercy in this text, Tit. iii. 4-6. There is also a Holy Spirit
spoken of, that may yet renew thee, and alter this estate of thine. But
know assuredly, nothing else will alter it.

There are two pleas upon which carnal men build the hopes of their sal
vation, though they go on in the sinfulness of their own hearts, and die
without this work wrought in them.

* Qu. ' in his old age than in his middle age ' ? — ED.

84 THE WORK OF THE HOLY GHOST [BOOK II.

1. They plead God's infinite grace and mercy. Who (say they) shall
limit his mercy ? He may pardon me however, if he pleaseth.

2. They say Christ hath died, and perfectly wrought salvation for them ;
and they cast themselves upon his death, to be saved by it.

Well but here are two things (in 1 Peter i. 3), that do answer both these
deceitful reasonings of carnal hearts.

1. God is merciful, it is true ; yea more, the text tells you he is ' abun
dantly merciful ;' but withal it tells you, that when he shews mercy he
begets a new nature (' who according to his abundant mercy hath begotten
us'), so that if ever he means to shew thee mercy, he will shew it herein,
and hereby, even in ' begetting thee anew,' that so he may shew thee mercy
according to the wise counsel of his will. Thus also in Titus iii. 5, ' Ac
cording to his mercy hath he saved us.' But how ? ' By the renewing
of the Holy Ghost.' And in Jer. iii. 19, 20, God himself professeth how
that else he cannot save them. Men think that for God to save them, is
no more but only to put forth a prerogative act of pardon and shewing
mercy ; as a king doth when he pardons a traitor ; but God always does
more, for when he pardons any one, he makes a friend and favourite of
him, a son and heir, in whom he may delight ; therefore, together with par
doning him, he also renews him.

2. And for Christ's death ; even that also will not save thee, without
this new begetting ; and the text, 1 Peter i. 3, will warrant this too. For
consider but this, that he rose again as well as died. Now as he died for
the pardoning of your sins, so he rose again to regenerate and beget you
again. Therefore says the text, 1 Peter i. 3, « Who hath begotten us again
by the resurrection of Jesus Christ.' If you will have the benefit of his
death, you must find the power and virtue of his resurrection in sancti
fying you, as Paul speaks, Phil. iii. 10. * And you who are dead in sins and
trespasses,' must be ' quickened with him,' unto a new life of grace, if
ever you be saved. Both these you have in Eph. ii. 4-6, ' God, who is
rich in mercy, hath quickened us together with Christ, even when we were
dead in sins and trespasses, and hath raised us up together,' &c. And this
new birth, or holiness, necessarily accompanies pardon, even as Christ's
resurrection followed his death ; and his death extends to save no more
than his resurrection puts forth a power to beget. As, if Christ had not
personally risen, we had been still in our sins, so if Christ be not risen in
thee, thou art still in thy sins, and wilt die in them : Rom. vi. 12-14,
* Let not sin therefore reign in your mortal body, that ye should obey it in
the lust'thereof : neither yield ye your members as instruments of unright
eousness unto sin : but yield yourselves unto God, as those that are alive
from the dead, and your members as instruments of righteousness unto
God. For sin shall not have dominion over you : for ye are not under the
law, but under grace.' And chap. vii. 4, ' Wherefore, my brethren, ye
also are become dead to the law by the body of Christ ; that ye should be
married to another, even to him who is raised from the dead, that we should
bring forth fruits unto God.' Which last place confirms that former reason
given, that we being to be married to Christ, and he being to be risen from
the dead, we must be made like him in a new resurrection.

CHAP. III.] IN OUR SALVATION. 85

CHAPTER III.

That all God's elect do not indeed, before their regeneration, remain in that
state of sin and wrath, as is evident in the case of infants.*

' The great God, for holy and glorious ends, but more especially to give
demonstration, or to make appear his love and kindness, his mercy and
grace, hath ordered it so, that the generality of elect that live to riper years,
should for some time remain in a condition of sin and wrath, and then he
renews them, and turns them to himself. I have in the former chapters
proved the matter of fact.

My present business is to consider the design of God herein, and to what
ends and purposes, and for what reasons he hath thus appointed such their
condition.

I must premise something by way of limitation, and explication, to pre
vent exceptions against this truth.

1. My meaning is not, that God regenerates none but such as are grown
up to riper years. I should be injurious to multitudes of his elect, if I so
asserted. But as infants are capable of all the essentials of regeneration,
so, de facto, it is evident that he regenerates multitudes of them whilst such.
For in the Old Testament the promise being indefinitely uttered for time
or age as well as person — ' I will be the God of thee and thy seed/ Gen.
xvii. 7 ; ' And I will circumcise thy heart, and the hearts of thy seed,' Deut.
xxx. 6 and circumcision (which has the sign and seal of that circum
cision of the heart mentioned in the promise, and so the seal of that pro
mise itself, and of the performance), being by God's command applied to
infants, whereof multitudes whilst such died, necessarily imports that there
are some of that age, whom God had in his eye, whom he inwardly circum
cised ; or else the promise and seal to them had been in vain. And if it
had took place in none but those that lived until they grew up to riper
years, then circumcision would have been deferred unto that age, as that
wherein God's ordination had only been to regenerate mankind, namely,
all when come to such or such an age, grown up, and not before. And
circumcision is the seal of that righteousness, the same righteousness which
believers grown up have imputed to them (as Rom. iv. 11, the apostle, in
stancing in Abraham, says), 'He received the sign of circumcision, _a seal
of the righteousness of faith ;' which words do not assert circumcision to
have been a seal of faith or righteousness only unto them that actually do
believe, but the purpose of them was to signify and exemplify what right
eousness it was that circumcision was the seal of, which he exemplifies in
Abraham, saying that it was the same that Abraham the father had im
puted to him, and which believers lay hold on, which is called the right
eousness of faith ; because revealed from faith to faith, and so apprehended
and made known to us that are of riper years by faith. And so hereby he
gives us to understand that elect infants circumcised, the seed of Abraham,
dying, had and might have the very same righteousness which we and
Abraham had by faith, and which circumcision did seal up to his faith, even
as well as they have the actual application of that outward seal as much as
Abraham had. And indeed the half of mankind dying whilst infants, it may
be well supposed that as great a portion, at least for number, are found
amongst the seed that die, as experience shewed was found among them
that lived, and so were inwardly circumcised. And those promises, * I will
* This does not appear to be a correct summary.— ED.

THE WORK OF THE HOLY GHOST [BOOK II.

be the God of thee and thy seed ;' and 'I will circumcise the heart of thy
seed ;' being spoken (as they are apparently) indefinitely of any age, one
as well as another, who shall dare to limit them to years of understanding
only ? And if indefinitely for age, then it may as well be supposed, that
there is no time, or age, in the whole series of man's life, but there will
be found instances of some of Abraham's seed that were therein regene
rated, some in one, some in another ; even as there is not the least moment
in the thread of man's life, but some or other have expired therein. And
again, shall we limit it to infants of eight days old, to exclude all infants
dying before eight days ? Surely no. The real intent was otherwise. As
women were not excluded from the promise, though not circumcised per
sonally ; to whom yet the promise held, as well as unto males ; and the
female sex were representatively circumcised in the males ; so infants
(take it still indefinitely of what age. yea, of what moment's standing you
will, from their conception), were represented in the circumcision of those
infants of eight days old. This deferring and staying of it then, and this
representative circumcision at eight days old of some, was ordained typically
to hold forth that representation of all the elect which that "OS, that strong
male child Christ, the first-born of them, was to bear of all the seed, he
standing in their stead.

And it is to no purpose to say, that circumcision sealed up to them only
the promise of Canaan ; for beside that the promise to Abraham and his
seed was one and the same, also infants that died (as half of mankind die
when infants) enjoyed so little, some not at all, the benefit of that promise,
' that thy days may be long in the land which the Lord thy God hath given
thee,' as it were ridiculous to assert circumcision was applied to them to
seal up that promise only.

In the New Testament, we find that grace and all the privileges thereof
are now more extendible, as to nations (< Go teach all nations,' not the
Jews only) so in like manner unto all sorts of persons, more than these to
whom the grace and dispensations of grace in the Old Testament could be
supposed to extend ; and therefore if to infants then, so now. And it is
observable that the first in the catalogue of the New Testament (both
according to Christ's account, Mat. xi. 11, and also that of Zacharias) was
John, who, as the first-fruits to sanctify in a more special manner the lump
of infants, was filled with the Holy Ghost in his mother's womb, Luke i. 15.

Christ himself, who sanctified our nature, to the end that we might be
sanctified (John xvii. 19, Heb. ii. 11), representatively sanctified every age
of man he went through, as well as those ages or years of man's life he fell
short of. Now therefore he was sanctified in the womb, to sanctify some
infants in the womb. He was holy when born, even because some infants
when first born might be then sanctified. And the same Lord Jesus pro-
nounceth of infants, that < Of such is the kingdom of God.'

Nor can it be supposed that he sanctifies only such infants that in his
decrees he had appointed to die when infants ; for when Christ spake that
last fore-cited speech, it was upon occasion of such infants being brought
to him, who might be supposed to have lived up to riper years, and it being
intended a direction to the apostles as ministers, with respect to infants
coming or being brought to them, to be sure they were not first to judge
who were to live and who were to die, and to regard the latter only, there
for^ Christ speaks indefinitely. And add to this, John Baptist, who lived
to riper years, was yet when an infant sanctified.

And if we take a great lump of Christians that are grown up, some few

CHAP. III.] IN OUR SALVATION. 87

will be found sanctified from their infancy, insomuch as they dare not say
but they had workings of grace on them ever since they can remember,
and that they had gracious dispositions (though proportioned to that age)
mingled with the dawnings and springings of reason in them. This expe
rience shews, and therefore you must not take this doctrine universally
true, that of these that live to years of discretion, none are sanctified when
infants.

Yet in the text it is more generally and ordinarily true concerning those
elect who live, that God (in whose hands are the times and seasons of
regenerating men, as well as of all things else, Acts xvii.) hath appointed
and ordered their month (as the prophet speaks) or times of bringing forth
to be, when grown up to years of discretion. And besides instances out
of the apostles' epistles, many passages in the Old and New Testament
evidence that thus it was even in those that lived in Zion, and were well
educated in the church of God, and yet needed regeneration, and were rege
nerated when of years of discretion, or grown up.

In the Old Testament, David (Ps. li. 12) desires God ' restore to him
the joy of his salvation, that he might teach sinners God's ways' (not hea
thens only, but sinners among whom he lived), ' and that they might be
converted unto him,' ver. 13. And though men scoff to hear of converts
in the church, yet Isaiah tells us of ' converts in Sion,' Isa. i. 27.

In the New Testament we have the example of Timothy, who though
brought up by good parents, and taught the faith by his grandmother and
mother (2 Tim. i. 5), and who, though he was one who knew the Scrip
tures from a child, yet for all this his conversion was afterwards by Paul's
ministry ; who therefore calls Timothy his own son (1 Tim. i. 2), not only
as nourished up by him in the words of truth (as 1 Tim. iv. 6), but as truly
begotten (in respect of regeneration), as ever any other was of whose con
version he was an instrument ; and therefore elsewhere also he- still calls
him his son, 2 Tim. i. 2, 1 Cor. iv. 17, upon the same account that he
calls Onesimus his son, Philem. 10, ' My son Onesimus : ' and he gives the
reason why he styles him so, ' whom I begat' (says he) ' in my bonds.'
And accordingly elsewhere, he distinguisheth between spiritual fathers and
instructors in the same, 1 Cor. iv. 15, ' Though you have,' says he — that
is, might be supposed to have — * ten thousand instructors, yet not many
fathers,' that is, that converted you ; none was an instrument thereof but
I : « For in Christ Jesus I have begotten you through the gospel.' And
(Acts xviii.) he shews he was the converter of those saints at Corinth ; and
as of them, so of Timothy, whom, in the very next words, he terms his son
(which always speaketh relation to a father), and he having thus, in the
words afore, distinguished between a father and an instructor, and having
styled himself a father to them, for his having begotten them, that he should
style Timothy his son, with the same breath, must necessarily be under
stood in one and the same sense. And when he says, 1 Cor. iy. 17, ' for
this cause I have sent unto you Timothy, who is my beloved son ;'|there was
something of an argument in it to move them to receive Timothy, as sent
them by him, being their natural brother, as it were, begotten by the same
hand they had been. So then Timothy, though a towardly child, and well
educated as any can be supposed to be, yet after he was come to years of
discretion, it was that he was converted. And truly the additions of that
word, « begotten you through the gospel,' God having appointed as then, so
now, the gospel, and that as preached, to be the ordinary standing means
(though not with exclusion of other means) for begetting men to Christ, as

88 THE WOKK OF THE HOLY GHOST [BOOK II.

well as building men up, argues God's secret ordination of those elect that
live to riper years ; and yet because a great part of his elect die when
young, he hath appointed baptism as a net for them (as he did circumci
sion of old) and for the other that live, he hath reserved the word to catch
them : Eom. x. 17, ' Faith comes by hearing, and hearing by the word.'
That is the ordinance of God to that end, as it is also milk to nourish :
1 Pet. ii. 2, ' As new-born babes, desire the sincere milk of the word, that
ye may grow thereby.' It is seed to beget them, 1 Pet. i. 23, even the
same word which is preached to them, ver. 25. And therefore one of the
first encomiums David gives the word (Ps. xix. 7) is this, ' The law of God
is perfect, converting the soul.' And God appointed the tribe of Levi in
the church of the Jews to this end, Mai. ii. 6. Though they had circum
cision then, as we have baptism now, yet Levi was appointed to convert,
and that many, which is the same speech that is spoken of John Baptist's
ministry, Luke i. 76, 77, &c, And now God hath ordained pastors and
teachers, as for the building up, so for the jointing in of the saints, that is,
for the conversion of them, Eph. iv. 16.

CHAPTER IV.

Tlie reasons why God suffers his elect, grown into riper years, to continue for
sometime in a state of sin. — The glory of God's mercy and free grace is the
more illustrated by this dispensation.

This explication and caution premised, I come now to give the reasons
why it hath pleased God so to order it, that the generality of his elect, who
live up to riper years, should for some time remain in a state of sin and
wrath.

You meet with a strange thanksgiving, Rom. vi. 17, ' God be thanked
that ye were the servants of sin.' Had the apostle ended here, you would
have deemed it blasphemy. But he thanks God, not simply for their
having been the servants of sin ; yea, not merely for this, that now they
were converted (which follows, * that ye have obeyed from the heart that
form of doctrine which was delivered you,' that is, become men holy, both
in heart and life), but he blesseth God complexly with respect to both,
namely, Jor this change wrought in them, as it is set forth and illustrated
by their having been the servants of sin formerly. No man likes or com
mends the shadow in a picture, if you take that alone ; but it is the like
ness thereof unto the life itself which makes both the piece and the work
man to be esteemed and praised. And yet the shadow sets off the picture,
and gives a liveliness unto it. He in the next words shews how the image
of God had been faintly stamped upon their hearts, as this similitude of
being cast into a mould, there used, imports. And that is the main thing
he blesseth God for ; yet withal he admires and extols God's workmanship
and art in taking the advantage of so great and dark a shadow as an estate
of sinning is (which themselves had first drawn) to be a foil to this bright
image of his holiness. God had let them alone a long while to draw the
dark part (for sin was their work, and not God's work), who is only the
Father of lights, and with him there is no shadow (as James speaks) and
no darkness at all (as John hath it) ; and they had many years been appren
tices at this work (< ye were the servants of sin '), and God all this while
having had his work in his eye, he suffered them to go on unto a full mea-

CHAP. IV. J IN OUR SALVATION. 89

sure (for the sins of elect men have a fulness before God converts them, as
well as wicked men before God destroys them), and then God fell to work.
And he that brings light out of darkness made that chaos and abyss of
darkness which they had been so long a-creating, the groundwork whereby
to set out his new world and workmanship of grace, more than if at first he
had made all perfect, and begun it by sanctifying them in the womb. And
therefore, says the apostle, * God be blessed that ye were the servants of
sin,' which you are to take together with that which follows : ' But ye have
obeyed from the heart,' &c. For sin, or an estate of sinning, cannot in
itself alone be made the matter of God's praise, but yet it may serve the
more to * commend the grace of God unto us.' So says the apostle, Rom.
iii. 5, ' If our unrighteousness commend the righteousness of God, what shall
we say ? Is God unrighteous ? ' If God,*who is the judge of all the world
(as ver. 6), will suffer the creature to go on in sin which it was justly born
in, and for which he damneth millions of souls, and is not unrighteous in
taking such a vengeance (as follows, ver. 5), then if also he will suffer an
elect son of his to go long on in sin, even unto a fulness, and then, instead of
damning him, converts him, justifies him, and sanctifies him (' Such were
some of you,' says the apostle, 1 Cor. vi. 11, ' but ye are sanctified, but
ye are justified,' &c.), he cannot be said to be unrighteous.

In a word, this is such a phrase of speech as in the like case is usual in
the Scripture'; so in Luke xv. 23, 24, says the fatherjof the prodigal, ' Let
us eat, and be merry : for this my son was dead, and is alive again ;
was lost, and is found,' &c. Merry they were, not simply for that he was
dead and lost, but that, having been lost and dead, he was now found and
alive ; the mercy of his finding and life being heightened by this, that
once he was dead and lost, and therefore it enlarged their joy that he was
now found and alive, and that (as that parable shews) more than if he had
never played the prodigal. Now nothing is more the object of thanks and
praise to God than what proceeds from love and mercy.

And so I come to that which at first I propounded to shew, the ends
God hath in this dispensation of his ; to give an illustration and demon
stration of,

1. His love or kindness.

2. His mercy.

3. His grace. All distinctly mentioned in the text.
I shall first, in a word, distinguish these three.

1. Love is the foundation of mercy, whereby God peremptorily and un
alterably pitched upon some men, and set himself to love them in all estates
and conditions whatsoever. « Who shall separate us from the love of God
in Christ ? ' Now I join kindness and love together in one, for they differ
but thus, that kindness is when love strives to express itself in the most
taking way, and to set a lustre upon what it doth.

2. Mercy is a continuing to love them when they are in misery, for mercy
properly respects misery.

3. Grace imports the freeness of both these, his loving freely, and shew
ing mercy freely, founded upon no respects in the creature moving him
thereunto.

Now that which I am to speak to is not simply that God hath put forth
all these his attributes towards his children in their salvation in general,
but particularly that he eminently doth it in this dispensation of his, when
having left them to an estate of sinning, he yet at length quickens and saves
them.

90 THE WOEK OF THE HOLY GHOST [BOOK II.

Again, 2. By way of general premise to this discourse about all these
three, whether God first pitch his love upon us simply considered as
creatures, or creabiles in massd purd, in that pure mass, without the con
sideration of our being sinners, I will not dispute ; for in relation to this
point it comes all to one. For if he first set not his love upon men con
sidered as fallen into sin, but purely as creatures, yet his wise counsels
pitched on this course, that we should be left to this condition only of
having sin in us (as in the mixed estate of sin and grace after regeneration),
but also to an estate of sin and death, to the end he might shew the more
love ; that it might appear he took up so great a love, that though we were
sinners it continued the same ; and not only so, but stirred up mercy to
pity us therein ; and thus all our sinfulness comes to magnify his love. And
although God might have communicated himself to us without letting us
have fallen into sin, though he might have communicated (I say) himself to
us, as he will heaven, immediately and directly, when the world shall be at
an end, when sin shall be remembered no more, when God shall be all in
all, as he is to Christ, and he might have in this estate yet made us appre
hensive of mercy in this respect, that when he might have left us to sin,
and to such a condition of sinning, yet he in mercy would preserve us from
it ; thus he shews love and mercy to the elect angels. But because the
creatures are apt to receive the stronger impression by sense and real ex
perience, and his end was to take our hearts in a rational and most taking
way, suited to our apprehensions ; and then it is the understanding of man
is taken and struck with admiration, when one contrary is set against or
brought forth of another, which exceedingly serves to illustrate it ; and also
because God would suit his way of acting to the experience of man (by^which
Christ himself learned obedience), and in common experience what a man
really falls into, and is then delivered out of, this affects more than what is
altogether prevented ; therefore God ordained this course, rather so to com
mend his love and mercy to us.

1. His love. The apostle John doth in this argument make a great
matter of this one consideration, that we do not begin to love God, but he
loved us first. « Herein is the love of God,' says he, 1 John iv. 19, ' not
that we loved God, but that he loved us,' and, as in ver. 19, ' loved us
first.' And thus it may be greatened as to angels. But Paul goes farther,
and, upon the consideration of this our unregenerate estate, winds this
argument of God's love up to a higher pin, not only by the negative, that
we loved not him first, but by aggravation positive, that we hated him, we
were enemies to him; so in Rom. v., ' God commended his love, when we
were sinners, ' ver. 8, yea, « when enemies,' ver. 10, « Christ died for us.'
And to set out his love herein, he makes four degrees of misery we were in,
two negatives and two positives.

(1.) He describes us to be ' without strength,' ver. 6, unable to help our
selves ; yea, dead, and utterly dead ; for so of the body the same word is
used; when it is dead, it is said to be ' sown in weakness,' 1 Cor. xv. The
word is the same word that here he describes us to be.

A good-natured man is moved to pity a poor weak child or beast
without strength, but it must then have life in it ; but we were dead.
This you have (Ezek. xvi. 5-7) set forth to the end to greaten God's
love unto us. He compares that estate of ours afore to that of a dead
child, still-born, cast forth on a dunghill, all in gore blood, its men-
struous blood, and none eye pitied thee. Then says God, ' I passed by
thee, and said unto thee, Live.' I therefore say, a dead child, because

CHAP. IV. J IN OUR SALVATION. 91

the mercy shewn was to bid it live, so putting life into it. Not only so,
but ungodly.

(2.) ' Ungodly,' ver. 5, and empty of that goodness he at first saw in us,
so as what by the law of creation might more move him, was lost and for
feited : as salt, when the savour, the goodness is lost, is fit for nothing but
the dunghill. Yet in that case now he is moved to pity. But, further, there
are two positives added.

(1.) We are said to be ' sinners,' ver, 8; that is, that had dishonoured
God, and transgressed his law. But yet that might be pardoned if it were
not out of malice and inbred enmity.

Therefore (2.) he heightens it by this also, ' even when we were enemies.'
A love, by all these circumstances manifested to be such and so great that
much water cannot quench it (as Solomon speaks), is love to the height of
admiration.

And as hereby the greatness of his love, so the unchangeableness of his
love, and peremptoriness thereof, is declared and made conspicuous.

Is it not an unheard-of wonder, that so strong a stream of infinite love
should run under ground for so many years, and that so many rebellions
all that while should not dam it up, but that it should hold on its course
uninterrupted, and work out all that had so long obstructed the current of
it, and at last bubble up at a time designed, and save, and wash, and purify
the wretched defiled creature ? Doth the earth bring forth such a wonder ?
Have mothers love enough to hold out thus ? Other things may manifest
other properties of his love, as the giving of his Son shews the greatness of
it, and yet even that, too, is set out by our natural estate. But nothing
more argues the peremptoriness and unalterable resolution of God's love,
than its holding out against all the provoking oppositions in us, against all
the sins committed before he had broke his mind, and declared his love
unto us, or any open way engaged it: Jer. iii. from ver. 1 to the end of the
chapter. It is usual with you (says God there), and according to the prin
ciples you walk by, that though yourselves cast a wife off, and not she you,
yet if she becomes another man's (as then she may), you will then never
own her more. Ay, but (says God to his betrothed spouse, his church),
' Thou hast voluntarily played the harlot, and run after other lovers.'
'And' (ver. 5), 'thou hast done as evil as thou couldst,' hast sinned, as it
were to the utmost, and yet I cannot part with thee, and ' yet return thou
unto me,' says he. He still loves her and allures her unto him ; and why
is it ? He gives the reason at the 14th verse, * For I am married unto
you,' &c. There was knit so fast a love-knot between God and them, a
secret pre-contract on his part, though unknown to them, made by himself,
even from all eternity, that no whoredoms, no continued sins whatever of
hers, could untie. Well therefore might the apostle say, ' Who shall sepa
rate us from the love of God' in Jesus Christ ? Yea, and challenge angels,
devils, afflictions, and all creatures else to do it, Rom. viii. 34-39. For
surely if a continued course of sinning could not dissolve it, then nothing
else can.

II. The second thing which God eminently manifesteth hereby is mercy.
And though God's mercy be absolutely in God, or in his nature, and he
had been merciful, although we nor any creature had ever been, or never
had been miserable, yet the manifestation of that his mercy hath respect
unto misery, whereof sin and death being the greatest that can befall the
creature, the freeing it therefore from, an estate of both must needs be the
fullest manifestation of that his mercy and pity towards them. Thus, Rom.

92 THE WORK OF THE HOLY GHOST [BOOK II.

xi. 32, the apostle says, ' God hath shut up' (or concluded) ' all under
unbeLef, that he might have mercy upon all,' both of Jews and Gentiles,
of whom, in the 30th and 31st verses, he had discoursed how, in their seve
ral vicissitudes, first the Gentiles, then the Jews, had been shut up under
unbelief, and locked up ; they both were under the surest lock and key that
could be, unbelief, and whereof God alone keeps the key ; who openeth,
and no man shuts, who shutteth, and no man openeth. The key of the
door of faith (as Acts xiii. it is called) is in God's hand alone, for it is the
gift of God. And unbelief is as a gravestone rolled over men, when
already dead in sin, to keep them in that estate. Now unto those that
have lain longest under it the greater mercy is shewn. God hath locked
up the Jews under unbelief for sixteen hundred years, since Christ's death,
as he had done the Gentiles for above two thousand years before Christ.
And the design in this dispensation unto either was that he might have
mercy upon both, who between them make up the all of mankind, for these
two divided the world. Now this which he doth unto these two bulks and
bodies of mankind, the more in the end to illustrate his mercy unto them,
the like he doth to the particular persons of his elect. He shuts them up
a long time under unbelief, that in the end he may have the more mercy on
them. Whom likewise doth the apostle call * vessels of mercy,' Rom.
ix. 23, but those who once were not his people ? As appears by verses 25
and 26, vessels of mercy they could not be, till they had first been filled up
with sin and misery. And that some of them are greater, and of a larger
size than others, this comes to pass by how much they have been fuller
filled with sin. Even as a bladder is more capable, and will hold more of a
precious liquor, by how much at the first it hath been distended with wind ;
so these are enlarged to contain the more mercy, by how much they have,
like a wild ass's colt, ' snuffed up the wind' (as the prophet speaks), and
have walked on ' in the vanity of their minds,' as Paul says, and ' in a vain
conversation,' as Peter's words are. God's children, as well as reprobates,
have a measure of iniquity, and a stint of sinning ; which, when they are
once arrived to, and have filled their measure, God begins to empty them,
and to fill them up again with mercy.

III. The third attribute, the glory whereof God doth hereby advance, is
his applying grace, which is the grace he here speaks of, and which super-
adds to his love and mercy a freeness, as being extended to us upon no
motives or incentives in us, but ex proprio suo motu. So Bom. iii. 24,
' Being justified freely by his grace.' Now nothing can be supposed to
illustrate the fulness thereof more than this kind of dispensation. For
there can be supposed fewest motives for God to shew mercy to those who
have done nothing but offended and provoked him in a continued course of
sinning. After we are regenerate once, though we continue to offend him,
yet then he is engaged to be reconciled to us. And therefore, Rom. v. 10,
it is made a greater matter to reconcile us to himself at first when we were
enemies, than to keep us friends being once reconciled. For to the
upholding of our friendship many motives may fall in, from which at least
God may take an occasion to back one kindness with another. But in this
case there are none at all. Now both the riches of his justifying grace,
and also of his sanctifying grace, are illustrated by this dispensation. And
I mention both, and upon this very occasion you have both these distinctly
mentioned, 1 Cor. vi. 11, where the apostle, having spoken of their condi
tion before they were converted, he says, ' Such sinners were some of you ;
but now you are justified, now you are sanctified.'

CHAP. IV.] IN OUR SALVATION. 93

1. God's justifying grace is hereby (1.) Cleared; and (2.) Exalted; and
that more than any other way.

(1.) Hereby is cleared to us that our justification is wholly of and by
grace. Now, in the point of justification, the great competition is between
grace and works. Grace looks upon works as its only enemy and compeer
herein, which are therefore always set in a direct opposition throughout the
epistles. This is in the text, and this dispensation it is the strongest con
viction that could have been that works are no ingredients to the justifica
tion of us. Take for proof of this the course the apostle holds in the Epistle
to the Romans to clear this to them. After in the two first chapters he had
proved that both Jew and Gentile were in the like natural corrupt estate,
he says, chap. iii. 9, * We have proved both Jews and Gentiles, that they
are all under sin ; ' not sinners only, but under sin, that is, the dominion
of it. And this natural condition, and the corruption of it, he describeth
from the 10th verse to the 19th ; and then at the 20th infers this as a
corollary from it, ' Therefore by the deeds of the law shall no flesh be jus
tified in his sight ; ' and, ver. 23, repeats his reason, ' for all have sinned,
and come short of the glory of God ; ' and therefore he concludes (in ver.
28), ' that a man is justified by faith without the deeds of the law.' This
is so strong an eviction of this saving truth, that the papists themselves (to
do Bellarmine and their doctrine itself this right) do acknowledge that works
done afore regeneration, though never so outwardly righteous, are excluded
from that first justification (as they by distinction call it) ; yea, he confess-
eth that justification then is therefore only in and through Christ's blood.
But then after conversion, they say, there is a second justification, whereby
a man is judged worthy of eternal glory, and such and such degrees of it ;
and this they attribute to good works after conversion, dipped in Christ's
blood. A man in and by regeneration being made inherently righteous,
and set up anew, begins with a new stock, and so trades for eternal life.
And that is their error. But yet, even to convince that works are excluded
from that their second justification as well as from the first, the considera
tion of a man's unregenerate estate doth most aptly serve. The total cor
ruption of that estate hath spoiled and disabled all the righteousness that
shall anew be bestowed for ever being fit to justify us. And this not simply
because it hath defiled the person, and made him a traitor to God, and so
nothing can ever, as from him (as in himself considered), be accepted. Nor
is it the cause why works after conversion cannot justify us, because they
are imperfect, and stained as a menstruous cloth (though that is a reason
ex abundanti), but if we could suppose them as undefiled as after the resur
rection they shall be, as perfect as in heaven they shall be, and if God
should upon the first moment of conversion make any one so perfectly
holy, yet they would not then serve to justify : * If I know nothing by my
self,' says Paul, * yet I am not thereby justified.' And what is the true and
utmost reason of this yet ? Because he had known so much by himself in
his former unregenerate estate. This you shall find to have been the apostle's
scope and way of reasoning (in the 8th to llth verses of the second chapter
to the Ephesians), why salvation is of grace, and not of ourselves, nor of
works, neither afore nor after : ' For by grace are ye saved through faith ;
and that not of yourselves : it is the gift of God : not of works, lest any
man should boast. For we are his workmanship, created in Christ Jesus
unto good works, which God hath before ordained that we should walk in
them.' That is, these very works are given by grace, of which this your
former condition enough convinceth you ; for then you were nothing but

94 THE WORK OF THE HOLY GHOST [BOOK II.

sin, dead in sins and trespasses, not able to think a good thought, so as
God was out of his grace to give you a new frame of heart on purpose
created, or you had never come to have had the least good work. And if
so, then you are not saved by these good works wrought by you, through
this new workmanship in you, no more than by those afore ; for they all
are the mere free gift of God, and of his grace ; and that righteousness
that comes of grace, and holds of that tenure, can never come to justify.
For the works that must justify must some way challenge that justification
by debt or a due, not merited indeed (for so even Adam could not), yet by
a natural due through that first covenant of nature, Rom. iv. 12.

(2.) As the doctrine of justification is hereby cleared to be by grace, so
his grace in justification is hereby advanced and extolled, and that in two
properties thereof.

[1.] The freeness of grace.

[2.] The exceeding riches thereof.

You have the one, Rom. iii. 24 ; the other, Eph. ii. 7, 8, &c.

[1.] The freeness of grace is hereby exalted ; for if you observe it, upon
what occasion is the mention of the freeness of grace in justifying brought
in in Rom. iii. 24, but only upon his having said before, ver. 22, 23, that
they all had sinned, and there was no difference ; that is, all were alike in
a state or condition of sinning. For those that are not justified are and
remain in such an estate ; now, says the apostle, so do all those whom he
means to justify ; he justifies them freely by his grace. For then it is ap
parent it is grace, out of its own mere motion, doth it, and so puts a differ
ence, and that a vast one : * Who caused thee to differ from another ? ' says
the apostle, 1 Cor. iv. 7.

[2.] The exceeding riches of grace in justifying is hereby advanced ; for
when a man by sinning hath gone on to treasure up wrath, adding every
moment to the heap for so long a time, it requires a vast sum of mercy
treasured up by God to discharge and buy out (as it were) that other. And
it is certain, when after so long and so lavish an expense of sinning, as falls
out in a man's unregenerate condition, he comes first to God in the sight
of all his sins, though afore he lightly took it for granted God was merci
ful, &c., yet now he stands aghast at it, and wonders where there should be
riches of mercy enough to forgive so many millions of talents of sinning.
And it is infinite mercy (God having such sums ready and lying by him)
to forgive a man all after all, upon one single act of faith. It is infinite
mercy in God to suffer such a poor and mean ticket to take up upon pure
trust so much riches, whenas yet God hath no experience neither of our
good behaviour. I will not now dispute whether then, at the first justifi
cation, God pardons all a man's sins to come as well as past. For whether
the one or the other be asserted, yet this must be reckoned the great act
and time of justifying, and of expending the riches of grace upon us, even
when he first saved us by faith, as Eph. ii. 7-9. And if then all sins to
come as well as past are pardoned, yet not till then ; and then after so long
a forbearance, God at once doth it. Well might the apostle triumph upon
such an experiment, and say, * Who shall lay anything to the charge of God's
elect? It is God that justifies.' Shall sin, that a man was born in, that
lay as an old debt from the womb ? The apostle cuts that off with an
easy answer, ' Not as the offence, so is the grace ; ' it abounds much more,
Rom. v. 15, 16. Though sins, continued in with full consent, every one
of which had made the corruption of nature of a deep dye, have abounded ;
nay, throw on heaps of actual transgressions as high as heaven, as Daniel

CHAP. V.] IN OUR SALVATION. 95

speaks, and these reaching also as low as hell, let Manasses come with his
fifty years' continued rebellion, and Paul with his, although these abound,
yet grace much more. Yea (verse 20 of that chapter), the apostle is bold
to make the utmost supposition, that where sin hath abounded, grace hath
abounded much more ; and in the next verse compares it to a mighty mon
arch that rejoices in the conquest of so many enemies : * grace reigns through
righteousness.' And the glory thereof lies (as of other potentates, as Solomon
says) in the multitude of these its subjects.

2. This conduceth to shew forth the power of sanctifying grace, or that
renewing grace. In the text, Eph. i. 19, the apostle Paul attributes to this
the greatest power that ever God did or will put forth in any work, unless
in that of raising Christ from that low estate the human nature was in unto
the highest estate of glory. Arid how comes it that so great a power ap
pears ? He tells us, Eph. ii. 1, where he goes to prosecute it, 'You who
were dead in sins and trespasses hath he quickened ' ; dead in the sin of
nature, dead by transgressions actual, whereof each gives a fresh stab ; not
only twice dead (as Jude speaks), but a thousand times dead. And though
in nature there is but one measure of death, one man that is dead of one
stab is as dead as he that hath ten thousand ; yet if you were to raise a
man to life, it would require a greater power to raise a man to life that hath
a thousand stabs in vital parts ; for every stab must be cured, or he will be
dead still. Or rather, to exemplify it thus : to raise a man rotten in the
grave is a matter of greater power than to raise a man newly dead. Mary
thought that Christ might have kept Lazarus from dying whilst any spark
of life had been in him (so twice it is said, John xi. 21, 32, < If thou hadst
been here, my brother had not died'). But now (says Martha, ver. 89),
« he is not only dead, but stinketh.' He hath been dead four days, ver. 39 ;
and indeed Christ had stayed away on purpose to shew forth the glory of
God; ver. 5, 6, compared with the 40th. In like manner thus Christ defers
and suffers his own children to be in a state of death. He defers his own
not only four days, but many years, and before he raiseth them up, lets
them stink in their sins. The virtue of Christ's death and resurrection is
a sovereign remedy for any sore, and God is a skilful physician, that in
tends to shew the virtue of it, and often drives so long, till, as the prophet
says, the wound is otherwise incurable, and then applies and cures them.

CHAPTER V.

Other reasons why God suffers his elect, who are adult, to continue for some
time in a state of sin. — That this dispensation turns to their benefit and
advantage in the event. — That it serves for the conviction and judgment of
wicked men, and greater confusion of Satan.

Unto those ends of God's suffering his elect to remain for some time in a
state of sin, which are the principal and more immediate, I may add others
which are but additional, yet ingredients, into this his wise and gracious
dispensation. And as the ends before mentioned related to himself, so
these other regard all sorts of intelligible* natures, both men and angels, and
all sorts of either, good or bad.

I. They regard good men.

1. The persons themselves whom he after such a state converteth. He
* That is, 'intelligent,' or, 'capable of understanding.'— ED.

96 THE WORK OF THE HOLY GHOST [BOOK II.

disposeth of a state of sinning afore conversion for their good, as all things
else to work together for good ; namely, for the increase of their most pre
cious graces afterwards. This Paul, in telling that story of his conversion
which so much delighted him/holds forth : 1 Tim. i. 14, 'The grace of our
Lord Jesus was exceeding abundant, with faith and love which is in Christ
Jesus.' The sum of which is this :

(1.) He had shewn how much the contrary sins had abounded. ' I was
a blasphemer ' (says he), ' a persecutor ; ' I did it in unbelief.

(2.) How infinitely God's grace in pardoning him had much more super-
abounded, wrggsffXgovatfg.

(3.) He had shewn how thereupon, when converted, the contrary graces
and gifts abounded in him, instancing in faith and love. As on God's part,
and in God's heart, pardoning and accepting grace abounded, so on his part
also, and in his heart, faith and love abounded also. ' The grace of the
Lord was abundant with faith and love ; ' that is, with those effects of it, in
some proportionable correspondency to the grace shewn him ; and in these
returns to God again his heart was answerably affected to the comparative
measure of his former sinfulness and God's grace. These were the rever
berations, the reboundings and reflections, rising out of both. And it is
observable that he carries his discourse so as to shew how, when he was
converted, the graces particularly contrary to those very sins he had most
exceeded in afore were wrought in him, and so that therein the abundance
of God's grace was to be observed. The sins which he instanced in are
three. [1.] Unbelief; 'I did it' (says he) 'in unbelief,' ver. 12. Oppo
sitely, the grace of faith was afterwards abundant. [2.] 'I was a perse
cutor ' (says he), * and injurious ; ' but now grace was abundant in the love
to God and all his saints, and his love rose higher than ever any one's but
Christ's; he could have wished himself accursed for them, Bom. ix. 1.
[3.] ' I was ' (says he) * a blasphemer,' the foulest throat that ever opened
itself against God and his tabernacle, and the saints that were on earth.
He had been a wicked Saul, breathing out threatenings and slaughters
against the disciples, Acts ix. 1 ; but now Christ counted him faithful, and
put him into the ministry, and he proved the best preacher that Christ ever
had. ' He now preaches the faith he once destroyed,' was the bruit and
character went forth of him, Gal. i. 24. And how he laboured more than
all the other apostles, himself also reports.

2. It proves an advantage also to other saints, and that many ways.

(1.) It gives an occasion of glorifying God, in the conversion of some
notorious sinner, throughout all the churches. So those that never had seen
Paul's face — Gal. ii. 22, 23, ' I was unknown by face to the churches in
Judea ' — and wno had heard only, that he which persecuted them in times
past now preached the faith, glorified God.

(2.) It gives them occasion also of shewing forth the disposition of grace,
which of all other is most noble and natural to the new creature, and that
is a zeal for, desires to, prayers, and endeavours after the conversion of
others, which, as in nature, so in grace, is the most natural work. Which
that they may have opportunity to exercise, God affords them through this
dispensation, matter in their several relations, and this not only to. minis
ters, but to all sorts of private Christians. God, in his providence, marries
a wife (that after proves a believer) to a husband that continues an unbe
liever long after; 'And what knowest thou,' 1 Cor. vii. 16, '0 wife,
whether thou shalt save thy husband ? ' So then, as God ordained it thus,
to shew forth his own love and mercy the more, so withal he designed it,

CHAP. V.] IN OUK SALVATION. 97

that we might give demonstration of our love and pity to the souls of men,
as he hath in his divine providence left the most of mankind in poverty or
necessitous, to give occasion of that grace of charity which he so delights
in, as being the likeness of himself. To save souls was the tempting argu
ment to Christ himself (Isa. xlix. throughout, and Isa. liii.). Now Christ
having paid the price, and so having perfected for ever them that were to
be sanctified, he went to heaven on purpose to leave the actual conversion
of souls unto us his brethren. He would not do it himself instrumentally,
because he would not take that work out of our hands that believe. He
knew they had the same graces and desires for saving souls himself had,
and he would leave them matter for the specifying of it. He withal knew
how great a joy it would be to a father to win his child, a wife to convert
her husband, which often falls out, as the apostle insinuates, 1 Cor. vii. 16,
' What knowest thou ? ' He knew that he could not use a higher and
greater motive to endure much (as they did) from heathen husbands. The
like he says, 1 Peter iii. 1. So that, as the apostle says, he fulfilled the
after- sufferings of Christ, that is, what he left for us after his example to
bear ; so I may say he hath left us this as the after-work, which was pro
perly his, and should have been his, even to save men's souls from death
(James v. 20), but that he would have us have the honour of it. Neither
doth he employ his angels (who are ministering spirits in all other the
greatest affairs in this world) in this work, but reserves it wholly for us
men. He gave the law by them, but not the gospel. He knew there was
no greater joy, next to joy in God himself, can befall a Christian, than to
convert a sinner. That which satisfied Christ himself, and for which he
thought himself well a-payed for all his sufferings, was, that he saw the travail
of his soul. Isa. liii. 10, ' He shall see his seed, and the work of the Lord
shall prosper in his hands. He shall see the travail of his soul, and be
satisfied.1 And he knew that to see the like in converting souls, would, in
our proportion, of all things else most rejoice us. 3 John, verse 4, « I
have no greater joy than to hear that my children walk in truth.' First,
to see those he might call his children : 'My children,' saith he (as Isaiah
speaks in Christ's person, ' Lo, here am I, and the children thou hast given
me'), and then to hear they walk in truth.

H. This dispensation regards bad men, and such as God means to cast
away. God hath a design upon them also in this dispensation of his.
God in this world as well makes way and prepares evidence against the day
of judgment, as for the salvation of his own. This, as one great work to
be done at the day of judgment, Enoch held forth to the then ungodly
world: Jude 14, 15, * And Enoch also, the seventh from Adam, prophesied
of these, saying, Behold, the Lord cometh with ten thousand of his saints,
to execute judgment upon all, and to convince all that are ungodly among
them of all their ungodly deeds which they have ungodly committed, and
of all their hard speeches which ungodly sinners have spoken against him.'
As to execute judgment, so to convince ; and I observe it is said, ' all
ungodly among them,' that is, that have lived among the saints in this
world ; and of what in a more especial manner are they to be convicted ?
Even of their hard speeches spoken against him, that is, against Christ, as
appearing in the saints. Thus Paul was convicted by that speech from
heaven, ' Why persecutest thou me ? ' Now there is nothing of all passages
of God's dispensations that falls out in this world, that hath more of con
viction in it, than to see those that lived once according to the course of
this world, and in the same lusts with themselves, to turn unto God, and

VOL. VI. G

98 THE WORK OF THE HOLY GHOST [BOOK II.

become new men. Neither yet doth anything usually more provoke
them to hard speeches, even against that conviction, than such strange
accidents when they do fall out. Nothing hath more of conviction in it,
and is therefore used as a most effectual means of gaining men, even
when the word will not, nor the doctrine of it. * If any obey not the
word, they may without the word be won by their conversation,' 1 Peter
iii. 1. It sets home the word, as an example of judgment doth a threaten
ing against such and such a sin. Hence Isaiah says (Isa. xxix. 23, 24)
' When Israel' (speaking of the nation) ' shall see his children, the work of
mine hands' (answerably to Eph. ii. 10, 'You are his workmanship, created,'
&c.), ' in the midst of him ; they that erred in spirit shall come to under
standing, and they that murmured ' (that were opposers of religion) ' shall
learn doctrine.' Such an example sets home many sermons. They see the
word verified ; whilst men shall see and hear, as Christ speaks, on tru^o!
euayy&Xifyvraf, that the poor are evangelised, are gospelised, turned into a
living gospel, the word of God taking hold of them, and they becoming an
ingrafted word, as James speaks. What the word says and speaks of con
version, is made true and good, and exemplified in them in their conversion.
Christ speaks it not of the bare preaching of it to the poor, for so it was to
all as well as the poor ; but thereby expresseth the effect of it upon them,
reckoning it among the miracles that accompanied the preaching of it- ;
' The blind see,' &c. And therefore Christ there brings it in as a visible
object : ' Tell John the Baptist ' (says he) ' what you have seen and heard ;'
namely, these miracles accompanying the preaching of the gospel, and poor
souls converted by it, the greatest of all the rest. And these Christ
allegeth as a full conviction that he was that Messiah to come into the
world. For that was the message, ver. 19, 20,* John sent them about, to
the end they might ocularly be convinced of it. So then, my brethren
let me say this to you, This hath the reality and power of conviction in it,
that miracles were ordained for. Now though all other miracles are ceased,
yet God continues this standing miracle. Men are apt to think with them
selves, If I had lived in those times, when all those miracles were wrought,
I should surely have believed. 0 adulterous generation, do ye seek a sign ?
No other sign shall be given you, but that afore your very faces, your
companions in evil, your children, or wives, that once lived in sin as you
do, in that estate you continue in, are converted afore your eyes, and turn
from their evil ways, professing damnation to have been in that estate which
they lived in before. And if you will not believe by this, if one were raised
from the dead you would not believe, for a greater resurrection is here.
And therefore such a real conviction shall be brought against thee at latter
day (if thou also turn not) with greater evidence than the multitudes of
sermons thou hast heard. And though the word of God must judge us,
yet this will much more. And yet when men do thus turn to God, and
see converts live among them, they are enraged to speak evil of them, which
serves to make up the full measure of that sinfulness and vengeance Jude
speaks of. The apostle Peter (1 Peter iv. 1) gives a definition of a primi
tive convert; (1.) He is one, says he, that 'hath suffered in the flesh.'
He and his lusts have been on the cross with Christ, and it hath had this
effect, that he ceaseth from the common practice of known sins — ' He hath
ceased from sin ' — and hath utterly left them for the salvation of his soul,
and this for ever : ' That he no longer should live the rest of his time in
the flesh, to the lusts of men, but to the will of God.' To the lusts of men,

* Of Luke vii.— ED.

CHAP. V.] IN OUR SALVATION. 99

that is the same lusts the most of men live in. This is his bent, this is
his profession, and this is the work begun upon him. There was a time
indeed, ' a time past in our lives' (says Peter in the next verse, ver. 3) ' in
which we wrought the will of the Gentiles ' (for whilst men live in the same
lusts with others they please them, they are as they would have them),
' when we walked in lasciviousness, lusts, excess of wine, revellings, banquet-
ings, and abominable idolatries.' Well, but now they had turned to God,
what do the Gentiles among them think and speak of it ? ' They think it
strange,' that is, it is a wonder to them, for it is as a kind of miracle, they
cannot tell what in reason or nature to ascribe it to. And they yet ' speak
evil of them,' and though they are convinced by nothing more, yet they
are provoked to speak evil of them upon no occasion more, for it brings
their consciences upon them, it publicly declares that the courses and state
they still remain in are evil and wicked, and the way to destruction ; and
this makes them put the cause of this alteration upon ten thousand other
pretences or grounds, as hypocrisy, &c. Well, but says Peter, all this
makes but work for the day of judgment, and prepares evidences of convic
tion for to help Christ to clear his sentence of condemnation of them ; for
so it follows, * Who shall give an account to him that is ready to judge the
quick and the dead.' So then, this is one of those ends which God hath
in his dispensation. And surely for a wicked man to see another that
walked in the same way with him begin to turn head on a sudden, run
contrary ways so cross to flesh and blood, and which tends to reproach,
and perhaps ruin in this world : this must needs amaze and awaken his
companion.

III. This dispensation hath its influence also upon angels, both good and
bad, and produceth as great effects, conjunct with God's glory, as any other
dispensation of God's providence whatever.

1. In the good angels it proves the occasion of as great a joy as any we
read of, that fills the hearts of those great spirits. They are the most curious
spectators of God's works of wonder ; and themselves are employed by
Christ in the greatest transactions that belong to this world, in wars and
making peace, &c., and in what belongs to the preservation of God's elect ;
and this is an inferior work for them. But they are said in a more special
manner to joy and rejoice in what themselves have no hand at all, not the
least, viz., to see and behold sinners and lost sheep converted unto God.
Christ says expressly, ' There is joy in heaven at the conversion of one
sinner ;' and as it would seem, this joy befalls them in a great part of a reward
and recompence for their other so cheerful undergoing those other employ
ments and services in this world, which are below them ; which yet, as it
were by the by, God entertains them with, as the Roman emperor did the
people with their spectacula, sights and shows to please and to delight them.
Sure I am, we read of this to be matter of joy to them, who have God so
much to rejoice in, and not those other employments of theirs ; because
this of all other is so meet to, and more conjunct with the glory of God,
which they have made their happiness. Thus also the glorious sufferings
of apostles and martyrs are made a spectacle for angels to feast their eyes
withal, 1 Cor. iv. 9. So the preaching the gospel, the sending down the
Spirit, the sufferings of Christ, the glory that followed, are rehearsed as
things the angels do pry into, 1 Peter i. 11, 12 ; and also that which was
the end of Christ's death, and of sending down the Holy Ghost, and of
preaching the gospel, namely the conversion of souls.

2. This dispensation of God hath a design upon bad angels. I observe

100 THE WORK OF THE HOLY GHOST [BOOK II.

it, that next to man's salvation, Satan's confusion is that which God on
Christ's behalf purposes with most vehemency and edge of spirit, to con
trive how at once to save men, and together confound Satan in the most
exquisite and artificial way. You may read and observe it, how God gave
forth that first and great promise of Christ, the promised seed, and of man's
salvation by him, not first and directly to Adam and Eve themselves (whose
salvation yet it concerned), but in his speech unto, and in his cursing of
the devil : Gen. iii. 5, ' I will put enmity between thee and the woman, her
seed and thy seed. It shall break thy head,' &c. It was spoken in their
hearing indeed, but immediately directed to the devil, and the point of it
levelled point blank at his breast. He gave it, I say, with a vengeance,
uttered with the highest indignation, it answerably being matter of pleasure
and delight to him to disappoint that enemy. Now of all contrivements
which God in his wisdom, sharpened with revenge, hath sought out, even
next to the sending his Son in the world (Non macies* invenit tormentum),
God hath not invented a more exquisite rack and torment to that evil spirit,
than that an elect child of God's, having continued many years in a state
and course of sin, and in the devil's full possession, should be pulled forth
of his clutches, and converted unto God after so long a time. And that he
was in his possession, is the thing that vexeth the devil. Had a man been
regenerated in the womb, it had been far less vexation to him. It is the
usual description of conversion in the New Testament, that it is the turning
of a man from the power of Satan unto God, Acts xxvi. 18, a delivering us
from the power of darkness (which is Satan's), and translating us into the
kingdom of his Son, Col. i. 13. It is certain that, afore conversion, the
devil rules and reigns as fully in one that is elect, as any other man, and
finds no difference, Eph. ii. 2. Now consider what a confusion it must
needs be to the devil, that when for ten or twenty years he hath possessed
a man in peace (as in the parable Christ tells us, Luke xi. 21), and like a
strong man hath fortified his house round, insomuch as he is in peace
and security, that he is his own, and that he shall have him to hell with
him (he is called his proper goods and chattels, in that Luke xi. 21), that
when he hath fortified his understanding, the tower of the soul, 2 Cor. x.
4, 5, with strongholds and high imaginations, when he hath cast up mounts
and bulwarks, and environed and moated the ill ground again and again with
corrupt affections, that there is no access to move it ; insomuch as he
glories in the possession of a man (as Nebuchadnezzar did in his palace : and
to shew the devil's like boast and vain account herein, Christ useth the very
word in that Luke xi. 21, lie, rr\v avXqv eavrou, he termeth the man's soul
his court, his palace), that when the devil is walking up and down, and in
the midst of glorying, Is not this the man I have possessed so long ? ' Is
not this the Babel which I have built for the glory of my majesty ?' In an
instant a word comes from heaven, * Thy kingdom is departed from thee,'
and the Holy Ghost seizeth upon all, and none of Satan's fortifications can
keep the wind of the Spirit out, which blows where he listeth, as Christ
says John iii. ; and the Holy Ghost binds this strong man (as Christ speaks),
in an hour, throws down, and in a great measure flights all the works which
this spirit had been a-rearing all that man's lifetime hitherto. Oh, how
must this needs still that enemy and avenger, when he hath had a man so
long as it were in a string, 2 Tim. ii. 26, taking him captive at his will.
He knew how and where to lay traps and gins for him, and take him as
the fowler doth the silly birds. To have this poor forlorn man pulled out
* Qu. ' mafus' ? — ED.

CHAP. VI.] IN OUK SALVATION. 101

of his jaws, when he had in his thoughts drunk him up (as Peter speaks),
and in peace possessed him : what an infinite confusion must this be to
him ? Insomuch as Christ concludes of him, that being thus cast out
he walks in dry places, like one banished, that is melancholy, and seeks
solitariness, an heath, or a wilderness, as being ashamed to shew his head.
Thus you have seen all creatures reasonable, and of all sorts of them,
affected with the thoughts of God's dispensation to his elect, all having an
interest in it. That as at Christ's birth all the city of Jerusalem is said to
have been moved at it ; so are all sorts, both in heaven and in hell, at the
new birth of one that hath been a lost sinner, which is that which putteth
the notice upon it ; whereas the regeneration of elect infants passeth
silently : they are still-born, and no such noise made of it.

CHAPTER VI.

The uses of the foregoing doctrine. — That they who are brought into a state of
grace should always bear in their minds a remembrance of their former
state of sin and misery. — That it will have an influence to promote and
strengthen their faith.

You have seen God's ends and designs in his disposition toward the
elect ; and they are great and holy ends, and of as large an extent in their
tendency, as in any other dispensation of God to us.

I come now to the uses to be made hereof on our part, which must be
such as may answer those ends on God's part. And withal what uses may
be made of such a time spent in sinning afore regeneration, may also fitly
be turned upon the spirits of those that have had great fits of sinnings in
any kind after regeneration. They will serve for both, but I will speak
more directly as in relation to the first.

You have run out many years in great sins, or few years in many ; look
back, and now learn to make an improvement of that waste time in your
lives. Men are apt to think that there is no use to be made thereof, espe
cially of so long a time as that of unregeneracy was, in which we all lay.
Now the apostle, he would never have exhorted the Ephesians (as you see
he doth, Eph. ii. 2), to remember what once they were, if there were not
many most fruitful and profitable improvements of the consideration of that
condition. It is called our ' vain conversation' (so Peter calls it, 1 Peter i.
18). And the apostle Paul saith, Rom. vi. 21, < What fruit had you in those
things whereof ye are now ashamed ?' But, my brethren, assure yourselves
of this, that God would not have left many, yea, most of his children, to
so long a time of sinning against him, in which they brought forth no fruit
unto him, if that after they were turned unto him there were no ways
whereby they should improve, and improve with interest and advantage, all
the experiences they had of their sinfulness in that condition. God could
have saved you cheaper than by letting you fall into sin at all ; it was not
for his profit, in a proper and direct way, that those whom he went to save
should continue in sin, though but for one moment. He could have saved
us, as he did the angels, a cheaper way. He loves his children so well
that he would never have it said, that they had so and so dishonoured him,
if he had not meant to have more honour (in an indirect way, in the event
and issue, when all is summed up), by all that condition of sinning, in which
formerly they had lain.

This general exhortation, which is as a foundation to the rest, is to bear

102 THE WORK OF THE HOLY GHOST [BOOK II.

all your days in remembrance your sins, and the condition of sin in which
you sometimes were. In Eph. ii., the apostle had at large discoursed of
the state and nature they had been in, and the close and conclusion he
makes of all is, ' Wherefore remember that ye were sometimes Gentiles in
the flesh,' &c. There are two things which in the New Testament we are
called upon in an especial manner to remember; 1st, The death of our
Lord and Saviour Christ, which the sacrament calleth upon us to remem
ber, ' Do this in remembrance of me.' And the 2d is, ' Remember what
once ye were,' what your estate and condition was, and forget it not. There
is a third, which is, That thou shouldst * remember whence thou art fallen,
and repent,' which is coincident with this second. Remember, it had need
be urged, for we are apt to forget it ; yet it is a duty lies upon us : Ezek.
xvi. 22, He had discoursed there, in the former part of the chapter, what
their condition was before God took them to be his people. ' Thy birth
and thy nativity is of the land of Canaan ; thy father was an Amorite, and
thy mother an Hittite,' ver. 3 ; and so he goes on to mind them of their
abominations, ' When thou wast' (saith he) ' in thy blood, I said unto thee,
Live.' Now, after he had took them to be his people, when they had gone
a- whoring from him, what is it he lays .to their charge, especially at
ver. 22, that in all their abominations and whoredoms they had not remem
bered ? ' In all thine abominations and whoredoms thou hast not remem
bered the days of thy youth, when thou wast naked and bare, and wast
polluted,' &c. And the not remembering of this, as it is made a great sin,
so it is made a special reason why they had fallen from God so much, and
so often, after they were his people ; even because they remembered not.
Every place thou comest in, where thou hast lived before, may put thee in
mind of some sin or other, Jer. iii. 2, 13. Every* member of thy body
hath sin written on it. The tongue is a ' world of evil,' thy feet have been
swift to carry thee to vanity. The whole body is not able to contain the
story of it. As of Christ's holy active life it was said, that all books in
the world could not contain the history of them, so the same may be said
of thy sins.

But in making the use, or application, I shall chiefly confine myself unto
those ends which God had, as in relation to us, in this dispensation. I
instanced in two eminent graces in Paul's example, 1 Tim. i. ; I shall now
present them particularly.

I. The consideration and remembrance thereof may help and further
thy faith. It is true, the guilt of many and great sins is in a direct way
an opposite and hinderer of faith : it strikes the hand off, and discourageth
from laying hold on Christ ; yet by God's dispensation, that turns dark
ness into light, this may prove a provocative thereto, and an enlarger of it
many ways.

1. Unfeigned faith of the operation of God is founded upon self-empti
ness and poverty of spirit. If I would seek to move and stir my heart to
kindly godly sorrow, I would take into consideration my sinning after con
version, as being committed against so much love, not only borne towards
me, but either brought home to my heart, or on which my soul depends
alone for its salvation ; also against the blood of so gracious a Saviour,
not shed only, but relied on, and to which I have daily recourse to have it
sprinkled on my conscience ; also against that Holy Spirit that dwells in
me, and bears with me an unwearied patience. But if I would work my
soul up to self-emptiness, I would, with the help of the Spirit, consider my
natural condition, and that in two respects.

CHAP. VI. J IN OUR SALVATION. 103

(1.) There I am sure to find a perfect emptiness of works of righteous
ness, for it afforded none ; no, not in any imperfection. This (when the
sinfulness of such an estate is fully discovered) the heart needs not be
taught, it is so apparent. These words, Tit. iii. 5, * Not by works of
righteousness which we had done,' come in not here only, but elsewhere,
upon this occasion, as taken for granted by all believers that had any
insight into that estate, of which the apostle hath pronounced this con
clusive sentence : * So then, they that are in the flesh cannot please God,'
Rom. viii. 8.

(2.) A man looking back thereon may see the vileness of his nature to
the full, for it was then that the power of sin remained in its full strength
(or to use Paul's phrase, Rom. vii. 5), ' had force,' its full force in his
members to bring forth fruit to death, which force is now in part broken
and slain. A man then laid the reins upon his lust's neck. A man then
committed uncleanness with greediness, TXsovs^/a, such as he could never
have enough of. And it is the greediness, the unsatisfiedness, and eager
ness of a man's lusts in sinning, humbles more than the outward action.
A man may, by the course he then held, see what a dragon that serpent
would have proved ; but now Christ hath trodden on his head, to keep him
from ever growing again.

(3.) A man consulting that, may be convinced of his utter inability to
help himself, and of his want of power to believe. Take any man, and he
will easily be brought to acknowledge that he hath so much guilt of sin, as
needs a mediator to God for him ; and that it is necessary that he go to
him, if he will have benefit by him. But yet still he flatters his heart with
this, that he hath power to believe and lay hold on him ; otherwise men
would not dare to defer to believe and repent, if they took not this for
granted, and were not encouraged by such an opinion. But when a man
comes to see his natural condition, he sees himself without strength,
plunged into misery, and unable for ever to help himself, and that there is
not only need that God would graciously provide a mediator, a sacrifice for
him (as Abraham said, Gen. xxii. 8), but that God must as well give him
faith to go unto Christ, as give Christ himself, and must find him hands to
lay hold of him withal. And this also the apostle regards as a granted prin
ciple in believers' hearts, from a sight of their natural condition, Eph. ii.
For having said they had been by nature dead in sins, he concludes, ver. 8,
4 By grace ye are saved, through faith, and that not of yourselves ; it is the
gift of God.' After conversion, a man finds himself quickened, through the
Spirit and the new creature stirring in him ; but he was afore utterly dead
in sins and trespasses. There is nothing gives a more perfect experience
of this inability than that estate. Let the soul remember but that, and he
must needs remember he wanted all ability to any good.

(4.) This, and this alone, teacheth a man one lesson (and it is one of
the highest in faith's school) which but for the experiences hereof, a man
would hardly, if ever, learn ; and that is, that whenever a man puts forth
an act of faith for justification, and comes to Christ for it, he should look
upon himself as an ungodly person, and to be so in himself for ever. This
is made the very genius, and the spirit of faith : Rom. iv. 5, * But to him
that worketh not, but believeth on him that justifieth the ungodly, his faith
is counted for righteousness,' and no other. Now after a man is once con
verted to God, although he is a sinful man in many respects, yet in that
state he is not an ungodly, but really and truly a godly man. Doth tha
apostle then intend this speech of the first act of faith, which a man puts

104 THE WORK OF THE HOLY GHOST [BOOK II.

forth when he first believed only, that then indeed this acting faith was
such as wherein looking upon himself as an ungodly person, in respect of all
his former condition, he then came to Christ and God under such appre
hensions of himself to be justified notwithstanding, looking on himself as a
person utterly ungodly? Now, suppose the apostle had spoken it in
respect of that first act of faith only, a man could not have had an experi
mental sense of his being, or having been ungodly, but by means of having
lived in snch an estate, wherein he had been both a sinner and also
ungodly. But further, the apostle here speaks of the faith of a believer,
which he continues to -put forth from first to last ; and his scope is to
describe the whole of that faith all along, which in point of justification a
believer lives by : which is evident, both

[l.J By the instance he is alleging for his proof, which is the instance of
Abraham. Abraham was not justified by works (ver. 2), therefore not we.
* For what saith the Scripture ? Abraham believed God, and it was counted
to him for righteousness,' ver. 4, 5, as shewing and expounding what
manner of act of faith that was which Abraham our father put forth. It
was clearly this": he believed on him, or on God as justifying the ungodly,
and so in believing looked upon himself under the consideration of an un
godly person. Now if indeed this act of faith in Abraham, which the apostle
hath recourse to, had been that which at his first calling and conversion he
put forth, then this speech of the apostle concerning this faith must have
been limited to that first act of faith. But if it prove that that act of faith
the apostle quotes of Abraham was that faith he put forth many years after
he had first believed, then it must necessarily be understood that Abraham,
after he was converted, in believing for righteousness looked upon himself
as ungodly. He had no eye to works no more than at the very first.
Now it proves to be thus indeed ; for it is in the 15th of Genesis that you
find this first said of Abraham's faith, whereas Abraham had been con
verted and a believer many years before ; for Gen. xii. 1-3, you read of
Abraham's call out of his own country, when yet he believed : Heb. xi. 8,
' By faith Abraham, when he was called to go out into a place he after re
ceived, obeyed.' So then Abraham, in believing, for ever looked on himself
as ungodly.

[2.J The apostle's scope all along is, to assert the doctrine of justification
by faith only, as well after conversion as in conversion, and how that in
believing a man looks not at work or at himself as working, but eyes God
under this consideration, as one that justifies a person, though ungodly; and
upon those terms cometh to God for justification. And therefore justifica
tion (says he) is not by works, for they are a contradiction to the very
formalis subjectum,* or ih&t formalis ratio of a person to be justified, which
true faith hath in its eye ; for it both considers the person to be justified as
not working, yea, as ungodly. And the formal consideration it hath of God,
or under which it eyeth him, is, that he is a God justifying the ungodly.
Now if this be the nature, the tendency of faith as justifying, then, says the
apostle, it is impossible to be justified at all by works; but if we are justified,
it must be by faith. For by this faith excludes works in the very formalis
ratio of the subject to be justified, who is one that worketh not, and in the
formalis ratio of the object it eyes, the person justifying, God justifying the
ungodly. And therefore we may be said to be justified by faith all along, after
conversion as well as before we are ; * for the just live by faith,' and the
righteousness of God is still revealed from faith to faith, as he had shewn
* Qu. ' ratio subjecli ' ? — ED.

CHAP. VI.] IN OUR SALVATION. 105

in the beginning of his discourse : chap. i. ver. 17, ' For therein is the
righteousness of God revealed from faith to faith ; as it is written, The just
shall live by faith.' Then it must be after conversion as well as before
that the faith of a believer doth in some true and real perspective or other
look upon himself as ungodly, and as having no works at all ; and for every
apprehension of faith the believer must look on himself as ungodly. Faith
and truth are the nearest of kin of all things else ; therefore that which God
would have me believe must have the greatest and clearest truth in it.
Therefore this must remain a certain and irrefragable truth, that after con
version a man may be said to be an ungodly person. And how can this
be ? Why, it is no way solvable but by this, that a man having once been
an ungodly person, and in such an estate he is to look upon himself, as in
himself, for ever as such, when he comes to be justified. In the 2 Cor.
xii. 5, you have Paul distinguishing concerning himself: ' I knew a man in
Christ : of him I will glory, yet of myself I will not glory ; ' yet this man
was himself, that same one individual Paul. So then Paul in Christ is
differing in his own eye from Paul in himself. Thus here a believer is
taught this strange distinction, to acknowledge himself as in Christ to be a
new creature, a person godly, but yet to turn the other end of the pro
spective, and view himself as in himself to be an ungodly person, utterly
ungodly. And if he will at any time present himself afore God's throne for
justification, he must plead snbformd impii, as our law says in another case,
sub forma pauperis. He must appear in his unregenerate rags, or rather
nakedness, as a person abominable, cast out, and weltering in all his blood;
for God as justifying regards nothing at all that difference, which yet himself
hath made, of godly and ungodly, — godly since regeneration, and ungodly
afore, — but looks upon the man as environed with the guilt of both estates,
and so having been once godly ; * as one that is in that court to be ad
judged, reckoned so still. It is not a man's new godliness takes away
the guilt of his ungodliness, but it is only God's imputing a righteousness
to him that is none of his own. Now look how God, as justifying, looks
upon things ; so will God have faith, as justifying, to view things also.
And therefore when faith comes afore a justifying God, it must lay aside
the thoughts of its own works ; though it have never so many to plead in
its own court, yet it must fall down and acknowledge (as they at the altar
did), ' A Syrian ready to perish was my father ; ' and an ungodly person I
was once, and am still, as in the guilt thereof ready to perish, and as in
thy sight (0 Lord) I present myself afore thee as such ; and I cast myself
upon thee to justify me, not as now godly and converted, but as ungodly,
for so I was once, and am ever so to be reckoned, in myself considered.
And this is clearly the faith we first brought to God when we first believed ;
this is the faith we live by, and this is the faith we are to die in. And so
as justification in God is one uniform act, actus individmis, as divines speak,
so hereby it comes to pass that faith (take it as it justifies) is also an act of
one kind, uniform, constant, and like itself, both at first, at last, and all
along ; it is ' A believing on God, that justifies the ungodly,'

Now faith would not have a ground for such an apprehension, unless a
man had been sometimes in such a condition wherein he was utterly un
godly ; and experience of that estate, by having passed some time of a man's
life therein, helpeth faith to think, yea, formeth in the heart the thought of
this condition. Take John Baptist, sanctified in the womb, who grew up
to actual faith after, yet he apprehended, though not by experience, yet
* Qu. ' ungodly ' ? — ED.

106 THE WORK OF THE HOLY GHOST [BOOK II.

from the word, as David also did, that in his conception he was utterly un
godly, nothing but flesh. Bat if a man hath found himself to live in such
an estate some years, and hath been convinced of it, then experience helps
faith, and teacheth it this so hard lesson, than which there is none harder
in the school of Christ. And this Abraham was taught by occasion, that
himself had lived in such a condition afore his call, having been brought up
in idolatry in his father's house : * for they served other gods,' saith the
Holy Ghost, Josh. xxiv. 2, speaking conjunctively of Terah, Nahor, and
Abraham. And therefore in God's call of him the words run thus :
Gen. xii. 1, * Get thee from thy father's house ;' that is, leave their sins
and ways, as Ps. xlv., in God's speaking to the church, that phrase is in
like manner included. Now hence it was that Abraham ever after, when
he came to believe, first looked upon himself as in the guilt of this estate.
I was an idolater, might Abraham say, and would have been so still ; there
fore I believe on thee, 0 Lord, who justifiest not Abraham as religious, but
Abraham the idolater. I reckon not myself by what through thy grace I am,
but what but for thy grace I should have been. Paul speaks of himself, * I was
a blasphemer once,' and I reckon myself so still ; and all the sermons I have
made, it was not I, but the grace of God in me. •* Take the I, and put no
thing but blasphemy, persecution, and all concupiscence to it, for this /
consisteth of nothing else. And the sense of this caused Paul to say, ' I
know nothing by myself, yet lam not hereby justified,' 1 Cor. iv. 4; that is,
suppose I did know nothing by myself since conversion, yet I know so much
by myself before as it would never justify me. But as to that point, the
faith I live by is to believe on him that justifies the ungodly. So then
the experience of such a former estate of sin helps that part of faith which
consists of self-emptiness.

2. As this dispensation of God layeth a foundation for that private part
of faith, self-emptiness, so it^is sanctified by God as a help and promoter
of faith in its positive acts.

(1.) Faith, as ye know, lies in a confidence (as the apostle expresseth it)
in an adventuring to cast my soul on Christ for salvation. Now if a man
hath adventured upon some uncouth doubtful way, and found success and
issue therein, he is emboldened to attempt the like with more resolution,
especially in some special desperate case ; he made such or such an attempt,
and it succeeded. Now, when thou at first conversion sawest thyself (I
speak especially to such) as to the time past of thy life to have continued
in a lost and undone condition, and foundest thyself hopeless and helpless
in respect of any power or qualification in thyself that might stand thee in
any stead, tell me, was it not a bold adventure to begin first to believe ? It
is certain the first act of faith that any man doth put forth (and every man
had a beginning) was the boldest adventure in the world ; that thus thou,
a soul guilty of nothing but ungodliness, and so much ungodliness for time
past, shouldst stretch forth thy impure hand (perhaps trembling when thou
didst it) to touch him that is the Holy One of God ; to dare so much as to
think with thyself, he may yet love me, pardon me, and be my husband, was
the boldest adventure which thou couldst make. And yet God drew, and
persuaded thy heart to come to him with such a purpose and aim of spirit,
which venturous act of thine he seconded with easing, quieting, and pacify
ing thy heart ; stilling and commanding the waves, that were coming in upon
thy soul, to be quiet for the present ; yea, perhaps owning thy soul with
leaving some impressions and intimations of his love and grace inclining
towards thee. Now then, here is the improvement of this experience. I

CHAP. VI.J IN OUR SALVATION. 107

would have thee (the greatest venture being already borne) be bold to
reiterate the same act of faith continually, which thou mayest now do with
more steadiness and freedom of spirit than when thou didst first believe. It
is a phrase peculiar in the Epistle to the Hebrews, chap. iii. 14, * To hold
fast the beginning of our confidence stedfast to the end ;' as if he had said,
your first onset and attempt, your beginning to venture upon Christ, was
an act of daring ; do but hold fast and renew the same, which you have
greater encouragement to do, if by no other, even by this, that you know
what it is to begin. Consider, thy faith at first act of believing had no ex
perience of its own to hearten it, as Adam and Eve had not when the
promised seed was first preached ; but now faith hath had some experience,
if never so small, at one time or other ; then believe again and again, and
hold fast thy confidence unto the end.

(2.) Yea, the consideration of this may help thee in the worst and highest
temptation that can befall thee, for usually the devil's worst, or the worst
he is permitted to speak of thee to thyself, is to terrify thee with this, that
thou art still an ungodly creature in thy natural condition ; and he well knows
how terrible the fear of that is to a poor believing soul. Well, but yet
such a desperate plunge is not usual with thee ; if thou wouldst speak truth,
thou art seldom brought so low, thus to conclude, or to sit down so persuaded
of thyself, though full of doubts and suspicions. Yet usually when thou
hast cast up all, thou darest not say God hath wrought nothing yet saving
on thy heart. Well, but suppose Satan hath overthrown thee in all suits
and pleas, and thou art reduced to this, I am yet after all this an ungodly
person ; do thou but yet strengthen thy weak knees, and if thou canst not
walk, creep to Jesus Christ and say, What I was bold to do at first, I will
do still ; if I be driven back to that point from whence I launched forth into
the vast ocean of free grace at first, having neither sail nor compass, I will
to sea again ; and as I ventured then, I will do so still. And though I have
missed hitherto, yet there was a time when ungodly Abraham, ungodly
Paul, &c., began first to believe, and to believe on God, as one that justifies
persons ungodly. It is not disproportions of greater or lesser ungodliness
that makes any difference. If thou wert more ungodly than thou wast at
first (which yet thou art not), it matters not with God.

(3.) In the temptation about fears of perseverance or falling away, the
consideration hereof may help thee. Thou hast corruptions break forth
within thee, and thou fearest they one day will undo thee, and are apt to
think, Will God bear with me to the end ? Well, but remember how diso
bedient thou once wert, committing sin with greediness, which now thou
canst not do, a seed of God remaining in thee, which God upholds in thy
heart, as a spark in the sea, that thou canst not sin as thou wert wont. It is
certain thou art not worse in that respect than thou wert in that estate of
ungodliness once ; then reason thus with thyself, If God then loved me so,
and loves his people so whilst in that condition, as he in the end pulled
me forth of that estate, will not this his love more easily be induced to pre
serve and keep me in this estate I yet stand in ? Yes surely, Rom. v. 10,
4 For if, when we were enemies, we were reconciled to God by the death of
his Son ; much more, being reconciled, we shall be saved by his life.' Do
thou now then but make the comparison between the one estate and the
other. Thou never earnest at him then, nor didst anything for him, and
yet he received thee, but now thou comest every day to him, and he reduceth,
and brings thee back again. And consider further, that God, during all the
time of thy unregeneracy, had all that while thou wert running on in sin, a

108 THE WORK OF THE HOLY GHOST [BOOK II.

time in his eye, in which he would bring thee home unto himself, and
relieved himself (as it were) with this, Well, let him now take his swing, I
shall have him shortly on his knees for all this, and he shall come home by
* weeping cross,' and seek unto me for grace and holiness, with the same
eagerness he now pursues his pleasures. So now consider, though thy
spirit by fits runs out into bold evils against him, and corruptions break
forth in thee, that yet God doth, and can much more easily relieve himself
about thee now, than he did before. He says with himself, Well, there is
a time a- coming shortly, in which I shall take him up to myself, and
sanctify him fully, and present him without spot and wrinkle afore myself,
Eph. v. 27 ; it is but bearing with these trifling miscarriages and break
ings forth a little space, I did forbear him much more afore when he did
nothing but sin, and never sought to me in earnest or seriously, nor had I
one jot of service from him all that while ; but now, though he thus sins,
yet I get now and then a lively broken prayer of him, I see his heart is
with me notwithstanding, and he is never quiet till he comes to me again,
and but half his heart and consent is in the sinning, and my free grace is
honoured in him in pardoning of him ; and though I honour not myself so
much in keeping him altogether free, yet he never comes to be as bad as
afore conversion in respect of the frame of his heart in sinning. Surely
then, says God, as I bore with him then, and said his day of conversion is
a-coming ; so I will bear with him now, as a father doth with his son that
serves him, for I see a day of his being made perfectly holy is a- drawing
near, and it is but my waiting till that change shall come. Do thou relieve
thyself with these thoughts too, and help thy faith with this also, that he
that gave at first so great and fatal a blow to thy corruptions, and so sensibly
deaded all thy desires to the world and the pleasures of sin, that thou
foundest them as dead drink to thy stomach which had lost its spirit, and
wrought so great a change in thee then, the same God will at the day of
thy death (which is the next great day when thy change shall come) give
all thy sins a final blow, and an eternal death's wound. Thou hast found
the one in part, and trust him thou shalt find the other. ' Wait ' (as Job
says) * till this great change shall come,' whereof that other was a beginning
and a pledge, and of the two the greater.

(4.) Lastly, the remembrance and consideration of such an estate may
serve, and is sanctified by God, to quicken a believer, and to take the faster
hold of Jesus Christ. And although the strength with which we believe is
wholly and entirely from the Spirit, and put into the soul by him who is
said to ' strengthen us in the inner man,' Eph. iii. 16, yet he useth apt,
and suitable, and fit motives by and with which he conveys it, and conveys
it answerably to the fitness, strength, and force that is in such motives to
work upon an intelligent nature. Now, among all the considerations that
are like to thrust and push on a man's soul to take hold on Christ with vio
lence, and that may quicken him in his way to the city of refuge, even when
his knees would else grow feeble, that which is very powerful is the view
and prospect of an unregenerate condition, and the sins thereof, like an
army sent out to attach him, to course him, and to make him throw and
plunge himself into the water-brook, as the hunted hart more furiously,
when standing still and lifting up his ears, he winds, and hears the cries of
all his sins that trace his blood. When a man shall see and consider, If I
be not found in Christ, then not only all the sins I have committed since I
knew God, but all the bold and bloody transgressions of my youth, the sins
which I have vomited up, shall call me owner and author of them, and I

CHAP. VII.] IN OUK SALVATION. 109

am then still the miserable subject of them ; the vast and thorough prospect
of all this, ever and anon taken in, drives the soul with the more eager
vehemence upon Christ. Or as a man hanging upon a high tree or pinnacle,
having underneath him a gulf of all miseries, as suppose heaps of toads,
and serpents, or ravenous beasts, that lie gaping in a deep pit, ready to
prey upon him, and devour him, if he should let go his hold and fall down
again amongst them (of which he is sensible, having lately scrambled forth
of it, and got up upon that tree of life and preservation) ; the frightful view
and prospect will cause him to make as sure hold as possibly he can, and
to renew his hold again and again, and not to hold with one hand, but with
both, entwining his arms and legs and his whole body about that tree, em
bracing it for preservation, as well as for the pleasant fruit that grows upon
it ; so it is here in this case too.

CHAPTER VII.

The second use we should make of the review of that wretched, sinful state out
of which God removes us by the work of his grace, is to hare our hearts
affected with the sense of God's extraordinary love manifested herein, and
to excite and heighten our love to God by the consideration of this his great
love to us.

II. A second main improvement of the remembrance of thy former con
dition is to intend and heighten thy love to God. This is that second
particular which Paul instanceth in 1 Tim. i. as the redound and conse
quent of having been injurious in his former condition. Grace was abun
dant in love (says he) ; that is, grace made this advantage thereof, to cause
me to love God the more. And this is also the spirit of that saying, 'Mary
loved much, because much was forgiven her,' Luke vii. 47. Christ founds
his reasoning upon two things.

1. God's usual dispensation, which is, that where he leaves one to many
sins, and long to continue in them, when he converts him, he works in
him more love to himself; and on the contrary, where fewer sins have
been, there is less love. For to assert the truth of this, Christ turns it
both ways ; for it follows, ' To whom little is forgiven, the same loveth
little.'

2. Christ founds his reason upon this, that where God shews more love,
he works and draws forth more love to himself again. God chose us to be
1 holy afore him in love.' It was the end of his choice, and the aim of his
love. And as he makes it an agreement that he loved us first, so he will not
bate the least grain, degree, or proportion of love, but he will have use for
it ; and those whom he loves most, he will cause their hearts to love him
more in the end. Now God shews love in this life in no dispensation more
— (I do not say only, or most by this, yet in none more) — for, as I shewed
you, his end in it was to set forth grace, mercy, and love. And therefore,
when he hath effectually wrought upon a soul that had lain in such an
estate, he makes the heart sensible of more love from himself, and so draws
love forth out of the heart again. Est magnes mat/ni magnus amoris amor:
' Love is the loadstone of love,' and draws according to the measure of the
virtue and spirit that is in it. When did Christ ask Peter, ' Lovest thou
me ? ' John xxi. 17, &c., but then, when he had denied him, when he first
met with him after it. And it is observed, that as Peter had denied him
thrice, so Christ asked him thrice, ' Peter, dost thou love me ? ' Christ

110 THE WORK OF THE HOLY GHOST [BOOK II.

expects a proportion of love from Peter to his own love shewn in pardoning
of him. And as for this converting love of God, when fully considered,
whom indeed would not such a love move ? Think how, during thy unre-
generate condition, God lay in ambushment for thee, to environ thee about,
and then overcame thy heart with loving-kindness. Think how during all
that time thou hadst not one good thought of God (Ps. x., ' God was not in
all thy thoughts'), that yet God's heart and thoughts continually have been
upon thee, thinking nothing but thoughts of peace to thee, and not of evil,
Jer. xxix. 11. Thou wert written upon his heart and the palm of his
hands all that time thou didst nothing else but write and score up sins
against him. You may observe (for it is worth it), how out of this dispo
sition of heart in God, the Holy Ghost cannot forbear bringing in the men
tion of Saul in the history of his life and actions, again and again before hig
conversion, as one he had his eye upon whilst he was a persecutor : Acts
vii. 58, ( The witnesses,' knowing his zeal, ' laid their clothes down at a
young man's feet called Saul,' who was consulting Stephen's death, Acts
xxii. 20 ; his hand was in the murder of the first martyr. I saw thee
then, said God to him when he converted him ; and if he tells us of it, he
told himself much more. And again, you have it again repeated in ver. 3
of that chapter, ' As for Saul ' (he stood in God's eye more, and God all
that while took more notice of what he did than of all other men), ' he
made havoc of the church, entering into every house, and haling men and
women, committed them to prison.' And as he said of Sennacherib, 2 Kings
xix. 27, ' I have known thy abode, thy going out, and coming in, and thy
rage against me ; ' so he shews he did take notice of Saul all that while,
but with a differing intention. As he relieved himself against Sennacherib's
rage and tumult, that he would put a hook in his nose, and a bridle in his
lips (' And I will' turn thee back by the way which thou earnest,' ver. 29),
so God did all that while please himself with the thoughts of his purposes
towards this Saul ; that the time would shortly come, that he should have
him come in as fast, and with as much holy violence, to seek mercy from
God, as ever he had gone forth against him ; that he should see him in the
pulpit preaching the doctrine he now destroyed ; that he should have a
hook, a cord of love to strike into his heart and draw him back again ; and
that he had appointed the instant moment when he would throw it at. him,
just when he was going to Damascus. And God, out of his love, pleased
himself as much with the thought of this aforehand, nay more, than he did
at the thought of his turning back Sennacherib, whom, you may perceive,
that God makes sport at. And as God is said to laugh at the wicked, see
ing his day a-coming, Ps. xxxvii. 13, God pleaseth himself with this thought
concerning an elect soul : Well, let him play on the line, the day of his
conversion is at hand, and then I shall have him. Well, this time draws
near, and to shew how much God's thoughts were on it, as ours use to be
on some great occurrence, for which a set time is appointed, God is speak
ing of it a third time : Acts ix. 1, ' And Saul, yet breathing out threatenings,*
&c. You see the Holy Ghost puts in a yet, as if God began now to think
the time long, or was then thinking with himself, his time is but short which
I have allotted him to continue in sin, it is almost out, he yet breathes out
threatenings, but his threatenings now shall breathe out their last. Now, the
same heart and affection God had all that while towards thee whilst in thy
natural condition, and when thou wert committing such and such a sin,
God saw thee ere thou didst him (as Christ told Nathanael, ' I saw thee
under the fig-tree ') loving thee all that while with the same love with which

CHAP. VIII.] IN OUR SALVATION. Ill

he loves thee now, though then concealed, as Joseph was to his brethren.
And as he had appointed a fulness of time for the coming of his Son into
the world, so he had appointed * a set time ' to have mercy on thee, as the
psalmist speaks, Ps. cii. 13. And Oh, how did God long all that while
until that time should come ; as Jer. xiii. 27, ' When shall it once be ? '
And when that day was come, you may see how his heart rejoiced in the
parable of the prodigal : Luke xv. 20, ' When he was yet a great way oif, his
father saw him.' It expresseth his longing, how he looked out aforehand ;
his love sending forth his eyes, as messengers, to feed him with that news
he so delighted in. And after thou begannest but to utter thy heart to him,
he could not hold long, but fell upon thy neck and kissed thee ; so ver. 20.
He broke up that treasure of mercy he had from everlasting laid by for
thee under lock and key of his everlasting purposes, and which he had
reserved and kept for thee as thy portion. Though millions in all ages
had passed afore him, and might have been heirs of it, yet he reserved the
rich robe for thee, and fetched it out for thee, Luke xv. 22. And when
thou begannest to melt towards him for having offended him, and to be
moan thyself (as, Jer. xxxi. 18, the phrase is) more out of love to thyself,
and sense of thine own misery, than love to him, yet he fell a-weeping too
as fast as thou, and his bowels were stirred for thee ; what, says he, * Is
Ephraim, my pleasant child,' come home to me ? And is Ephraim, the
wickedest of all the tribes, become pleasant to me ? God speaks it won-
deringly, as indeed admiring at his own affections, how enlarged they were,
how his love was gushed forth, and therefore well mayest thou. What
heart is there that proves the subject of these glorious, yet true occur
rences, that will not, is not moved at the remembrance or the rehearsal of
them? They so took Paul's heart, that the love manifested therein would
never out of his mind : * I was ' (says he) ' a blasphemer, but I obtained
mercy.' If we had been in Paul's heart to have discerned the mixtures of
the strange affections which met when he put these two together, I and
mercy, who ever would have thought that these two should meet, that were
as distant as hell and heaven ? Who would not (thought Paul) have made
a but of exception at me ? Who would not have entered a caveat against
my ever having mercy, of all men else, if there had been no more in the
world? Ananias puts in a demur, Acts ix. 13, when Christ did but speak
of him; ' Lord, I have heard by many, how much evil he hath done to the
saints at Jerusalem.' And it is said, ver. 21, that ' all that heard him were
amazed.' But yet this Saul obtained mercy, and so hast thou. Oh let
this grace of our Lord be abundant with love in thy heart towards him
again, as it was in Paul's. Paul could never think of these passages, but
a sea of love broke into his heart and overflowed it.

CHAPTER VIII.

That the thoughts of God's excellent love in bringing us out of this ivoful state
of sin into a state of grace, should enkindle in us sacred zeal and fervency of
spirit to live in all holy obedience to him. — And what a dreadful condition
they are in who make an ill use of the doctrine of grace, by abusing it to an
encouragement of carelessness, negligence, or licentiousness.

III. As the considerations of God's love in changing our state may thus
inflame love, so they may enlarge obedience, which springs from love, and

112 THE WORK OF THE HOLY GHOST [BOOK II.

may excite thee to fruitfulness, and abounding in the work of the Lord,
and to be willing to do or suffer any for him. It inflamed Paul's zeal, in
somuch as none of the apostles laboured so much as he. His spirit was
never at rest ; he thought he could never do enough. Peter denies his
Master, it is true, and he did it thrice ; and you know how Christ came
upon him for it, with a higher care of work and labour from him : ' Feed
my lambs.' He says it thrice too in the forementioned John xxi. So as
indeed Christ in that place, to which I have recourse again, would have
Peter make these three commensurable : 1. That as Christ had loved him
more, in pardoning more than to the rest ; so, 2, he expected that he should
love him more ; and, 3, that proportionably to that love, he should give de
monstration of it in his care over his lambs. To move Peter the more to
be willing to do and suffer for him to the last of his days, Christ gives him
a little touch, as I understand it, of some wildness and youthfulness that
had been in Peter's spirit afore Christ had to do with him : ver. 18 of that
chapter, ' Verily, I say unto thee, When thou wast young, thou girdedst
thyself, and walkedst whither thou wouldest : but when thou shalt be old,
thou shalt stretch forth thine hands, and another shall gird thee, and carry
thee whither thou wouldest not.' Peter had had his vagaries, and lived
as he listed ; and further, as may seem, had given an instance lately of
what kind of activities (as I may call them) his youth had delighted in (as
many young men do in bodily exercises, and shewing their strength and
vigour that way, with too much excess of delight and pride in them), in the
7th and 8th verses. He being in a ship (ver. 7, 8), and spying Christ,
girds his fisher's coat about him, and makes no more ado but casts him
self into the sea. The other disciples were of a more sober spirit, and
came into the ship by land,* which he might have done as well as they,
being not far off land ; but as it would seem, he gloried in such feats and
active pranks, and would shew his Master one, who was now risen from
the dead, and was not taken with such things ; and yet there was some love
mingled with this. That which moves me to think Christ had a purpose
to mind Peter of the way of his spirit wherein he had so much delighted,
is that he seems to speak of the whole course of his youth, wherein he had
taken liberty to do what he listed : ' When thou wert young, thou wentest
whither thou wouldest,' that is, didst live to thine own lusts ; which Peter,
in his Epistle, involving himself with others, acknowledgeth : he was as a
loose unruly heifer. And indeed many such things, in themselves inno
cent and lawful, young men are addicted unto ; yet when there is a pride,
vanity, vain glory, excess of delight, with expense of time, they are in God's
eye great sins.-] j As also is the vanity of those scholars who adore learning
too much, and too inordinately love it, from a desire to gain reputation and
esteem. This was Lipsius his confession on a great fit of sickness : I have
not been (said he) covetous nor vicious, Sola mihi placuit dulcis pellacia
musa; only the harlotry of learning took his heart. Christ, you see,
makes this use to Peter of his former wanderings, to move him to be the
more willing to be carried whither God would have him, even to the cross,
as that whereby God ordained to glorify himself in him. And seeing he
had delighted himself in such activities, as a man of mettle and courage,
God therefore would serve himself of this spirit of resolution in him in a
way of trial contrary to the way of his spirit. He was to be hung up by
the heels upon a cross (the worst of crucifyings), to be bound to his good
behaviour thereon. And Peter (says Christ), see that thou, remembering
* Qu. ' in the ship to land ' ? — ED.

CHAP. VIIL] IN OUR SALVATION. 113

what thou wert when young, shew thy valour, thy resolution, when thou
comest to that conflict ; and Peter remembered it, and was moved by it,
2 Pet. i. 14. If this conjecture should not hold, sure I am I find Peter
himself in his epistles urging this as a most provoking argument to quicken
to future obedience. And he puts himself in among the number of those
that had so walked in vanity and sin, for which the popish commentators
would find excuses. He speaking of the genius and spirit of a Christian,
he says, 1 Pet. iv. 3, he is one whose heart this principle hath taken hold
of and prevails upon him, that he no longer should live the rest of his time
in the flesh to the lusts of men, but to the will of God : ' For the time past
of our lives may suffice us to have wrought the will of the Gentiles.' The
strength of this persuasive lies in these two things :

1. They had a long time of their lives already lived in the sins of such
an estate. They had served their lusts, and done nothing for God all that
while ; and there is but a remaining remnant of it left, rov S'TriXoiKov tv tfagx/,
which is as a brand plucked out of the fire. Oh ! bestow that wholly upon
God, with grief and sorrow that so much is spent and burned out in sinning !
Do as much for God as ever you did for the devil. * As you have yielded
your members servants to uncleanness, to iniquity unto iniquity,' adding
one iniquity to another, and thinking you had never done enough for your
lusts, and growing worse and worse, so now yield your members servants
to righteousness unto holiness. And if there were anything higher than
holiness, they should reach at that too. And, 2, He edgeth it with this,
' that the time past might suffice to have served their lusts,' if they could
suppose it to be lawful for any space of time to neglect God's service, and
please and indulge their lusts ; yet those lusts had had sufficient time of
their lives already, and indeed too great a share, and therefore it may well
suffice. If a lust of thy former ignorance tempt thee, is it not an answer,
a sufficient answer, You have been served already, you have your time out,
and too much ? And if it urgeth thee to take a little pleasure for a moment,
and then to serve God again, yield not, no, not for a moment, as Paul speaks,
Gal. ii. Your lusts have had too many moments spent upon them, and
your whole time was due to God, and he hath too little left. For as the
apostle reasons, Rom. viii. 12, * We owe nothing to the flesh, to live after
the flesh,' we have no reason to do the least kindness for it, nor to give
it a crumb, though it were to save a lust's life ; so nor to afford it one
moment of our time, but to give the whole unto God. Now, therefore, it
behoves you to redeem the time remaining to the utmost, to live much in
a little, to do all for God, from a holy grudging that Satan hath had so
much. The apostle Paul makes this of itself an argument to more holi
ness, that by how much less of a man's time is left in the flesh, he should
be the more holy : Heb. x. 25, ' So much the more, as he sees the day
approaching.' And Peter adds this to it, by how much of the time past
hath been lost to God, we ought to take our measure, that the more of
what is to come be consecrated to him. And in 1 Pet. i. 15, 18, his scope
being to exhort to holiness (as that is the main drift and errand of his
epistles), he sets together in opposition and in view their vain conversation
(ver. 18) with that holiness of conversation which God now expected : ver.
15, 'Be holy in all manner of conversation, for ye are redeemed from a
• vain conversation.' He sets conversation to conversation, and holy to vain.
Be holy in all manner of conversation, for you have been altogether vain
in your former conversation ; let the total corruption that was in the one
therefore provoke to a total sanctification in the other. And indeed such

VOL VI. H

1 14 THE WORK OF THE HOLY GHOST [BOOK II.

grounds as have lain long fallow, you expect the greater crop from
them.

IV. The last advantage which we may have by occasion of such an estate
of sinning, is to remember it, to keep our spirits low and humble for ever,
after conversion wrought ; and the like use ought to be made of any great
fit of sinning. You shall therefore find that the apostle Paul, who had as
high manifestations of God as ever man had, for no man ever since or
before him had the like (our Lord and Saviour Christ himself, though he
was transfigured upon the mount, yet he had never been rapt up to paradise,
nor into the third heaven, as Paul was, but lived by faith as we do), yet
that which kept him low all his days, was the remembrance of what he
had been. You find two expressions to this purpose. The one in 1 Cor.
xv. 9, ' I am,' saith he, ' the least of the apostles, that am not worthy to
be called an apostle,' though he doth profess elsewhere, that he laboured
more than they all. But if you look into Eph. iii. 8, which is the next
text, he goes lower : ' To me,' says he, ' who am less than the least of all
eaints.' The one phrase (viz., that which he useth in the Corinthians) is
a diminutive expression, sXa^iffros, the least of the apostles, and yet there
he compareth himself with apostles. But in that place of the Ephesians
he compares himself with saints, and useth a more diminutive expression,*
if there be anything ' lower than the least,' he humbleth himself to it ; and
that not in relation to apostles, but in relation to saints. Now what was
it that kept Paul, that had all his grace in him, and all the cause in the
world to be rapt up above the rest of saints and apostles in privileges
vouchsafed to him ? You shall find it in that 1 Cor. xv. 9 (that which I
quoted even now), where having said, ' I am the least of all the apostles,
that am not worthy to be called an apostle ;' in what follows, you find it
was the remembrance of his former .condition, and of what he had been,
persecuting the church of God, that moved him to such humble thoughts
and words. You know when he speaks of his unregenerate estate in 1 Tim.
i. 11, ' I was a persecutor,' saith he, ' and injurious,' &c. This was it he
bore the scars of, in his own spirit, to his dying day. And you may observe
how he did grow up into this humility and into this lowness in his own
eyes. When he wrote that Epistle to the Ephesians, he was an aged man :
he styles himself there « Paul the aged ;' he had written to the Corinthians
long afore. You see he grows to a deeper sense ; he was the least of the
apostles then, but now the least of all saints. And what was it that did
make him thus low, and that he did grow up into a daily sensibleness, the
more God loved him and revealed himself to him ? Even his own vileness,
the consideration of what once he had been. ' Because' (saith he) ' I have
persecuted the churches.' Why Paul, he had thought of that sin a thousand
times, but still the older he did grow, the more it did sink into his spirit,
and humble him the more. Hast thou had any manifestations of God to
thy spirit ? Hast thou prayed well to-day ? And art thou proud of it ?
Hath God lifted thee above others in spiritual privileges ? Come, take
but a turn in thy unregenerate condition. Let me bring to thy remem
brance thy old walks ; what wert thou ten, twenty, or thirty years ago ?
And what wert thou doing of then ? Dost thou not remember ? Suppose
a man had lived with Nebuchadnezzar after he had come out of the wilder
ness from amongst beasts, and should have heard him talk as presump
tuously as before, ' Is not this great Babel I have built ?' If one should

* Namely, iXa^/cTor^w. — ED.

CHAP. VEEI.] IN OUR SALVATION. 115

but have minded him, and bade him go to the wilderness where he was two
or three years ago, it would have pricked his bladders and let out the wind ;
BO it will have the same effect in thee.

I have made many uses, you see, of this great point for you ; there is
one use more (it is a bad one), which I am afraid some of you will make
for yourselves ; it was Paul's fear, also his fear to prevent it ; and that is,
that seeing a man who hath lived in a a state of sinning often hath, and
may have, this event, to be converted at last, I will even continue in sin,
that grace may abound, or at least I will presume still to continue as I am.

1. I will give the apostle's answer, Bom. iii. 8, ' Let us do evil that good
may come ; whose damnation is just.' He throws hell-fire back again upon
them, and that is all the answer ; that if God, upon such an arguing of
thine, should pronounce such a sentence on thee, and swear against the 3 in his
wrath, thy damnation were just ; and this God often doth against many.
For in thus arguing, besides thy abuse of the sweetest attribute of mercy,
thou assumest to thyself God's highest sovereignty and prerogative, which,
if ever in anything, lies in this, that he can bring so great a good out of so
much evil ; and yet in so doing he barely permits the creature to go on, leav
ing them to their own ways. But thou art active in all thine, and by
this proclaimest thyself, ipso facto, the greatest rebel that God hath on earth.
You know that great and terrible place, Deut. xxix. 18-20. God was
tendering that day the covenant of grace, as is clear b}7 Paul's application
of that sermon, Eom. x., and by the first verse of that chapter. And he
bids them take heed, lest there be a root of bitterness, an evil heart in one,
that says, ' I shall have peace, though I walk on in the imagination of my
heart, and add drunkenness to thirst,' that is, to satisfy my lusts. * The
Lord will not spare that man,' but then (even whilst he is thinking such a
cursed thought), ' the anger of the Lord shall smoke against that man, and
all the curses in this book shall lie upon him, and the Lord shall separate
him unto evil, single him forth of all the tribes,' &c.

But shall I close with thee now at last ? Dost thou begin to be sensible
thou hast gone on in such a condition to this hour ? Go home and tell
God of it ; there is no remaining in it, no, not for an hour, for the wrath of
God abides upon thee. Yet say not there is no hope (as they in Jer. ii.),
for you have heard, it is one of God's greatest designs to exalt grace, love,
and mercy upon men, by and in that way. Let all that is in God encourage
thee. Thy way out of it hath been made plain before thee ; it is regenera
tion, that passage from death to life. Oh, begin to seek to obtain it ; if
thou hast a mind to Christ, assure thyself he hath much more mind to
thee. Art thou wambling ? Art thou whimpering ? I assure thee he is
gone forth to find thee ; Luke xv. 4. He goes out to seek that which is
lost, long before he finds it. He will meet thee half way (as you have it in
the same 15th chapter of Luke, verse 20). Only let me persuade thee to
turn now to him. Thou art not only perhaps undone else, but if ever thou
dost hereafter turn, thou wilt repent thou didst it no sooner. Yea, thou
wilt repent for nothing more, than that sin had so much more time after
God had moved thee. It is the ingenuity of true grace (which is love to
God) so to work. Come, it may be a match between Christ and thee
before midnight yet; it was so to the jailor, Acts xvi., in a less space.
Come ! I have spoke thy heart, and have hold of it. I will not let thee go.
What thou and God will alone together make out of it, I know not ; there
may be but an inch between thee and eternal glory ; wilt thou defer ? Oh,
unkind ! If thou hopest to go to heaven, shall God have no glory out of

116 THE WORK OF THE HOLY GHOST [BOOK II.

thee, in amends to what is past ? Shall thy ' no longer to live to the lusts
of men,' be thy « no longer to live' ? Tell me how many years hast thou
lived in sin ? What is thirty or forty years ? May not that suffice to an
enemy that will destroy thee ? In a word, I have told you a long story of
God's design in suffering the bulk of his elect to go on to years of discretion,
ere he converts them ; and that his design therein is glory to himself. But it
is meet for me withal to tell you, yea, indeed end in telling you it, that
as God's design is to shew love in it, so wisdom also. And therefore
ordinarily his design, is so to convert, after such a time of sinning, as pro
vidently to have such a time in thy years remaining, as to have a glory out
of thee in thy fruitfulness and obedience. There are but few instances of
late repentance. All the epistles of the apostles speak of men that had
formerly been in such a condition of sin, but they were yet written to them,
whilst alive, and now turned, and as remaining surviving subjects of exhor
tations to all holiness, and left to give demonstration thereof. My brethren,
God is so wise, as he will compass and grasp both ends. As he will leave
a time in which you may have experience of such an estate, so he will
ordinarily so convert, or not at all, as there may be a time to shew forth
the contrary graces for his glory, which % is made the end of conversion
1 Peter ii. 9. And of the two, you may well give God leave to project the
latter for the longer time, for a little of the other sufficeth. I observe it in
this epistle to Titus, that this grace and love (which Paul says appeared to
ns who were sometime disobedient, in this third chapter), is in chap. ii. 12
said so to appear, as that men may afterwards give demonstration of their
living soberly, righteously, and godly, according to that grace, even in this
present world ; for otherwise, whilst they are in the world, God would lose
his design.

CHAP. I.] IN OUR SALVATION. 117

BOOK III.

The necessity of regeneration demonstrated by this argument, that all that God
and Christ have done towards their reconciliation to us will profit us nothing,
unless we be reconciled to God. — And how conversion is set forth under the
notion of reconciliation as on our part.

And all things are of God, who hath reconciled us to himself by Jesus Christ,
and hath given unto us the ministry of reconciliation ; to wit, that God was
in Christ, reconciling the world unto himself, not imputing their trespasses
unto them ; and hath committed unto us the word of reconciliation. Now
then we are ambassadors for Christ, as though God did beseech you by us :
we pray you in Christ's stead, be ye reconciled to God. — 2 COR. V. 18-20.

CHAPTER I.

That notwithstanding what God and Christ have done for their reconciliation
to us, it is, by God's ordination, necessary that we be reconciled to God, if
ever we be saved. — This proved from God's design in his reconciliation to us,
to glorify his holiness, Sc.

OUR apostle professeth to declare in these, and the foregoing words, the
whole substance of the ministry of the gospel, which he and his fellow
apostles were entrusted to deliver to us : ver. 18, * God hath committed to
us the ministry of reconciliation;' which message or ministry consists of two
parts.

1. A reconciliation wrought on God's part towards us, in the effecting of
which Christ was concurrent with him ; for « God was, in Christ, reconciling
the world to himself.'

2. The other business is a reconciliation on our parts, enforced from
what God and Christ had done ; and this is equally necessary unto man's
salvation, as that reconciliation on God's and Christ's part is : ver. 20,
' Now then we are ambassadors for Christ, as though God did beseech you
by us : we pray you in Christ's stead, be ye reconciled to God.' Now as
these are the two parts of the « ministry of reconciliation,' that is, of the
gospel, so they must be understood to be two essential requisites, to make
our salvation complete, and both alike essentially necessary thereunto, and
without which we shall never be saved, as those obliging words of God and
Christ, ' beseeching us,' ver. 20, shew. Now under the notion of our being
reconciled to God, he intends, and involveth both, the whole of what is
requisite on our parts from first to last, both that work of reconciliation
effected in our regeneration, whereby we enter into that estate, and which
is required of those to whom this gospel comes, to estate them into salva-

118 THE WOKK OF THE HOLY GHOST [BOOK III.

tion, and also a daily proceeding to perfect that reconciliation (after it hath
been begun) by faith and repentance towards God and Christ.

For he applies this doctrine to the Corinthians, that had been reconciled
already. And yet (says he), ' be ye reconciled.'

Obs. Notwithstanding what God and Christ have done towards our recon
ciliation on their part (which is the first of the message), there is a neces
sity, by God's ordination, of our being reconciled to God, if we be partakers
of salvation. For the apostle, having distinctly declared both God's care
in it and Christ's, he from thence presseth this on our part, as that without
which the other would be in vain, to the attainment of God's intention and
aim in both, which is our effectual salvation. And to impress this the
more effectually upon the spirits of men, the apostle tells them that himself
and other apostles and ministers to whom this ministry is committed, are
ordained ambassadors of God, not only to proclaim and declare to us this
fore part of the message, ' That God was in Christ reconciling the world
unto himself,' and that Christ * was made sin for us ;' but that himself and
the other apostles were ambassadors of God and Christ, to beseech us to
be reconciled : ver. 20, * Now then we are ambassadors for Christ, as
though God did beseech you by us : we pray you in Christ's stead, be ye
reconciled to God.' Which beseechment denotes not only their gracious
condescension, or mere desire to us, but loudly speaks the absolute neces
sity of our being reconciled by God's appointment ; as without which, if
not performed by us, God should lose what he had wrought towards it, and
Christ should lose his labour and reward ; and the design of his having
been made sin for us. And that this is God's resolved ordination, he fur
ther enforceth from the end of God's having set up and established such a
ministry of his apostles and their successors in the world, whose office is an
embassage from the great God by preaching, and then by writing their
epistles, to reduce and bring in the elect fallen into a rebellion against him.
Which reconciliation of them, if it had not been necessary, this great insti
tution of God had been in vain and to no purpose. I might say of this
matter what the same apostle on behalf of the resurrection argues : 1 Cor.
xv. 14, ' If Christ be not risen, then our preaching is in vain.' Thus I
might say concerning your reconciliation, If what God and Christ have done
had alone perfected it, and no more had been to be clone in us, then is our
preaching the Scriptures of the New Testament vain: Rom. x. 13-17, * For
whosoever shall call upon the name of the Lord shall be saved. How then
shall they call on him in whom they have not believed ? and how shall they
believe in him of whom they have not heard ? and how shall they hear with
out a preacher ? And how shall they preach, except they be sent ? as it
is written, How beautiful are the feet of them that preach the gospel of
peace, and bring glad tidings of good things ! So then faith cometh by
hearing, and hearing by the word of God.' The word of God is God's
ordination and appointment, without which none of us of years shall be
saved. Here the necessity lies, it was God's pleasure so to order it ; if
therefore our apostle makes a necessity of his preaching the gospel to men
(' A necessity,' says he, 1 Cor. ix. 16, 'is laid upon me to preach the
gospel), then there is a greater necessity that those that hear the message
of it should obey it, if ever they be saved. For the necessity of his preach
ing the gospel was the foundation of the necessity that is laid upon all other
ambassadors like to him. All this is farther illustrated by Eom. x., verses 13
and 17 compared. Let us now consider how God hath threatened (2 Thess.
i. 8, 9) finally to destroy them who obeyed not the gospel, who came not in

CHAP. I.J IN OUR SALVATION. 119

to him, and entertained not this infinite love and grace with all acceptation,
in humbling themselves, believing on him and his Son, and turning unto
him. And it will be manifest that God is more engaged to punish those
his enemies for their refusal of his entreaty, by his ambassadors, who are in
his stead, than the greatest kings on earth are, or can be thought, obliged
to avenge an affront offered to their ambassadors. Read the parable of the
vineyard, Luke xx.

Let us next consider the interest which God the Father and Christ his
Son have, and the part which they act in this our reconciliation. God the
Father's part was to contrive the whole of our salvation, Christ's part was
to purchase it. ' God was in Christ reconciling the world to himself,' &c.
I have elsewhere discoursed of God the Father's original transaction with
Christ about this,* which I will not repeat, only I cast in the single con
sideration of it in the text to enforce the thing in hand. In the 28th verse,
his preface to all this is, < All things are of God, who hath reconciled us to
himself by Jesus Christ : ' the spirit of which connection I extract into
this, that the great God, of whom all things else are, hath made this his
masterpiece, and his heart was in it above all other things (and therefore
he sets it against all things else), and his wisdom and all his other attri
butes were especially at work about this, ' who works all things according
to the counsel of his own will.' As the same apostle says upon the same
occasion, Eph. i. He therefore hath been most consultive about the effect
ing of this, and for the bringing it to its performance according to his own
desire. And therefore he who hath contrived to effect all things else in
such a manner wherein they shall be most for his own glory (' All things
are of him and for him,' Rom. xi. 36), hath above all others contrived this
business of man's salvation. And therefore we may be sure he was most
regardful and heedful that it should be effected upon such terms as should
be for his own high honour and glory, as well as our salvation ; that he
might have glory by it, as well as we have peace. When that great pro
clamation of peace and goodwill to men was made by the angels at the birth
of our Lord (which contains the whole of reconciliation on God's part), it
runs thus : < Glory be to God on high,' that is first ; and then it follows,
' Peace on earth ; good will towards men.' This was to shew that he had
so ordered it, that our peace and his glory should run along together.
Now if we should have peace and pardon from him on account of what
Christ hath done, and we should remain unreconciled to him both in heart
and life, then here were dishonour to God the Most High, and a violation
of peace on earth too. But surely he hath disposed matters so, that as he
would shew himself a friend to you, and manifest good will to men, so withal
he would appear a friend to himself, and true to his own interest, which is his
glory. This is indeed but a general, and yet it comprehends all his attri
butes ; all and each of which are his glory. I shall instance particularly in
the glory but of one or two of them.

1. As to his holiness, when I discoursed of those transactions of the
Father with Christ, I shewed that God, merely to give satisfaction to justice,
ordained the sacrificing his Son. And it was (as we have it, Rom. iii. 26),
' that he might be just, and the justifier of him that believes in Jesus.'
Now if, to be true to that attribute, « he spared not his own Son,' so then
here he having another attribute as near and dear unto him, viz., holiness,
that must be complied withal to vindicate its honour. And therefore, as

* In the Discourse of Christ the Mediator, Vol. III. of his Works. [Vol. V. of
this Edition.— ED.]

120 THE WOKK OF THE HOLY GHOST [BoOl

God will be just in saving, which cost Christ his blood, so he will be holy
in saving us too. Therefore, ' as he that called you is holy, so you must be
holy,' and ' called with an holy calling,' 2 Tim. i. 9. It is not his purpose
of grace towards you in Christ Jesus will serve the turn. Because it is
written, ' Be ye holy, for I am holy,' 1 Pet. i. 15, 16. He is resolved on
it, and therefore « without holiness no man shall see God,' Heb. xii. Cer
tainly he abated not his Son the least point that justice demanded. If he
would not that the cup should pass at his then so earnest entreaty, then
if it were possible to suppose Christ would supplicate him now, to let re
generation or reconciliation pass off without effect in saving any of you,
God would not.

2. A second attribute he intended the glory of in the matter of reconci
liation between him and us, was principally the glory of his grace. He
designed to set forth his love so as to attain the ends of loving. It is not
to give forth peace only, but to manifest good will and kindness, as that
speech of the angel shews, Luke ii. 14. Yea, the ground of his shewing
mercy is his love : Eph. ii. 4, ' God who is rich in mercy, for the great
love wherewith he loved us.' And although on our part our love and
friendship to God is not the ground of his, yet it is the end or aim of his.
Though he did not love us because we loved him first, yet he loved us that
we might love him again, for ' He chose us that we should be holy in love,'
Eph. i. 4. Therefore in those he saves, if there were not wrought an in
ward principle of love and friendship, and good will mutual again to him,
that might answer this his love, his love would not have its end ; and
would be finally cast away. For so we reckon love to be given away in
loss when it is not answered in its kind ; that is, with a true love again.
God would have his love valued and esteemed by those he saves ; for love
is the dearest thing that any one hath to bestow, because whosoever hath a
man's love hath all he hath, for it commands all. And therefore God, who
is love (1 John iv. 8), will not cast away his love, especially not such a
love as this. And yet this love were lost if not esteemed by us, and if
esteemed by us it will work holiness in us, and we shall be ' holy before
him in love,' Eph. i. 4. These arguments, to prove the necessity of our
being reconciled to God, have been drawn from the part which God the
Father hath in our reconciliation.

CHAPTER II.

The necessity of our being reconciled to God evinced from Christ's design in his
work of reconciliation.

^ The next argument shall be fetched from Christ and his part in recon
ciliation, of whom it is here said, ' God was in Christ reconciling,' &c.
Christ's interest was considered by God, and Christ's concernment is such
in this matter that I may without any scruple of diffidence pronounce, that
Christ would rather lose all he hath on his part done or suffered for us,
than that we should be saved without being reconciled to God by a true
work of regeneration.

In the foresaid transaction of God with Christ about the reconcilement
of us, I shewed there was a covenant made between God and Christ in our
behalf. And therein God the Father meant not to put such upon Christ as

CHAP. II.] IN OUR SALVATION. 121

should continue wholly averse in disposition towards him ; for Christ by
covenant was to be a husband as well as a redeemer from sin, and the
agreement between him and his Father was (as Jacob's with Laban), to pur
chase his wife to himself : Eph. v. 25-27, ' Husbands, love your wives,
even as Christ also loved the church, and gave himself for it ; that he might
sanctify and cleanse it with the washing of water by the word, that he
might present it to himself a glorious church, not having spot, or wrinkle,
or any such thing ; but that it should be holy and without blemish.' It is
but reason then, and what he deserved, that he should have such for his
spouse as should love him again. This covenant between God the Father
and the Son is rehearsed in Ps. ex., ' The Lord said to my Lord,' &c. And
he took an oath to it, that « he should be a priest,' ver. 4, which was a
great word ; God the Father therein expressing the call he gave him. But
then withal his Father engageth and promiseth that ' his people should be
willing in the day of his power.' Thus the Father acts in his part of the
covenant with Christ. And then Christ on his part resolved and agreed to
see those he would save, to become * his seed,' and to be born of him, or
he would never have been satisfied : Isa. liii., ' He shall see his seed, and
be satisfied.' He resolved that they should come to him, as his Father
promised they should, as that speech of his shews : John vi., * All that the
Father hath given me shall come to me.' The Father not simply gave
them to Christ to save them, but promised withal that they should come to
Christ ; and coming be subject to him in all things, Eph. v., as the law of
the marriage covenant requires. And there is a promise on Christ's part,
to * raise them up at the last day.' And to that end he ceaseth not till he
presents them to himself, ' a glorious church, without spot or wrinkle,'
Eph. v. 26, 27. Yea, I may not stick to say, that Christ otherwise would
be content to lose all he now hath done, rather than that any one should be
saved and not reconciled to God his Father. And the reason is manifest ;
for otherwise he should be the minister of sin, which he abhors. Thus the
apostle argues, Gal. ii. 17. And it is the full and direct scope of the
apostle there. For, treating of the doctrine of free justification or salvation
in that epistle, which the adversaries thereof branded fora doctrine of licen
tiousness, the apostle abhors it with the greatest indignation, in saying
that this were indeed to make Christ the minister of sin, if he should have
died to procure the justification of an}7 that are not sanctified. And from
heaven Christ himself declared to Saul, that « He sent him to open the eyes
of the Gentiles, to turn them from darkness to light, from the power of
Satan unto God, that they may receive forgiveness of sins, and an inherit
ance among them which are sanctified by faith that is in me,' Acts xxvi. 18 ;
that is, to be a means of their regeneration. And otherwise he should but
have tied God's hands from hurting us or destroying us, whilst we should
have a licence left us to provoke him and continue in sin. No ; Christ is
more tender of his Father's glory than so ; and though he is a ' Saviour
perfect,' yet he becomes the 'Author of eternal salvation,' but * unto those
who obey him,' Heb. v. 8, 9, which none will do until born-*again.

Lastly, The demonstration is drawn both from God the Father and Son
jointly. This great design of their reconciling sinners, as agreed on by
them, became matter of the greatest delight to them ; and which, when
concluded, their hearts were infinitely taken up with; as in Prov. viii.
Wisdom, that is, Christ, exults in the remembrance of it, as it was in his
own and Father's heart afore the world. Yea, and God's end in loving us,
and Christ's end in dying, was to delight in our persons ; as Zeph. iii. 17,

122 THE WORK OF THE HOLY GHOST [BOOK III.

' He will rejoice over those he saves, and will rest in his love towards them,'
as thinking his love well bestowed, and being abundantly satisfied and con
tented in it. And he promiseth Christ that he should greatly delight in
the beauty of his queen, Ps. xlv. And Christ accordingly in that love-song
declares his infinite delight in his spouse, and Cant. vii. 6, ' How fair and
pleasant art thou, 0 love, for delights ! ' It is Christ's speech. Now if to
delight in those he saves were one great end of both in their counsels about
us ; then of necessity there must be wrought a reconciliation in us unto them,
as well as a reconciliation for us by them : there is no way for them to
attain delights in us, unless our hearts were won to them, to love and delight
in them again. It is true, God loved us when we were enemies, Rom. v. ;
yet delight in us he could not, unless we be made friends to him. All the
sweetness of love lies in the reciprocation. There is nothing more grievous,
more hateful, than to love and not to be beloved. As out of his own heart
and experience he expresseth it, 2 Cor. xii. 15. Dulce est amare et amari.
At least otherwise there is no rest in one's love, no contentedness or satis
faction in it. If God's end in saving us, indeed, were principally to pardon
us, then he need do no more than kings do when they pardon traitors : pass
such an act upon the party, and there is an end. But God is also to make
friends and favourites of them whom he pardons, and so to delight in them,
and to have communion with them, graciously to accept of them, as well
as pardon them : Eph. i. 6, 7, ' To the praise of the glory of his grace,
wherein he hath made us accepted in the beloved ;' over and above that
' in him we have also redemption through his blood, the forgiveness of sins,
according to the riches of his grace.' And therefore he change th the in:[
ward frame of men's hearts, and makes of enemies friends of them to him
self. Otherwise he could not rejoice in them. For can a man delight in a
toad or a serpent (between which creatures and us God hath put an
enmity) ? What fellowship and communion can light and darkness have ?
The conclusion of this matter discoursed is, that although God the Father
hath transacted all these things from eternity, and that Jesus Christ hath
long since performed all that which might pacify and reconcile his Father,
and procure our atonement with his Father, according to the command and
request of his Father ; yet it was withal agreed mutually then by them,
that not a man, no, not an elect man, should have benefit by either, until
they come in to be reconciled. And that state of this affair I explain by
this instance or similitude grounded upon Scripture, that suppose one oweth
a great sum, and the creditor to whom he oweth it is willing to forgive it
unto this debtor, upon payment made by another whom the creditor doth
under-hand himself procure to pay it, at his request ; yet withal unknown
as yet unto the debtor ; but with this compact of the surety and creditor,
that when this transaction shall come to be made known by them to the
debtor of what they have secretly done, he, upon effectual notice thereof,
shall come in and acknowledge the debt, seeking the remitting of it unto
him, and acquitment of him, with professed subjection to them both for
ever. Until this be performed by him, the bond, though by agreement can
celled, as in respect of any other payment, yet is still to lie and be kept in
the creditor's hands, who obligeth himself not to give a discharge or release
to the debtor, or deliver in his bond as cancelled, until he makes his
address, and humbly acknowledged the debt ; seeks for an acquittance,
yea, and gets the party who paid it to go along with him to the creditor,
to mediate and plead for him his satisfaction given him ; and sue forth the
acceptation of that payment of his for him in particular, undertaking the

CHAP. II.] IN OUR SALVATION. 123

party's heartiest and sincerest engagement of future love and service to both
for ever. And thus does Christ's righteousness and our debt lie both in
God the Father's hands, the creditor, until the sinner for whom the pay
ment was made shall thus come in. And if we could suppose that Christ
had died ten thousand deaths (which was but one sacrifice once offered) for
one man, yet both Father and Son have and are resolved that this man
should never be the better for it till he comes in.

And in expression similar unto this management and ordering of this
matter, you shall find the Scriptures speaking in both the Old and New
Testament, compared. There is to this purpose a passage in Job xxxiii.
22-26, ' His soul draweth near to the grave, and his life to the destroyers.
If there be a messenger with him, an interpreter, one among a thousand, to
shew unto man his uprightness : then he is gracious, and saith, Deliver him
from going down into the pit : I have found a ransom. His flesh shall be
fresher than a child's : he shall return to the days of his youth : he shall
pray unto God, and he will be favourable to him : and he shall see his face
with joy : for he will render unto man his righteousness.' They are the
words of Elihu, which, taken together with the foregoing, from ver. 15, and
then with those which follow after, do set out a fair pattern or draught of
the workings of saving conversion, at the rate they went in those ancient
times, collected by the observations of Elihu upon divers persons in his
view, and set afore Job, to provoke him to conform himself unto them (as
his only course to take), with encouragements of mercy from God, that in
like manner God will be gracious to him, to restore him to his favour, and
that he shall come to ' see his face with joy,' ver. 26. And^ together with
the works or operations, he sets forth the means, which God^then often did
use to work upon men's hearts. As first, visions and dreams, ver. 15-17
(for there this his discourse of conversion begins), ' In a dream, in a vision of
the night, when deep sleep falleth upon men, in slumbering upon the bed ;
then he openeth the ears of men, and sealeth their instruction, that he may
withdraw man from his purpose, and hide pride from man.' And this dis
pensation was the more ordinary means in those times (although to us now
extraordinary). Then secondly, another means were great sicknesses, even
unto death : ver. 19, ' He is chastened also with pain upon his bed, and
the multitude of his bones with strong pain.' And thirdly, the awakenings
thereby are followed by the ' seasonable instructions ' and * directions of a
teacher,' one skilled in soul-saving work ; ' an interpreter ' of God's mind,
to shew what that is for which God saves man, as also what a sinner is to
do, ver. 23, &c.

And that such a saving work of true conversion is intended, the whole
sense of his discourse, from the aforesaid ver. 15, doth plainly manifest.
And first, this his discourse at the entrance shews, at the 16th and 17th
verses : ' Then he openeth the ears of men, and sealeth their instruction,
that he may withdraw man from his purpose,' his resolved course of sin
ning, « and 'hide pride from man ;' that is, truly to humble him, and break
the staff of the pride of his heart. 2. His more full and special instance
he gives in the middle of his narration ; the sick man's case, in^the verses
afore : taken together with this inference he draws from it for instruction
unto all men, ver. 27, 28, ' He looketh upon men, and if any say, I have
sinned, and perverted that which was right, and it profited me not ; he will
deliver his soul from going into the pit, and his life shall see the light.'
And 3. The conclusion of all, in the 29th and 30th verses, as much doth
declare, where Elihu sets a remark upon it : * Lo, all these things God

124 THE WORK OF THE HOLY GHOST [BOOK III.

worketh oftentimes ' (twice or thrice) ' with man : to bring back his soul
from the pit, and to enlighten him with the light of the living :' that is, with
the saving light of life ; as John viii. 12 speaks of them that « live by faith.'
And this speech is the general close unto these instances foregone, and
gathers in all he had said, from the 15th verse downwards; and signifies
all the outward ways and means, with many other the like, which God had
then a-foot, to work savingly upon men ; as also all those particular inward
operations which had been instanced in, and which might be drawn forth
out of one or the other of these passages.

And those particulars are, 1. Conviction and confession of sin, with
brokenness of heart : ver. 27, ' If any man say I have sinned, and per
verted that which was right,' &c. 2. A laying hold by faith on Christ's
righteousness and ransom for his own righteousness and redemption, when
he is affected with that sense of his sin, and own un-uprightness, which
was and is the greatest point which that interpreter shewed or discovered
to him ; instructing him where and in whom the true and perfect righteous
ness of fallen man doth lie, which this humbled soul desires, prays, and
seeks for, and to be made his ; and God to be gracious to him, and accept
him therein ; which God accordingly delivers and renders to him. These
are summarily in verses 23, 24, and 26. And this is accompanied with
turning from sin, in uprightness of heart and holiness of life, for time to
come ; in a course utterly opposite to his former perverting that which was
right, which, ver. 27, he confessed he had run into. And there is a most
comfortable issue of all these upon this man ; which begins at ver. 24,
| Then he is gracious, and says, Deliver him.' Then, namely, when the
interpreter's instructions (whereof some are implied, others expressed) have
had their due course and effects, in all such gracious workings specified,
in the man's heart, answerable to the matter of his message ; which shewed
this man what is man's uprightness ; which in a summary contains direc
tions unto all these ; and which being impressed on his soul as the wax is
with the seal ; for it is with a sealing the instructions (as the word afore
was, ver. 16) he must necessarily be supposed to have had these proper
prints conformable thereunto. Now the issues or consequential privileges
hereof are two.

1. That God doth then, or thereupon, out of his grace, absolve and pro
nounce the justification of him. « The Lord is gracious, and says, Deliver
him.' The word deliver signifies redeem him, that is, from the guilt of his
sin, and hell, or God's wrath. Thus forgiveness of sins is styled, Eph. i.
7, ' In whom you have redemption through his blood, the forgiveness of
sins, through the riches of his grace.' The word deliver him, here signifies
redeem him. And he, that is, God, says it within himself. For justifica
tion ^ is an immanent act, in God's breast and heart, and that is that justi
fication we call inforo coeli, in the court of heaven. He says it before and
unto Christ the mediator. He pronounceth the sentence as in heaven, as
the supreme Lawgiver, ' able to save and to destroy.' Yea, he often says
it and applies it to the man's own conscience, and by a word of his mes
sengers declares it. And then he adds the ground for and through which
he doth it; for (says he) « I have found a ransom ;' and thus he applies it
to this particular sinner. And then,

2. God further causeth this justified soul to « see his face with joy,' ver.
26 ; God lifting up the light of his countenance, and causing his favour to
shine upon his soul, with joy greater than when corn and oil increase.
Which dispensation, after great humblings, deep repentings, long and much

CHAP. III.] IN OUR SALVATION. 125

seeking of his face, God is wont to gratify sincere new converts with ;
Bom. iv. 5-7, and Rom. v. 1, 2, 8, 5, and 11.

And 2d]y. That initial conversion wrought at first, which is called re
generation, is specially intended, and that the words are not meant only
of men renewed or converted already, but declined — though they are indeed
included — the words of those 27th and 28th verses evidence, « He looketh
upon men ; and if any say, I have sinned, and perverted that which was
right, and it profited me not ; he will deliver his soul from going into the
pit, and his life shall see the light.' He lays two things together : 1. That
they are a general invitation and encouragement given to all men who shall
in like manner come in and apply themselves to him ; that God will be
likewise gracious, and pardon and receive any of them into grace and favour,
and ' deliver his soul from going down into the pit,' as he had done this
sick convert : and so general and indefinite a declaration, must necessarily
respect and take in men unregenerate. The bulk of mankind shall hear
this ; who mostly lie in unregeneracy in all times, especially did in those.
Thus John saith of his times, 1 John v. 19 ; hence therefore that exhorta
tion and encouragement to repentance, ' If any man say I have sinned,'
&c., must in a special manner intend the first work of regeneration, and
initial repentance.

The second thing is, that this general proclamation is brought in as a
corollary or inference from the example of this sick convert ; and comes in
upon it, as Elihu's deduction out of it. And therefore the case of that sick
man proposed, must involve and extend to a first conversion, which we call
regeneration. And it is not to be limited only to such as had been con
verted already. And truly the tenor of those words, ' To shew to this man
his uprightness,' doth argue him to have been one ignorant afore, of what
course to take for him to be saved, till taught by this instructor.

But lastly, The final conclusion of all puts it out of exception : ver. 29,
1 Lo, all these things worketh God oftentimes with man ;' and it is a general
one too, comprehending these, and all the blessed operations or effects that
God doth work upon any, to save any of the sons of men (who at any time
are saved) from hell ; and not to be limited to restoring of those patients
that are sick, from bodily sickness, or of men who had had a work of
regeneration already, and had gone astray ; but speaks to all, of all sorts,
and to the unregenerate in a special manner.

CHAPTER III.

That we may be reconciled to God, it is necessary for us to be convinced that
we are enemies to God. — That our estate is dangerous. — That yet God is
appeasable ; that there is a mediator by whom the soul may come to God ;
that we must also seek God and his favour in Christ ; and seek him with,
confession of, and mourning for, sin.

The particular passages which a true and sincere reconcilement doth
require, are either such as prepare the heart to be willing to be reconciled,
or such wherein the substance or nature of reconciliation itself, or wherein
the frame of a heart reconciled, doth consist.

^ 1. For the preparing us to be reconciled it is necessary that we be con
vinced that we are enemies to God, and that he accounts us such ; and
that so long as we remain in that estate, he is also an enemy to us, and can

126 THE WORK OF THE HOLY GHOST [BOOK III.

be no other. This what God in Christ hath done, gives demonstration of.
He would not save us upon Christ's bare entreaty, but he would have satis
faction, and have Christ feel what it was to stand in the room of sinners.
Yea, one end why God saved us by way of satisfaction to his justice, was
that sinners pardoned might, in what Christ suffered, see and thoroughly
apprehend what sin had deserved. And is it not then requisite that they
should at least lay to heart and be sensible of their own treasons and
rebellions, and that God and they are at odds ? Traitors must be convicted
and condemned ere they are capable of a legal pardon ; as sentence must
be pronounced ere a legal appeal can be made. It is so in man's courts,
and it is so in God's proceedings also. Neither indeed will men be brought
to sue out for his favour and prize his love till then ; for it was never heard
any man did heartily sue to one for pardon and peace, with whom he did
not first apprehend himself at variance.

2. It is necessary also that men apprehend the danger of going on in
this estate ; for though one should know another and himself to be enemies,
if he thought his enemy were either careless or weak, he would slight recon
ciliation with him, and though sought unto would not seek it. He who is
mentioned, Luke xiv. 31, 32, sat down and considered if he were able to go
out and meet his enemy, else he would never have sought conditions of
peace. So the soul, until it apprehends and considers (finding God and
itself enemies) what a sore enemy he is, and what a fearful thing it is to fall
into his hands (Heb. x. 30, 31), will not till then care to seek out to him.

3. If one apprehended God implacable, not inclinable to peace, or hard
to be entreated, he would never come at him neither. Thus David, when
Saul and he were at odds, suborned Jonathan secretly to observe what mind
Saul bare towards him, 1 Sam. xx., and when, at the 33d verse, he found
him bent to kill him, David came not at him. So the Jews came away
from God, as a wild ass from its owner, Jer. ii., because ' there was no hope.'

4. The soul comes to be persuaded better things of God, and things that
accompany reconciliation, and conceives hopes that reconciliation is to be
had, and had for it. And therefore in all whom God means to reconcile to
himself, after he hath humbled them he fixeth a secret persuasion on their
hearts that he is ready to be reconciled to them, if they will be reconciled
to him. God gives them a secret hint of his intended good will to them.
He reveals what a gracious God he is, and how freely he pardons. And
because that all acquaintance begins with knowledge, and is the ground of
it, therefore God, when he brings any into this covenant, the first thing he
doth is, * He teacheth them to know him,' Jer. xxxi. 34, and ' gives them
a new spirit,' that they may be able to know him after another manner than
ever before. He teacheth them to know him, especially in his mercy, in
those vast thoughts of mercy laid up in him, Jer. ix. 24 ; to know him to
be ' a God that ever hath loving-kindness in the earth :' though not in hell
to devils, yet in earth to men, and that therein he delighteth, He enableth
him also to see what happiness is to be had in communion with him, by
reason of those glorious excellencies which are in him, and makes such
representations of himself to the soul as allures the heart, Hosea ii. 14 ; God
draws the heart, John vi. 44, for in the 45th verse it follows, * They shall
all be taught of God,' referring to these places of Isaiah and Jeremiah ; for
says Christ, ' It is written in the prophets, they shall be taught of God.'
And the lesson is (as hath been said) to know God ; and God doth this in
a peculiar manner, working another kind of knowledge of himself than a
man had before, or than other men have; for it is a knowledge that

CHAP. III.] IN OUR SALVATION. 127

enamours their hearts with him, and allures them with his good will. And
(says Christ) every man that hath thus heard and learnt cometh to God.
Though all hear the same message of reconciliation, yet God whispers
something to a man's heart that he doth not to every man. The same God
who from everlasting spake unto his Son, and wooed him for us, doth speak
likewise secretly to a man's heart, to allure and woo him to come in to him.

5. And yet, fifthly, if the soul should look upon God alone, as he is in
himself, a God just as well as merciful, he would thereby be discouraged to
come alone into his presence, who is a consuming fire. The glory of God's
justice would dash him and confound him. And as Adam trembled, so
would he, and could do no otherwise. It is the instinct of nature (witness
the heathen sacrifices and lesser gods, as mediators to the great God) to
Beek out ' a daysman,' Job. ix. 33. Yea, it is the way of man seeking
friendship with another to use the mediation of some other that is great
with him that is wronged. Therefore God teacheth such a one, to whom
he means to be reconciled, to know his Son also, whom he hath sent as his
beloved Son, in whom he is well pleased with others too. God holds and
sets forth him as a propitiation, ' that in his blood he may both be just, and
the justifier of us,' Rom. iii. 25. And he causeth his glory to shine, and
appear ' in the face of Jesus Christ,' and secretly points and directs the heart
with an instinct to go to Christ : ' Every man that hath heard and learnt of
the Father, cometh to me,' John vi. 45, as the beasts were taught to go
to the ark. And we thus coming to Christ by faith, and taking hold of
him by the hand thereof, Christ then leads us by the hand to God, Eph.
iii. 18. We have ffgooayfijy^, conduct, and entrance, and access to God,
having such a person with us, and his interest in God to plead for us, and
whose blood and satisfaction we may plead ; we have free liberty of speech
«ra|2»j(r/av, to plead his righteousness and satisfaction, and that with bare-
facedness and boldness, as the word signifies ; not to stand as condemned
prisoners with our faces covered, but as persons acquitted in Christ, plead
ing pardon and confidence. And this is necessary, for as God intended to
shew us no favour without satisfaction, so no more can we apprehend that
his favour, but in and through Christ's alone satisfaction : Rom. iii. 25,
' God hath therefore set forth Christ a propitiation by faith in his blood, that
he might be both just, and a justifier of him that believeth in Jesus.' And
how God should be just, and a justifier of a sinner, no man could ever
apprehend till he bottoms his faith on Christ's righteousness alone, which
only can stand before justice, and break through it unto God.

6. And yet, sixthly, when all this is done, the man must be set a -work to
seek, as a condemned man, God and his favour in Christ, and peace and
reconciliation through him for life, Job. xxxiii. 24, * He shall pray to him,
and he will be gracious, and say, Deliver him, I have found a ransom.'
God himself first sought to Christ, and sought him with all earnestness and
vehemency to become a mediator to him for us, and therefore reason it is
that he should stand upon it to be sought unto, ere we obtain peace with
him. Yea, and though his own Son hath performed it, and he covenanted
with him that he should see his seed, yet God expected that his Son should
seek to him for the acceptation of his mediation, who yet hath merited it,
and who undertook it at his request. And therefore you see what a long
prayer he puts up, John xvii. ; though he says at the 4th and 9th verses,
he hath ' finished the work he gave him to do,' yet he prays for the persons
redeemed, and the acceptation of the redemption wrought, throughout that
chapter. God hath told him, Ps. ii. 28, he must ' ask the heathen for his

128 THE WORK OF THE HOLY GHOST [BOOK III.

inheritance ;' and though they were his inheritance, as he was his Son, and
whom besides he had purchased and bought with his blood, yet he must
ask them. Yea, that glory which was his own before the world was, he seeks
to his Father for, ver. 5. And if it were thus between God and his Son
in the business of reconciliation for us, and that in what he might challenge
as his own, then surely much more it must be so between God and us,
whom this reconciliation most concerns. He therefore pours upon a
man a spirit of grace and supplication, Zech. xii. 10, that is, a spirit to
supplicate for grace.

And the same is evident from the nature of the thing itself. God is the
party superior, and it is fit the inferior should seek to the superior. And
also he is the person wronged ; and though he be willing and desirous to be
reconciled more than ever, yet he will have his favour prized. David
longed to be reconciled to Absalom, yet he would be sought unto, for he
would have his favour prized to the utmost, and not cast away.

Yea, and to be in favour with God being better than life, God will be
sought to with more earnestness, contention, and constancy, than a con
demned man seeks for life : Jer. xxix. 18, ' They shall find me when they
seek and search for me with their whole heart.' And Mat. xi. 12, ' The
violent take it by force.' Though God be most willing to part with this
great blessing, yet that it may be prized and sought, indeed he doth as it
were hold it fast in his hand, and will have it wrung from him by force, as
it were : Mat. xi. 12, * And from the days of John the Baptist, until now,
the kingdom of heaven suffereth violence, and the violent take it by force.'
And in Luke xiii. 24, ' Strive ' (saith he), ' for many seek.' The word in
the original signifies an eager violent contention and wrestling of mind.
And there is reason, from what God did in Christ for us, for this also ; for
how earnestly did God seek to his Son for us ! He expressed all the
earnestness that might be, laying his command upon him, and he added an
oath to it, &c. And doth he not expect earnestness at our hands ? Yea,
how did Christ also, in the days of his flesh, put up an atonement, seeking
to his Father with strong cries and tears ! And shall we think to be heard
with dull and faint cries ? Nay, look, as God himself was more earnest in
this matter of reconciling us than ever in anything else, so he will have us
seek to him with more earnestness and contention than ever we sought
anything, even life itself. And surely, if God hath bidden us seek peace
with men, yea, and to ensue it (as in Ps. xxxiv. 14, 1 Peter iii. 11), that
is, though it fly away, yet to follow it, much more are we then to seek
peace with God himself ; and though he seem to reject us, yet to follow him,
and press upon him as it were from one room to another, that is, from one
performance to another, and so to ' follow hard after him,' as David says,
Ps. Ixiii. 1, 2, 3, to verse the 8th, 'My soul folio weth hard after thee :
Thy right hand upholdeth me.'

7. He will be sought unto with confession of, and mourning for, offend
ing him. For being in bitterness, Zech. xii. 10, and mourning, is joined
with supplication for grace.

And this is necessary to reconciliation, because an acknowledgment is
to be made, Jer. ii. 13. God would be sought humbly unto by us, as
those that are traitors and rebels. And God will have men know when he
pardons, that he knows what he pardons, and therefore will have them
acknowledge what they deserve, « that every mouth might be stopped, and
become guilty,' and obnoxious in their own acknowledgment before him,
Rom. iii. 19. As if a man will become wise, he must become a fool ; so a

CHAP. IV.] IN OUE SALVATION. 129

man that will become a friend to God, must turn enemy against himself,
and judge himself worthy of destruction. And God will have the freeness
and glory of his grace acknowledged in pardoning ; and therefore will have
us confess our evil ways and deservedness of destruction. In the 36th of
Ezekiel, when at the 31st verse he says, that * when he pardoned them
they should remember their evil ways, and acknowledge themselves
worthy to be destroyed ;' the reason follows in the next verse : * Be it
known to you, I pardon it not for your sakes ;' I do it freely : and that ye
may know so much, remember your evil ways ; be ashamed and con
founded for your ways.

And there is good reason also that mourning should be joined to all this,
from what God did in Christ when he reconciled us to himself.

1. For, first, was not Chrioi, who never knew the pleasure of sin, put
to grief? Yea, all the sorrow and smart was his : Isa. liii. 4, ' Surely he
hath borne our griefs,' was * a man of sorrow,' &c. Which sorrows were
put upon him by his Father also : ver. 10, ' He put him to grief;' and
therein indeed put himself to grief. And if they both were thus put to grief
and afflicted, for our reconciliation and peace, then surely the least that
we, who have tasted of, and enjoyed the pleasures of sin, can do, is to
grieve also, for that thing which made both Father and Son to grieve. God
required of Christ to bear our sorrows. Now the sorrows of death, and of
his wrath, God exacts not of thee ; but the sorrow of a friend, the sorrow
of kindness, which causeth not death as other sorrows do, but peace and
joy in the very performance of it, ' repentance never to be repented of.'
He requires thee only to mourn kindly for thy sins that pierced him ; and
such a mourning the nature of reconciliation requires. For,

2. Secondly, where mourning for offending God is wanting, there is no
sign of any good will yet wrought in the heart to God, nor of love to him,
without which God will never accept a man. For the least thing wherein
goodwill towards a friend whom we have injured can be shewn, is to mourn
and be sorry for it : as the least requital for a kindness is to be thankful.
And this all that have affections in them do, when they can in noway else
make amends.

3. Else there is no hope of amendment. God will not pardon till he
sees hope of amendment. Now, until a man confess his sin, and that with
bitterness, it is a sign he loves it, Job xx. 12-14. Whilst he hides it,
spares it, and forsakes it not, it is sweet in his mouth ; and therefore till
he confess it, and mourn for it, it is a sign it is not bitter to him, and so
he will not forsake it. A man will never leave sin till he finds bitterness
in it ; and, if so, then he will be in bitterness for it, Zech. xii. 10 ; and
' godly sorrow works repentance,' 2 Cor. vii. 10.

CHAPTER IV.

How our reconciliation to God consists in renouncing all friendships and inte
rests which stand in competition with his ; and in choosing him for our
alone friend and portion ; in resigning all to him ; in having a disposition
and nature like to God ; and also in all our addresses to God proceeding
from an inward principle of pure good will unto God.

8. Eighthly ; He that will be reconciled to God must part with, and for
sake, all other friends and lovers ; renounce and break off all interests and

VOL. VI. I

130 THE WOEK OF THE HOLY GHOST [BOOK III.

correspondences with them, and choose God for his sole friend and por
tion. And he must choose God for ever, to cleave to him with full purpose
of heart.

(1.) He must renounce all other friendships : James iv. 4, * Ye adul
terers and adulteresses, know ye not that the friendship of the world is
enmity with God ? Whosoever therefore shall be a friend of the world is
the enemy of God.' As God will not have us serve other masters, so not
to have other friends : ' Whosoever doth not forsake father, mother,'
&c., ' is unworthy of me,' says Christ, Luke xiv. 26. And still what God
hath done in Christ for reconciling us, will persuade to it.

[1.] First, God was content to part with his Son, a friend, an old friend,
and a bosom friend, brought up with him ; and yet he was content for a time
to forsake him. Witness that speech, ' My God, my God, why hast thou
forsaken me ?' And Christ was content to part with and leave his Father
for a time. That speech, ' For this cause a man shall forsake father and
mother,' is, in Eph. v. 31, applied to Christ, in his giving himself to the
church, as the context shews.

And he came down from heaven for to make such friends. And thus
each of them parted with their old friends to get new. So do you, and be
content to forsake the dearest you have delighted in, and have been brought
up with. The church forsook her father's house.

[2.] The nature of reconciliation requires it ; for friendship with any
thing else is enmity with God, James iv. 4. A friendship not only with
proclaimed enemies, open sins, but with all the things the world hath, is
vanity- with God. A believer may have a lordship over them, but not
friendship with them. He may use them as strangers and servants, but
not as friends ; so they must not have his heart. ' He that hates not
father and mother is unworthy of me,' says Christ, that is, not worthy of
my friendship, and such a friend as I am and mean to be.

[3.] Choose him alone for your God, to betake yourselves unto him for
ever. Friendship is entered into by choice. Kindred indeed is not, for I
chose not who was to be my father ; who shall be the son of my mother is
not in my choice : but friendship goes by choice. So Jonathan chose
David : 1 Sam. xx. 30, ' Thou hast chosen the son of Jesse' (saith Saul).
So the church : Hos. ii. 7, ' She shall follow after lovers, but she shall not
overtake them ; and she shall seek them, but shall not find them : then
shall she say, I will go and return to my first husband ; for then was it
better with me than now.' She forsakes all other lovers, and betakes her
self to God ; and what says God ? Verse 23, ' I will say, They are my
people ' ; and they shall' answer my love again, and ' say, Thou art my
God,' ver. 23. Which place shews the reason whence it may be enforced.
For God, you heard, chose you, and gave you to Christ before you were,
and he chose Christ for you to be your mediator, and said concerning him,
' Thou art a priest,' and that he would not repent his choice. Now, in like
manner as God did choose you, so must you also choose him. As God
chooseth you * freely,' Hos. xiv. 14, out of good will, and pitcheth his
choice upon your persons, so must you choose him freely, and choose
him, as Jonathan chose David to be his friend, though to the loss of a
kingdom, as Saul told him, 1 Sam. xx. 30. So do thou choose God, though
to thy undoing in the world ; and as he chose you for ever, never to cast
you off, making an everlasting covenant with Christ for you, giving him a
charge to save you, choosing you out of an everlasting love : so you are to
* Qu. ' enmity ' ? — ED.

CHAP. IV.] IN OUR SALVATION. 131

choose him to be your God for ever. And, as Jonathan's heart cleaving to
David, he sware to him, and entered into covenant with him, so must you
do with God. ' I have sworn' (sa}rs David), ' and I will perform it,'
Ps. cxix. And as no difficulty could put God by from his purpose he had
took up towards you, as you heard, so strong was he in it, so bent and
set upon it ; so let nothing that can fall out in your way, losses or
crosses, that you meet with for him, alter your purpose towards him.
As nothing can separate you from his love, so let nothing separate him
from yours.

9. Ninthly, let thy heart resign up itself, and all that it hath, and devote
it all unto God for ever, to be commanded and used by him. Thus friends
use to do, and thus God did for you. For if he ' spared not his own Son,
how shall he not with him give you all things else ? ' Let all you have be
God's ; giving up }^ourselves first unto the Lord, as they in 2 Cor. viii. 5.
Let God have all thy understanding, will, affections, and whatever else.
Let all be his, to command in anything as he pleaseth, and study how to
set all a-work for him ; for he set the infinite depths of his wisdom a- work
to find out a way to be friends with you, and chose that which would shew
most love ; and so do you choose the things that will most please him :
Isa. Ivi. 4 and xliv 5, ' Subscribe with your hands to the Lord, and say, I
am his,' even as friends use to say, Yours to command, and All I have is at
your service. God wrote with his own hand your names in heaven (Heb.
xii. 23), in the heart of Christ ; and he wrote it down in the books of his
decrees, and made Christ subscribe to it that he should be a priest. And
so subscribe you, that you will be for ever his to command and use.

10. And tenthly, o/x/o'i/o/a, or likeness of disposition, is the only sure
lasting ground and foundation of friendship, and is the soul of it, so as it is
impossible two should long be friends, unless the}^ agree in their minds and
affections, loving and liking the same things ; * Can two walk together and
not agree ? ' Amos iii. 3. Therefore, you must get stamped upon your
hearts a likeness to God in holiness, whereby to hate where God hates, and
to love where he loves, so as to become an enemy to his enemies, and a
friend to his friends. And in this respect David is called a man after God's
own heart ; that is, whose mind and disposition was fashioned to the Lord's
in all things. So Ps. cxix. 127, 128, ' I hate every false way; but thy law
I esteem aright concerning all things.' So do you love and approve holi
ness in all things : in the abstract and concrete, in the word as it is de
livered, and in men's lives and hearts as it is practised and appears. And
so the believer also hates sin in himself and others, and counts God's ene
mies as his own. Thus David did, Ps. cxix. 21-23. And this in Scripture
is termed a true heart, Heb. x. 22 ; true as a man to his friend, as to his
own self. True and faithful, as a spouse to her husband ; true and loyal,
as subjects to their native prince. Job xxii. 21, 22, 'Acquaint thyself with
him ' (there is an exhortation to friendship with God), ' and be at peace.
Receive, I pray thee, the law at his mouth.'

11. Eleventhly, Accordingly, a man that is thus reconciled, must endea
vour to walk and behave himself as unto a friend. The nature of recon
ciliation requires it : Prov. xviii. 24, 'He that hath friends must carry him
self friendly.' And Christ hath said, ' If ye be my friends, then keep my
commandments,' John xv. 14. Therefore you must endeavour so to do,
and to do it upon that motive chiefly ; and to walk with God, as Enoch
did, observing all God's carriages to you, and yours to God-ward ; as one
that is reconciled observes him in all his dealings, interprets all in love,

132 THE WORK OF THE HOLY GHOST [BOOK III.

depends on him, trusts on him, &c. And also, watch over yourselves in all
your ways, and be fearful to displease him and his goodness, Hosea. iii. 5.

12. Only, in the last place, all these addresses tending to reconciliation
must proceed from an inward principle of pure good will unto God, which
is the soul of reconciliation, and which, therefore, God regards and requires
above all things else, not only in respect of his own greatness and sove
reignty (which exacts all in the creature to be for him, Kom. xi. 36, and
to be wholly referred unto him), but also in a way of ingenuity. He is the
superior, yea sovereign, in this friendship. The nature of true reconcilia
tion requires it, especially with respect to such an one, who, being so
infinitely above us, doth condescend to this relation of friendship with us ;
yea, and subjects himself to all, even the lowest laws and expressions of love
and friendship, which any, the meanest friend on earth, can be supposed to
do. Aristotle indeed denies that the true law of friendship can hold between
one too much superior and inferior ; for the interest of one riseth so high
to sovereignty as excludeth pure good will ; and in the inferior, it falls so
low to subjection, as it admits too great a mixture of by-ends ; and so true
friendship is excluded on either hand. But this philosopher never knew
our God, nor yet the power of the divine nature in us. He could not have
imagined that God, who is so great, could be so good, and stoop unto such
low carriages and terms towards us as (to instance in one out of the text)
to ' beseech us to be reconciled.'

But above all, this is expected by him whose friendship is wholly free.
The title of it is free grace, merely out of pure good will, * The good plea
sure of his will,' and can have no other ends. And all, without such sin
cere observance of God, is but plain flattery. And God, who also is so wise
as not to be mocked, accounts it so ; for so he judgeth and pronounceth of
those that yet earnestly sought him ; Ps. Ixxviii. 34-37, ' They sought
him, and sought him early;' that is, diligently. 'When he slew them,
they sought him ; and they returned and inquired early after God. And
they remembered that God was their Kock, and the high God their Redeemer.
Nevertheless they did flatter him with their mouth, and they lied unto him
with their tongues. For their heart was not right with him, neither were
they stedfast in his covenant.' But God is not mocked ; for though men
cannot see and discover thus much often in those they deal with, yet God
doth, who searcheth the heart, takes notice of it, you see, and deals with
men accordingly. Now flatterers are distinguished from friends by this :
that a flatterer is one who seeketh indeed friendship, and abounds in offices
of friendship for his own ends, and chiefly out of by-respects ; but a true
friend is one who, besides by-respects, doth things out of good will to the
party. God doth indeed give those who seek reconciliation with him leave
to have a respect to themselves, their own safety, and recompence of re
ward, for else he were not a true friend to them, if he did not suffer them
to look to their own good, which as he subordinately professeth to have
aimed at in their reconciliation to himself, though contrived chiefly for his
own glory, so may they ; and therefore, says Christ, Luke xii. 4, 5, « I say
to you, my friends ' (to speak in the language of the text), ' fear him that
can kill body and soul.' So as to fear God, as one who is able to cast us
into hell, may stand with friendship. ' I say to you, my friends,' there is
the fear of hell allowed those who are in communion with him, and also
hopes of heaven. So God said to Abraham, whom he calls his friend, * I
am thy exceeding great reward.' And one eye he had thereto: Heb. xi. 16,
'But now they desire a better country, that is, an heavenly: wherefore God

CHAP. IV.] IN OUR SALVATION. 133

is not ashamed to be called their God ; for he hath prepared for them a
city.' And Moses too, ver. 26, * esteemed the reproach of Christ greater
riches than the treasures in Egypt : for he had respect unto the recompence
of the reward.' And this Moses God treated as a man doth his friend :
Exod. xxxiii. 11, « And the Lord spake unto Moses face to face, as a man
speaketh unto his friend.' But yet, if there be no further principle of
good will predominate, it is but flattery; and though I confess that happily
in one newly scared out of his natural estate, this principle is not so soon
and so easily discerned, yet after a while it may ; which, because it is the
main and soul of all the former acts, I will therefore a little more enlarge
upon it. And herein I will not attempt to affix a different character of
friendship and flattery upon each and every of those particular acts and
passages of reconciliation formerly mentioned, nor keep punctually unto all
those acts specified in the 78th Psalm, though this is seizable, and might
be done ; as, for example, it is here said, ' When he slew them, then they
remembered he was their Eock and Redeemer.' A traveller in fair weather
passeth by a rock, minds and regards it not ; but in a storm, he runs for
shelter to it, but yet dwells not there. But one truly wrought on, though
he first run to God in his distress, and after often doth so, yet ever^ after
he makes him his house and dwelling-place, Ps. xc. 1. It is the voice of
the whole church, age after age, ' Lord, thou hast been our dwelling-place
in all generations.' And in the next Psalm xci., ver 1, ' He that dwells in
the secret place of the Most High, shall abide under the shadow of the
Almighty.' I observe,

1. That it is the description of a man truly godly to be one that dwells
in God, yea, and in the secret place, the heart, the bosom of God, and
hath intimate communion with him. He affects that room, and if he can
not get in, is still knocking at it, takes it up for his constant abode. And 2.
A shelter in it, and from it, comes in it secondarily as to his aim, for it is
the promise made upon it. ' He shall abide under the shadow,' that is,
the protection, ' of the Almighty.' It is the love of God he principally aims
to dwell in ; 1 John iv. 16, ' God is love ; and he that dwells in love
dwells in God, and God in him.'

2. I might, secondly, observe the like upon that other passage, ' They
flattered him,' in running then to him, but only as a Redeemer. The Holy
Ghost is exactly punctual in expressing the bottom differences of their
flattery. A man is like to die : he sends to the physician, but as a physi
cian only ; he never did, nor doth now, regard the friendship of the man.
Pharaoh sends in all haste (it is said) for Moses and Aaron, Exod. x. 16,
when he never cared more to have seen them : so ver. 28, ' See my face
no more.' But yet in his distress he says unto them, ' I have sinned; for
give, and entreat the Lord your God to take away this death only.' What
need was there for him to put in this exclusive, this death only ? He was
an ignorant heathen, and so speaks out his heart plainly. He knew not
how to flatter this God ; for God was a strange God, whom he professed
not ; he still styles him your God. He speaks as indeed it was, he pro-
fesseth to care for God no further. But those very men (of whom the
psalmist here speaks) that were brought out of Egypt from under this
Pharaoh, professed God to be their God, and to have been their redeemer
out of Egypt. And they, in their speeches, when they return to God,
carry it otherwise, yet their hearts at the bottom were the very same ; and
therefore of them it is said, they flattered him with their tongues. And
thus men professing Christ in the church do not say unto God, when they

134 THE WORK OF THE HOLY GHOST [BOOK III.

pray to him, or unto men when in distress of conscience, sickness, &c.,
Take away this hell only. They do not say it ; but God, that knows the
mind of their spirit in them, knows it is all, and the whole they would
have with him ; yet they give good words, conceal this to be all, or the
main, of their intentions ; yea, themselves, out of self-flattery, discern it
not. But yet still they think and mean the very same, though Pharaoh
only spake it out. And therefore they are said to flatter him. But what
doth a godly man's heart say in his distress ? He runs to God indeed as
a redeemer; but coming to him, he finds, Est aliquid in Christo formosius
salvatore. ( The Lord is my portion,' says the soul, Lam. iii. 24. And
it was spoken as in deep distress, as every soul was in, as is apparent from
the chapter. What saith David, from the very bottom of his heart, in his
sickness ? Not, Take away this death only. No ; but David being sick,
first comforts himself with this promise, Ps. xli. 3, ' The Lord will streng
then him upon his bed of languishing, and make his bed in his sickness ; '
and then adds, ver. 4, « I said, Lord, be merciful to me, and heal my
soul ;' that is, Destroy my lusts, which are the diseases of my soul, Lord ;
and heal my soul, and renew life and communion with thee, which is the
health and strength of my soul. Do not take this sickness and death only
away ; but this sin away, that hath dishonoured thee, hath separated be
tween me and thee : « Heal my soul, for I have sinned against thee.'

I need not so punctually pursue the rest of these instances of their flattery,
that follow in the 78th Psalm. I choose rather to single forth some of the
eminent acts contrary to the fore-mentioned particulars, in which I shewed
reconciliation to God to consist ; and I must instance but in a few of them,
and in them make forth the difference between flattery and true friendship
and good will.

1. The first is that of seeking God (which I have been large upon before),
and even that also is mentioned in the psalmist : Ps. Ixxviii. 34, < When
he_slew them, then they sought him, and inquired early after God,' that is,
diligently ; as what a man riseth betimes to do, he may be said to do with
earnestness and diligence. ' They sought him,' but still as a redeemer
only, as was observed. Now, let us bring it to the business of reconcilia
tion, which is the point in hand, and the difference will appear, what seek
ing of God is only out of flattery, what also out of friendship.

First, then, There are two things in reconciliation which the gospel pro
pounds, Luke ii. 14, peace and good will. First, peace, quiet of conscience
in regard of the pardon of sin. Secondly, God's favour and acceptation, so
that God receives us, loves and delights in us. Now, to seek peace only,
and to aim at peace alone in seeking God, may be in a flatterer, as in those
(Ps. Ixxviii. 34) who sought him whilst he was a-slaying them ; who were
earnest that God would be pacified towards them ; but that was all, Ene
mies to a prince may earnestly seek peace, and their pardon, who yet care
not whether ever they see the king's face any more, and whether they live
in his presence and serve him, and attend him all their days. But now
one that hath good will to God in him, though he will seek peace also, yet
that alone doth not content him ; for he seeks as a favourite seeks to his
prince, as a lover or mover to one he is in love withal, whom nothing
but love and good will again will satisfy: Jer. ii. 2, 'I remember,' says
God, < the kindness of thy youth, the love of thy espousals, when thou
wentest after me in the wilderness.' They went after him, and wooed
him, as a fond lover doth. So doth he that seeks aright: he seeks to God
tor favour, as a friend doth to a friend, to be answered with love, and to

CHAP. IV.J IN OUR SALVATION.

live in his sight and presence for ever. To such a one therefore, who thus
seeks God, and hath such an aim in seeking him, if half the news were
brought to him, that God would pardon him indeed, and not throw him
into hell, but let him enjoy the world, but yet that he can never love or
delight in him again, this would grieve him more than the other would re
joice him. That which Absalom but feigned, they can do and say in truth,
2 Sam. xiv. 32, * Let God kill me, rather than not suffer me to see his face,'
for it is his face they seek. And so the generation of them who seek the
Lord is distinguished, Ps. xxiv. 6.

Secondly, It will appear whether good will be in your seeking God, from
the issue and event of it, for either God withholdeth his face from a man
in seeking him, and seemeth to reject his suit, keeping him so in suspense,
as he knows not whether he will save him or no ; or he gives him some
evidence and assurance of it. One of these two cases will fall out, and in
either of them will pure good will to God discover itself, when a man seeks
aright.

First, If God withholds himself and his face from a sincere soul, yet stil.
that soul is enabled to cast himself upon him and his free grace, and to
refer himself and his case to his mere good will and good pleasure. He
can still put himself into his hands, as David did : 2 Sam. xv. 26, 'Here
I am; if he hath not pleasure in me, let him do what seemeth good in his
eyes.' Thus Job also did : Job xiii. 15, ' If he kill me, yet will I trust in
him.' If he dies, he resolves to die seeking at his feet. And it is the
good will he beareth unto God which causeth him to do thus, because he
cannot leave God. But one whose heart is not right with God in seeking
him, when he hath sought a while, and seeking amiss, obtains not, he leaves
off his suit, and withdraws himself, and will not trust his soul with him ;
this seems express by comparing that speech of the apostle, Heb. x,, with
what you find in Habakkuk, whence it is cited. The words of Paul are,
Heb. x. 36-39, ' For ye have need of patience, that after ye have done the
will of God, ye might receive the promise. For yet a little while, and he
that shall come will come, and will not tarry. Now the just shall lively
faith : but if any man draw back, rny soul shall have no pleasure in him.
But we are not of them who draw back unto perdition ; but of them that
believe to the saving of the soul.' Patience in waiting and believing is
made the character of a true believer, and withdrawing is the character of
impatience in one whose heart is not upright within him : Hab. ii. 3, 4,
4 For the vision is yet for an appointed time, but at the end it shall speak,
and not lie : though it tarry, wait for it ; because it will surely come, it
will not tarry. Behold, his soul which is lifted up is not upright in him :
but the just shall live by his faith.'

Secondly, One that seeks out of good will, when he obtaineth any glimpse
of God's favour, he rejoiceth in it, and in God, more than in life and the
hope of heaven, Rom. v. 2 and 11 verses compared. The apostle, you may
perceive, proceeds by way of gradation in the effects of faith in a good and
sound heart. He hath first peace, ver. 1 ; then, 2dly, he rejoiceth in hope
of glory, ver. 2 ; then, 3dly, not only so, but (ver. 3) < we glory ' (says he)
< in tribulation,' and not only so, but (says he, ver. 11) 'we joy in God,
even in God himself. To rejoice in hope of glory, speaks something of
good will, as hope imports. But it is a strain yet purer and higher to rejoice
in God himself. And therefore if the soul hath not outward things, yet
God is enough ; and if he hath them, he rejoiceth more in them as they are
love-tokens of his God, than in the things themselves. And he is more

136 THE WOEK OF THE HOLY GHOST [BOOK III.

fearful to displease him out of fear of his goodness, Hos. iii. 5. When God
speaks peace he returns no more to folly, Ps. Ixxxv. 8. It works more
strength, hatred, and loathing of sin. But the insincere soul, if he con
ceives any hope (as often they do feed themselves with ungrounded hopes
aud shadows of assurances), grows the more securely presumptuous, turns
that grace into wantonness, as self-love is apt to do ; Jer. iii. 4, 5, ' Thou
callest me Father, and yet doest as evil as thou couldst.' But when God
truly works, he says in opposition to that former, « Thou shalt call me
Father, and shalt not turn away from me.' Even as Absalom sought to
be in favour with his father, but rebelled the more, so it proves in the
issue with a soul insincere ; for though the assurance of God's love is the
surest motive to work upon a principle of love and pure good will unto God
in the heart — ' the love of Christ constrains me,' saith the apostle — yet
when there is nothing but self-love in the heart, it abuseth that grace
it seeks for, and thinketh it hath attained, for it hath not ingenuity in it
to God.

2. The second particular I would instance is, confession of sin with
mourning, which I instanced in, as one eminent ingredient into reconcilia
tion with God. This flatterers also may seem seriously to do. So Ahab
mourned and went softly ; and (Isa. Iviii. 5) they are said to ' hang down
their heads like bulrushes.' But if the mourning be out of good will, then,

First, A man's heart will not only mourn for sin, as having brought misery
upon him, or as that which hath cast him out from God, which whilst a
man doth, he indeed lamenteth but himself; as a traitor at the gallows
lamenteth that he should come to such a miserable end, and deserve such
a death ; as Cain mourned when he cried out, « My punishment is greater
than I can bear.' It was the punishment pinched him. Thus to mourn
for sin in relation to misery, though we do it thus before God, is not mourn
ing but howling, Hos. vii. 14, or, as David terms it, roaring, Ps. xxxii. 3.
But in true mourning, which comes out of goodwill, they are said (Zech.
xii. 10) to ' mourn for him whom they had pierced, as a mother for her only
son.' In which two things are observable for our purpose (which is to dis
tinguish mourning), first, that they are said to mourn, not so much for sin,
much less their misery, as for him, that is, for sin in relation to him, as it
is an injury, provoking, wronging, and piercing him. As David in confes
sion, Ps. li., sets this accent upon his sinning, in saying, « Against thee,
against thee have I sinned.' In the verse afore he says, his sins were ever
before him, as that which is a man's greatest and heaviest affliction useth
to be. David had other things enough to have had afore him, as the
shame, &c. But these things, though when sin fell light, they were heavy,
yet now are vanished and disappear ; and the sin, the sin is ever afore him.
And what was it in the sin ? Even this, that against God he had sinned.
Wherein I observe, 1. That he considers it not only as done in God's sight,
in his presence, and afore him only, and he looking on, though he aggra
vates it by that ; but chiefly, that the sin was committed against him as the
object. And, 2dly, he repeats that twice, as in sorrow we use to do what
most deeply affects us ; as David on another occasion cried out, ' 0 Absa
lom, my son, my son ; ' so here he says twice, ' Against thee, against thee,'
&c. And, Sdly, as not content with this, he adds only (' against thee only'),
as the only consideration that at present moved him, though he had sinned
against Bathsheba and Uriah too, and all the people of God. And hence,
because God is the object, the terminus of such sorrow, it hath therefore its
denomination from God, and is called ' sorrow according to God,' 2 Cor.

CHAP. IV.] IN OUR SALVATION. 1 37

vii. 9, 10, Kara, ©sbv XUCTTJ, as acts are denominated from their tendency.
And,

Secondly. The comparison the prophet useth, Zech. xii. 10, argues it
sprang from pure good will. For his words are, * as a mother mourneth for
her only son.' What else moveth a mother to mourn for the loss of a son,
especially of an infant, but goodwill to it ? You know how David took on
for his son Absalom. Children are in dependence upon their parents, and
may mourn out of self-love, because when they are gone, they are left
orphans and helpless. If therefore he had instanced in the mourning of a
child, self-love might at least have been supposed the principal motive ; but
when he says, ' as a mother for her child,' he can mean nothing more than
that out of love they do it. It is one thing to come and mourn for sin
before God, and bemoan ourselves to him, and another to mourn for him,
and for sin, as done against him. A flatterer may do the one/but an inge
nious friend only the latter: Ezek. vi. 9, 'They that escape of you shall
remember me among the nations whither they shall be carried captives,
because I am broken with their whorish heart, which hath departed from
me, and with their eyes, which go a whoring after their idols : and they
shall loathe themselves for the evils which they have committed in all their
abominations.' This also is spoken of the true and kindly sorrow of heart
wherewith the godly come unto God.

Now as afore you heard, they mourned for him : so here, says God,
* they shall remember me.' And upon the thought of him, whom they have
so sinned against, shall loathe themselves. Now that which must cause
self to hate itself, must be pure good will to God above a man's self. To
remember God is to think of him with the deepest affection of love, as the
words of Christ in the institution of the sacrament import, ' Do this in
remembrance of me.'

3. What is it concerning God in sin that makes them loathe themselves?
Even this, that it hath broken God's heart. The godly look upon sin as
God doth, see that to be the evil in sin which God doth ; yea, they look
upon it also with God's heart, and what affects God in it affects them. It
is said (Num. xi. 10) God was angry, and Moses was displeased also. Yea,
they mourn for it, because it affects God's heart, as true friends, that have
but one heart and one soul : ' Thy friend' (Deut. xiii. 6) ' that is as thine
own soul.' So God and the saints have as it were one heart, which con
sists in pure good will. And therefore God, that knows the temper of true
hearts to him, propounds this as the object of their sorrow, that the
thought that his heart was broken, was the chief thing that breaks theirs.
And this motive no principle in man but love can apprehend and take in.
A sincere soul considers this as the eminent evil in his sinning, that God's
heart is broken with the unkindness of it, as a husband for the departure
of a wife whorishly from him (to which that place alludes), and so mourn
for it.

4. The last words (in Ezek. vi. 9) do import some such thing, for they
run thus : ' That they should loathe themselves for the evils committed in
their abominations.' Not for their abominations simply, in the grossness
of them, for wicked men mourn for their abominations when outwardly
gross. But this expression imports there were certain special evils in their
abominations (the greatest of the evils therein) which they spied out to
mourn for, as their unkindness to God, falseness in them to God, &c.

Thirdly, The sincerity of this mourning will appear in the issue and
event, in the cases fore-mentioned. For,

THE WORK OF THE HOLY GHOST [JBOOK HI.

1. If God forbear to speak peace and pardon to him, and rather seems
to be an enemy, and to fight against him (Isa. Ixiii. 10), in that case he
joins with God in self- revenge. Thus, 2 Cor. vii. 11, ' Godly sorrow '
(among other things) « worketh revenge ' on one's self (as they had done
on a church member, of which it is principally spoken), so as he hates and
loathes himself, and turns enemy against himself: Ezek. xxxvi. 31, « Judgeth
himself worthy to be destroyed.' So the old translation renders it. He
finds it in his heart now that at the latter day his heart would of itself step
out the first, before ever it were accused, and say, Here am I, that have
deserved thy utmost destruction. And if he thought he should be destroyed,
he finds some little relief in this, that God is avenged on one of his
enemies.

2. If he hath assurance that God will pardon him, then the more assur
ance or hopes (that rise to any greatness) he hath of pardon, the more he
mourneth. Assurance broacheth godly sorrow, sets it a- working, and giveth
vent to it. Ezek. xvi. 61, < Thou shalt remember thy evil ways, and thy
doings, which were not good.' And remembering them, ver. 63, « shalt
be confounded and never open thy mouth any more, because of thy shame,
when I am pacified towards thee for all that thou hast done.' Then cometh
in the greatest confusion, shame and grief overcoming the heart most, when
God is pacified. God overcomes when he pardons as well as when he
judgeth, and hath a greater victory over the soul whom he pardons than
over the damned in hell. And there is in such a soul as true a confusion
of face, though of another kind, that so no flesh may glory in his presence.
But the more hope an insincere soul, who seeks out of self-love, and
mourns only out of self-love, hath, the less he mourns ; like a traitor, that
when he hath got what he would have, and is in hope to obtain his pardon,
his eyes are dry.

Fourthly ; There must be good will in acts of obedience also, and in choos
ing the things that please God. You know what Christ says, John xv. 14,
« If you be my friends, do what I command you.' Now if there be good
will in the heart it will appear. A man may discover it one time or other
by the dispositions of his heart, either, 1. Sometimes before the obedience
performed. 2. In the performance. 3. After the performance, or the doing
anything for God.

1. Before the performance by two things.

(1.) Inasmuch as the chiefest aim of his heart in it will be to shew forth
and express his good will to God. As he does it as a friend, by way of
requital to a friend, whose utmost end is to shew his love to the party, so
the chiefest thing he desires is, that God would but accept it for such, and
take it in good part, and take notice of his love in it ; which love of his is
more than the thing, though he grieves it should be so little. And there
fore a godly man's obedience is termed thankfulness. When Mary came
and bestowed that cost upon Christ, and washed his feet with tears, her
utmost end was but to shew her love, which therefore Christ took notice of,
and speaks of, and accepts of above all else : ' She loved much, because
much is forgiven her,' says Christ ; as if he had said, All this is but to
testify her love and godly sorrow, which I take notice of, and will therefore
have recorded to the end of the world. Therefore it is called, Heb. vi. 10,
* The labour of love.' And hence oftentimes (perhaps not always) the
greatest and strongest motives that can be used before to persuade and
prevail with the heart to obedience, is taken from love's topics, from God's
love, as appeareth by Christ's dealing with Peter, whom when he would

CHAP. IV. J IN OUR SALVATION. 139

effectually persuade to feed his church, he telleth him not of livings and
preferments by it, nor of the woe if he preached not, but he useth a motive
of another kind, stronger than all these. ' Peter, Lovest thoume ?' I am
persuaded it broke Peter's heart to hear Christ thus questioning with him,
and to think that he had given him occasion, by his denial, to make a
question of it. He modestly replies, 'Lord' (saith he), ' thou knowest
that,' though I have dealt unthankfully and falsely with thee, that yet ' I
love thee,' and am willing to do anything for thee. Whereas another per
forms his duty, but at best as a servant doth a business for a master, and
so he may do it even because he is commanded ; but yet his utmost aim is
not as a friend to shew his love. But what says Christ, * If ye do what
ever I command you,' that is, out of love, then * henceforth I shall call you
friends, not servants,' John xv. 15. Or else the man doth his duty as a
bribe to a judge to buy off his punishment : Micah vi. G, ' Wherewithal shall
I appear before the Lord ?' What shall I give him ? His manner of
speaking bewrays he did it to bribe the Lord, to get his pardon. An enemy,
being in an enemy's lurch, may do as much for his enemy, and for one he
regardeth not.

(2.) Secondly, The good will that is in the heart will appear before the per
formance of any divine service, in a readiness to do it. As if a man truly
loves a friend, his love to him is a preparation in his heart, and makes it ready
to do anything before he asketh it. And therefore (1 Peter v. 2) they are
said to do what they do (if they do it as they ought) ' out of a ready mind.'
And though they cannot do always what they would, as Paul complaineth,
Rom. vii., yet (says he) at the 18th verse, ' To will is present with me.'
And therefore it comes off willingly, frankly, and freely, 1 Chron. xxix. 14. ;
whereas another, though he goes about it, yet it is out of constraint, as
Peter speaks, 1 Peter v. 2. And that is not only when worldly and by-ends
move a man, but when conscience also pricks a man on to it by legal motives
only. And when the heart is put upon it, it is sorry, and wincheth, it is
sorry that it is propounded so, as when it is propounded and urged by
motives drawn from God ; that of all love between him and us we would
do such a duty, as ever we would do him a kindness, or shew our love
to him ; as ever we have received mercy from him, or look for communion
with him as a friend, we should obey him in this or that particular; yet
the heart stirs not for all these, comes not off, until self-respects strike
in. God in this case thinks himself denied.

2. Good will appeareth in the doing of the service to God, 1 John v. 3.
This is the effect of love to God, that his commandments are not grievous,
and a man goes about his work as about a friend's business, as Jacob went
about Laban's business ; when love to Rachel set him on work, it was not
grievous to him ; he thought not the time long because he loved her. So anything
we do for God, love sweeteneth to us, 1 Chron. xxix. David offered, and he
offered willingly, and rejoiced with great joy in the doing of it : ver. 14, ' And
who am I,' says he, ' that I should do it ?' He thought it a mercy God
would use him, and accept it.

3. It will appear after the performance by two dispositions. First, thou
wilt think everything too little that thou dost, as when a friend sends pre
sents to one who is a friend indeed, still he thinks that they are not
good enough, and wisheth they were better for his sake. There are two
companies of men who seem to have done much for Christ, who shall appear
before him at the latter day : the one thought they had done so much, that
they speak of it themselves, ' Have we not prophesied,' &c. ; but the other,

140 THE WORK OF THE HOLY GHOST [BOOK III.

that had done much more, and out of love to him, were silent, and not only
so, but when Christ took notice of their love they were modest, wondered at
it, were ashamed, as it were, that such poor services should be spoken of,
as not worth the owning. And the reason is, because he that hath good
will in his heart to God, still his heart exceeds his actions ; .he doth them
out of the abundance of his heart, as Christ speaks. As the woman that
gave her mite emptied her purse, but not her heart, being (as it is likely)
sorry she had no more to give. And such a one also, doing it out of love,
and that of answering and requiting an infinite love, measuring what is
done by both, finds it infinitely too little ; not big enough to express his
own love, but much less to answer God's ; and so he is sorry and ashamed
it is no better ; whereas, one that doth not do things out of good will, thinks
everything enough that he thinks will but save him. His heart is less than
his actions, and though by reason of convictions of what he ought to do, he
cannot think it too much, knowing it to be his duty, yet when he doth it, and
afterward, his heart thinks it much, and grudgeth it.

Fiflly; Lastly, In case of trial, when in temptation poor souls think all they
have done is in vain, this goodwill will appear, in that they repent not of
what they have done ; 2 Cor. vii. 9, 10, it is therefore called < repentance
never to be repented of.' There can no case befall them, wherein they do
repent, or are sorry for what they have done ; but still wish it had been
much better for God's sake. If he hath had any glory by it, and if they
should be damned, and not rewarded, they are contented to give him so
much in. Whereas the other, as suitors when they are out of hope, send
for all their tokens again, though they pretended much love ; so they did in
the prophet : ' It is in vain,' say they, ' to serve God ; and wherefore have
we fasted, and thou seest it not ?'

CHAPTER V.

The application or uses of the foregoing doctrine.

I shall now shut up this discourse with what'is the apostle's chief scope
in the text, 2 Cor. v. 18-20, viz., an use of exhortation, to 'beseech men
to be reconciled to God ;' because reconciliation imports an having been
formerly enemies ; and in that case, it is (as I shewed), necessary for men
to apprehend themselves in a state of enmity with God, ere they will ever
seek unto God for peace and reconciliation, or listen to the true terms of it.

1. I shall therefore, in the first place, earnestly beseech all men to con
sider whether yet such a work of reconciliation be wrought in them, yea
or no ? And this is a question the best and greatest man living may, with
out offence, be entreated to ask his own heart ; and it concerns every man
that will have reconciliation with God to do it. To this end I beseech you
to consider that we were once enemies, that is, in a state of enmity, and it
is not Christ's having died that altereth that state. You see that the text
supposeth God's having been in Christ reconciling the world, when yet the
world remaineth unreconciled to God ; for upon that supposition he foundeth
this exhortation. It is true, Christ died for us, when we were enemies, and
therein his love was shewn ; Rom. v. 8, ' God commendeth his love to us,
that while we were yet sinners' (and enemies, as it follows), « Christ died
for us.' Yet withal it is as true that we remain notwithstanding in that
state, until a work of reconciliation to God is wrought in us, through
Christ's death : Col. i. 22, ' And you that were sometime enemies, yet now

CHAP. V.] IN OUR SALVATION. 141

hath he reconciled.' Nothing is more sure than that we were all once
such ; and it were well if we had good reasons to be as sure that now we
are not. And the apostle everywhere stands upon the important now of
every man's condition, as putting every man upon the examining his pre
sent condition.

2. And, secondly, consider, that this enmity is seated in your minds and
natures. You are ' enemies in your minds,' Kom. v. 8. Whence there
fore it must be acknowledged that there must needs be some great alteration
wrought in your minds, if God and you be friends. And thence consider
that therefore it is not education, or outward privileges, or deportment in
the church, that either doth alter, or argues your condition altered. As
take a wolf, a cub, that is newly fallen from the dam, which is, as we know,
in its nature an enemy to a lamb, though you put it into a lamb's skin, and
bring it up with the sheep in the same fold, and feed it with the same food,
yet still it will remain a wolf, and an enemy to a lamb : — such is our woful
case, being born in our natures enemies to God, though immediately when
we fell from the womb, we had a Christian's ear-mark given us, were trained
up in a Christian profession, and have been ever since fed with the same
word, &c., yet we are enemies still, if there be no more alteration in us.
It was the case of Simon Magus, Acts viii. 23, ' I perceive thou art still in
the gall of bitterness.' And ver. 21, ' Thou hast neither lot nor part in this
matter,' though he had been baptized, &c. And though an innocent and
harmless carriage in the world be added to this, yet this will not argtie
your estates to be altered, for a wolf may be so tamed, that it shall not do
much hurt ; for every beast hath and may be tamed, as James saith, James
iii. 7, * Every kind of beasts and of birds, and of serpents, and things in
the sea, is tamed, and hath been tamed of mankind.' And if mankind can
tame beasts, their inward natural disposition remaining, but restrained,
God can do the like, and much more, to the hearts and spirits of men,
without changing of them. Thou mayest be a tame wolf, be chained up
from ranging and devouring, and yet still remain an enemy. For re
member that this enmity is seated in thy mind and nature. That your
hearts are not filled with so much gall, as to carry you on to evil works,
doth not argue you friends and reconciled, if withal they be not seasoned
with so much good will to God, as to make you * zealous of good works,'
Titus ii. 14. Mere neuters (if you could be such) are no friends. God
accounts them enemies ; Mat. xxi. 80. ' He that is not with me is against
me,' says Christ, our supreme judge.

3. Neither, thirdly, is it a forward profession of what is outwardly good,
added to your inward carriage, which will argue you to be friends ; for
flatterers may abound in outward kindnesses, as well as friends, Isa. Iviii. 2.
You see a company there to mention kindnesses to God, whom God regards
not. For it is with God herein as with great men, who have many flat
terers, but few friends, as Solomon expresseth it, Prov. xix. 6, ' Many
entreat the favour of the prince,' &c., because of gifts, ' and will be friends'
(that is, seem to be), « to him that giveth gifts.' And thus also God, having
great gifts in his hand to give away, heaven, &c., and the keys of death and
hell at his girdle ; he hath many who do seek and earnestly entreat his
favour, out of such respects and ends ; and apprehensions strongly set on
upon their hearts, who yet do but flatter him. Therefore trust to none of
these, but love to have such a work of true reconciliation wrought in you
as hath been spoken of. Which, if there be, the before mentioned disposi
tions of pure good will will be sooner or later bubbling up in your hearts.

142 THE WORK OF THE HOLY GHOST [BOOK III.

In brief, therefore, take the help and benefit of all those particulars to
examine your estates by, and try whether such a work hath been wrought
in you.

(1.) Consider, whether thou, having first apprehended thy enmity against
God, thou wert therewithal brought to know God anew, and his Son ; and
knowing him, didst fall in love with him (and all that ever yet have known
him, have loved him) not with such a love only as we bear to some hero,
that doth great and noble things ; or to our dead founders, whom we speak
well of, and commend their doings, although we never knew them but by
tradition (and such at best is the common love to God and Christ which
men bear to them) ; but so to know and love him, as to be enamoured
with him, as one in love useth to be with the person he sets his affections
on. Doth thy heart burn after him, when thou seest a glimpse of him but
passing by thee ? Or, to use the phrase in Job, * Art acquainted with him ?'
Job xxii. 21. Hath he imparted any secrets to thee, as to his friends he
doth? John xv. 15. Hath he shewed and manifested himself to thee,
John xiv. 20, if not in assurance of his love to thee, yet in the goodness
that is in himself ? Though thou hast seen him but as through the lattice (as
the church did, Cant, v.), yet canst thou never be at quiet till thou seest
him again ? Hath thy heart been divorced from all other lovers upon
acquaintance with him ? Hast thou chosen him, and dost thou seek him
for ever ? And for what hast thou chosen him, and why dost thou seek
him ? Good will looks especially at the person, not the fortunes (as you
call them) ; * I seek not yours, but you,' is the language of a friend. Alex
ander had two friends : the one he called O/Xo/SacYXsug, a lover of the king ;
the other, $iXaXi£aydgii£, a lover of Alexander, as being a lover of his per
son and dispositions. So many profess to love Christ, yet do it only as he
is a saviour, and their judge, and king of heaven and hell. They love him
not as Christ, not for that which God chiefly loves him for, namely, because
he is his natural Son, his image, the express image of his person. Nor do
they love him as Christ, that is, as anointed with the Spirit, and all the
graces thereof, full of grace and truth above measure. For which yet the
virgins are said to love him : Cant. i. 3, ' Because of the savour of thy oint
ments, they love thee ;' and that, as virgins, with a pure and chaste affection
to himself, with a savour of his graces, sweetness, and perfumes thereof.
Is it the holiness, the amiableness, the love, the goodness, that is in him,
which draws thy heart unto him ? What says Paul ? Phil. iii. 7-9, ' But
what things were gain to me, those I counted loss for Christ. Yea doubt
less, and I count all things but loss for the excellency of the knowledge of
Christ Jesus my Lord : for whom I have suffered the loss of all things, and
do count them but dung, that I may win Christ, and be found in him, not
having mine own righteousness, which is of the law, but that which is
through the faith of Christ, the righteousness which is of God by faith.'
Observe it, he had suffered the loss of all for the excellency of the know
ledge of Christ Jesus his Lord ; and counted them dross in comparison of
the knowledge of him. And his great desire was, that he might win Christ
and be found in him, his person first ; and then to be found in him, not
having his own righteousness.

(2.) Again ; Of all the things which he hath to bestow, or that is in him,
what is the thing thou especially seekest for, and shalt never rest satisfied
or contented without it ? Is it his love, his favour, to have his heart
towards thee, his delight set upon thee, to enjoy his presence, his face, to
live with him for ever ? And desirest thou to be happy thyself, that he

CHAP. V.] IN OUR SALVATION. 143

may greatly delight in thy beauty ; and that thereby thou mightest be suited
to him, and so mightest come to delight in him ; and this in such a man
ner as nothing else will satisfy thee, neither pardon, nor Christ's death,
with addition of all the world, if it could be separated from the favour of
God, would not content thee ?

(8.) Again ; Dost thou choose the things that please him ? And what
pleaseth him most, dost thou choose most ? As a man useth to do his
friend, whom he affects to please. As because thou hearest faith pleaseth
him, Heb. xi., because a broken heart pleaseth him, Ps. li., glorifying him
more than thousands of rams, Ps. 1., because private prayer pleaseth him
(as himself declared, ' Let me hear thy voice ; it is pleasant,' Cant. ii. 14).
Because thanksgiving pleaseth him more than thousands of rams, Ps.
Ixix. 31. Do all these things therefore delight thy soul ? Because the Sab
bath is his delight, and honourable to him, that is, for his honour, is it
therefore thy delight, and dost thou call it honourable? Isa. Iviii. 13, 14.
Because the saints please him, and are his delight, are they therefore thine ?
Ps. xvi. 2. In a word, take all ordinances, dost thou use them as back
doors to let Christ thy private friend in, to the end to speak with him, and
to enjoy communion with him ? Doth thy heart upon that account value
the word thou readest or hearest, as a private letter sent from a dearest
friend ? Dost thou think of going to the sacrament, as of going to a
friend's house to supper ? Rev. iii. 20. In like manner, dost thou regard
private prayer as an opportunity of speaking privately and alone with a
friend in secret ?

(4.) And again, in thy doing what pleaseth him, what is it setteth thee
in thy constant course a-work ? Is it his love that sets thee a-work, and
' constrains thee?' 2 Cor. v. 14. Or if not the sense of that, yet is it a
desire to please him ? And when thou dost it for him, dost go about it as
about a friend's business, not coldly, but so as to do it to purpose with all
thy might, serving him with all thy strength ? Grudgest thou if thy lusts
or corrupt affections do get any of thy spirits, so that they are not spent
for him, and upon him ? Thinkest thou all this to be no trouble to thee ?
Art glad when thou canst do him a kindness, that is, anything which he
may be pleased to accept ? Thinkest thou that day best spent wherein
thou canst do him a service ? Yea, most of all, thankest him that thou
hast a heart to do it ? as David did, 1 Chron. xxix. 14. And when thou
hast done, thou yet still fallest down as an « unprofitable servant' and un-
useful friend. Thinkest thou that it is all too little, and confessest still,
t this and that is not good enough, so as thou couldst find in thy heart to
do over all again ? Wast never yet (and that out of love, not conviction
only) satisfied with the best prayer that ever thou madest ? Art ashamed of
the performance in any kind ? Yet because it is thy best he hath enabled
thee to do, thou desirest him to take it in good part ; but not at, or in thine
own name, because of thine unworthiness, but for his Son's, thy Christ's
sake. Dost thou not find that thou hatest also, where he hateth ? whether
it be sinners, or persons as clothed with sins. Dost thou hate those that
hate God ? Ps. cxxxix. 21, 22, « Do not I hate them, 0 Lord, that hate thee ?
And am I not grieved with those that rise up against thee ? I hate them
with perfect hatred. I count them mine enemies.' And as for sins, canst
thou say (as David), < I hate every false way' ? And that (as he says there)
out of prizing « all God's precepts in all things to be right,' Ps. cxix.
127, 128. And when it falls out that thou dost sin against him that is so
canst thou yet in truth say, « I do what I hate' ? Rom. vii. And

144 THE WORK OF THE HOLY GHOST [BOOK III.

then what is it in sin thou hatest most ? Is it because thou feelest thy
heart turned (as it were) within thee ? saying, as 2 Sam. xvi. 17, ' Is this
thy kindness to thy friend ? ' Shall I do my God, my friend, this wrong ?
Shall or should I so evilly or unthankfully requite God ? Or dost thou
hate sin, because it breaks communion betwixt God and thee ? And when
thou hast thus sinned, art thou never quiet till thou hast returned, and God
and thou art friends again ? And returnest thou again to him, not as healed*
by conscience into his presence ; and so stayest not till an arrest come
forth for thee, or be served upon thee, and until thou are fetched in by ter
rors or afflictions only (though sometimes these are needful), but returnest
thou out of a longing and lingering after him ; as one without whom thou
canst no longer live, no, not in this world, where thou hast so many things
to comfort thee ? From whom to be estranged, is it bitter as death to
thee ? So that during all that space of distance from him, when thou but
nearest or thinkest of him, thy heart glows within thee, burns after him,
and in the end thou resolvedly cornest to say, I can no longer bear this
life, I must return to him again whom my soul loves, for then ' it was bet
ter with me than now,' Hos. ii. 7. I never enjoyed good hour since I
wickedly and foolishly forsook him. And then when thou comest again
into his presence, what is it broacheth thy heart, and makes it gush ? Is
it thy unkindness to him ? Doth that dissolve and melt thy heart, con
found and overcome thee, stop thy mouth, so at first thou canst do nothing
but sit in silence with thy mouth in the dust, laying that most to heart
which God lays most to heart ? * If it had been an enemy he could have
borne it/ But that thou, his friend, xai ff-j rexvov, dost ,it, is intolerable.
Thou who wast once a perfect and utter enemy unto him as ever was, and
yet seeing the misery and danger of that condition, and having heard of
his loving-kindness, grace, and mercy, wast sweetly drawn in, won, and
allured, by himself too, to seek his favour and friendship more than life.
And he as graciously also condescended to entertain a treaty with thee
about it ; gave thee many hopes and evidences of his favour, which thou
hast prized more than life ; and thou wast even then, when this unhappy
lust betrayed thee, and carried thee captive, upon the very point of obtain
ing the assurance of his love from him. Or suppose (I speak to one who
hath obtained assurance from him) that thou wentest, as Saul, seeking after
asses, a world of vanities, and yet even then hast found thyself in the
ambushment of an infinite and everlasting love, surrounding thee without
the possibility of escape from it. That thou who hast received all this,
should use God thus, what base ingratitude is it ? Well, and yet further,
when thou hast come into him again and again (for this is not the first or
second time that thou hast served him so), and when thou didst expect
nothing but frowns, if not rejection by him, lo, he hath fallen upon thy
neck ere thou hast spoke out thy requests to him with trembling heart and
lips ; and lo, he fell upon thy neck and kissed thee, and wept love, eternal
love, and the blood of his dearest love, into thy bosom, faster than thou
couldst pour tears into his. And instantly he bid fetch the best robe in
all his wardrobe, that never yet was put upon angels' backs, woven by his
Son, and appointed by himself, and told thee he had reserved it by him for
thee from everlasting, and that all were friends again, and it would be so
for ever. And he left only this kind sting behind, that he told thee that
thou wouldst yet sin again as thou hadst done before ; and so thou hast.
And hath not, doth not this yet more melt thee, and cause the tide of godly
* Qu. c hauled' ?— ED.

CHAP. IV.] IN OUR SALVATION. 145

sorrow to swell yet higher, as it did in Peter ? A good look of Christ made
him ' go out, and weep bitterly.' And when God hath used thee thus
kindly, only bid thee take heed of returning to folly any more, didst thou,
after that, fear his goodness more than ever thou didst his anger ? Weepest
thou if others do see thee, or thou seest others sin ? Do, or have ' rivers of
tears fallen down thine eyes, because men keep not his law ?' as David
speaks, Ps. cxix. But how remote are such dispositions as these from the
hearts of the most of men, even of those who yet profess themselves as
great and good friends to God as any ? And if for want of such or like
dispositions to these, so many will be found enemies (for Christ hath said
it, ' He that is not with me is against me'), where shall you that are opposers
of God and goodness, and mockers of holiness ; you that are secret
maintainers and flatterers of bosom-sins, of uncleanness and worldliness
in your own hearts, strangers from God and the life of God ; not sub
ject to the law of God, and to the multitude of duties he requireth ; not
calling upon God (as the psalmist speaks), where will you appear? I have
ransacked your hearts ; let me now prosecute my begun exhortation
afresh. I beseech, therefore, all those that shall have the least beam of
light darted into their hearts by these considerations, to consider with
themselves what to do.

For consider how nearly it concerns you to be reconciled to God.
For know that 'he is angry with you every day,' Ps. vii. 11, though he
says nothing. And if thou turn not ' he will whet his sword, and prepare
instruments of death.' Unheard of tortures are a-preparing ; therefore it
behoves us to inquire in what terms we stand with God. That king in the
parable, Luke xiv. 31, hearing that a foreign prince, provoked, was making
war against him, sat down and considered whether he were able to encounter
him. And I beseech you so to do. Who ever went on against him and
prospered ? ' Do we provoke the Lord to jealousy ? are we stronger than
he ?' 1 Cor. x. 22. * If I speak of strength.' saith Job, ' there is no deal
ing with him,' submitting to him, for he is strong, Job ix. 19. * What is
weakness in God is stronger than the strength of men,' 1 Cor. i. 25. What
is weaker than a man's breath, which can scarce blow away a straw? And
yet ' by the breath of his countenance we are consumed,' Job iv. 9. It
was but a word, but a breath, that made the world ; and we are but as the
dust of the balance, Isa. xl. 15, soon blown away. He is wise and also
strong; so Job saith. And therefore consider withal, that there is no way
of escaping, but by sending out for conditions of peace. So in the parable,
Luke xiv. 32. That was the issue of that king's consultations, that when
he found that his enemy had prepared against him, and would be too hard
for him, he sends out his conditions of peace. And withal let me tell you
this for your comfort, have any of you a mind to make peace with him ?
Then be assured he will be at peace with you. The text, 2 Cor. v. 18,
brings the news of it : ' God was in Christ ' (hath made it his business) ' re
conciling the world.' And contrary to the use and custom, sends em-
bassages to us to be reconciled unto him. And lo, his earnestness : * All
things are of God, who hath reconciled us to himself.' If ever God was
earnest or serious in all or anything, he is in this : Isa. xxvii. 4, 5, ' Fury
is not in me : who would set the briars and thorns against me in battle ?
I would go through them, I would burn them together. Or let him take
hold of my strength, that he may make peace with me ; and he shall
make peace with me.' Though he be strong, yet as it is there, let a man
take hold of his strength. Take hold of that arm which is lifted up in fury,

VOL. VI. K

146 THE WORK OF THE HOLY GHOST [BOOK III.

all the whole creation cannot stay or rule it. ' And he shall make peace
with me,' says God. Yea, all the power which is in him shall be turned
for you, and shewn in pardoning you. Only let the briars and thorns,
Heb. vi., sinners that go on in their sins, and set themselves in battle
array against him, let them look to themselves, for * I will go through them '
(says God), ' and burn them together,' ver. 4.

And therefore take Amos his counsel, Amos. iv. 12, that seeing he will
surely do thus unto thee unless thou turn, * prepare to meet thy God, \ as
that king did in the parable, and as Abigail did when she heard that David
was coming on in fury. Throw away your weapons, * cast away your
transgressions,' ' why will you die ?' Do as Shimei to David : seeing he
will overcome, go forth to meet him, and put yourselves into his hands :
2 Sam. xix. 20, ' Thy servant knows ' (saith he) ' that I have sinned ; so I
am come to meet the lord my king.' This overcame David, though egged on
by servants for to kill him. David was overcome by it, being an ingenuous
man ; much more it will prevail with God, a God of all mercy. The truth
is, he desires but to be acknowledged to be God both in damning and
saving; to overcome and to be justified, when he is judged, which he is when
he is submitted unto. ' Do I not know that I am king this day ? ' saith David,
giving a reason why he pardoned him, ver. 20. Thus also, when Ben-
hadad was in Ahab's power, 1 Kings xx., his servants advised him to send
messengers unto him with ropes about their necks, and to put on sack
cloth, thereby to acknowledge he might hang them up if he pleased, for
they and their king were in his power, if so it pleased him to deal with
them. Only they knew the kings of Israel were merciful kings, and so
they came and put themselves into his hands, and humbly sought him,
running by his chariot-side, waiting if any word of hope and encourage
ment might fall from him. And thus they obtain, not of a David, but 01
an Ahab, a hard-hearted Ahab. And if this king of Israel (the worst o1
them) were thus merciful, what is the God of Israel ? ' the God and Father
of mercies ! '

Go home therefore, and fall down upon thy knees, and with a hearl
broken and dissolved to water, acknowledge thy treasons, rebellions, and
injuries against him who never did thee hurt ; yea, who hath never ceased
to do thee good; yea, who hath striven with an unwearied patience to
soften and overcome this strong and stout rebellion. Lay open all thy sins,
and spread all thy bold and bloody transgressions as a scroll before him ; set
over each their accents and aggravations. Point every confession with
tears and sighs ; rip up thy heart and life ; say it is thou who hast polluted
the earth, sinned against heaven and him that sits therein, and art alto
gether unworthy of the name, much more of the privilege, of a son ; thai
thou hast forfeited thy creation, and deservest not to be called a creature.
Acknowledge thy crime, with self-loathing and self-condemnation, as with
a rope put about, and ready fitted to thy neck by thine own hand, as
Benhadad's servants did. Say to God, that if he will destroy thee he may
and if he doth he shall need no other judge to condemn thee but thyself ,
no other indictment than this thy free confession, made of thine own accord
And to shew that he needeth not to send for thee, and hale thee to execu
tion, say, Thou freely presentest thyself to him. And referring thyself to
him, say, as David did, 2 Sam. xv. 26, ' If thou hast not pleasure in me
do with me as seemeth good to thee.' Yet withal, bemoan thyself to him
as Ephraim is said to do, Jer. xxxi. Confess thou hast * perverted thai
which is right,' and it hath not profited thee at all ; that thou hast wearied

CHAP. IV.] IN OUR SALVATION. 147

thyself in the ways of sin, and hast run away from him days without num
ber, who is thy fountain of life ; and that it was never well with thee since
thou didst forsake him. Yea, that thou hast destroyed thyself to do him
injury, in whom alone thy help is to be found. And falling down yet
lower, tell him that now thy life depends upon his breath, that he is that
lawgiver who alone is able to save thee or condemn thee. A word of his
saves thee, and it may condemn thee. And above all, get thy heart to
melt for thy unkindness to him. Say, that though thou hadst never been
the better for the goodness that is in him, or shouldst never hope to be, yet
to wrong him, who is a God that is so great, and yet withal so good, that
hath infinite glory joined with holiness, riches of grace, mercy with so much
power, that is so able to destroy, and so willing to forgive, is that most
grieves thee. That thou shouldst kick against him in whom thou livest,
and niovest, and hast thy being ; at whose expense and charges it hath
been that thou hast hitherto been maintained ; and yet to no other end
but to sin against him ; say to him, that it is this thought which wounds
thy soul. Acknowledge that thou hast already spent him millions of riches
of patience and long-suffering, and all to no other fruit or purpose but to
offend him ; and of all which thou canst give him no other account but
millions of sins and injuries returned against him. And besides this vast
expense of the common stock of mercy, common to others with thee, thou
hast neglected and despised the offer of as much mercy as were sufficient to
save all the devils (if they were capable of it) ; and if he yet pardon thee, thou
must cost him yet much more than thou hast already spent him, the mercies
of eternity, the soul-blood of his Son, which blood and mercy is what thou
art now a-suing for. And after all this thou must be beholden to that free
grace thou hast all this while been sinning against and despising, or thou
art undone. And none but everlasting, unchangeable, and sure mercies
will serve thy turn. Thy transgressions, and rebellions, and corruptions
are of that extent, that less mercy will not reach or hold out to pardon thee,
but fall short of what thou owest ; which mercies, if yet thou obtainest not,
it is not for want of good will in God, but from hardness of heart in thee to
him, yea, to thyself. And let this consideration further make thy heart
to gush and bleed, and strike thee down into the deepest confusion, never
to look up again but with shame and sorrow ; but yet tell him, that if thou
couldst yet find in thy heart truly to turn to him, he can find enough and
enough (to an overflowing) in his heart to be at peace with thee.

Thus ' go and take words unto thyself,' as he himself directs thee in
Hosea xiv. 2. He will be sought to, and he loves to be entreated. It is
melody in his ears to hear a poor soul bemoan itself unto him. Soft words
pacify wrath, Prov. xv. 1, much more stirs bowels of mercy. His heart
cannot hold out against such volleys of tears and cries from a heart that is
broken. Turn all thou hast heard or read about reconciliation on his part
into motives and arguments to move him to shew mercy unto thee. Tell
him it is true, it is in his power to shew his justice on thee if he will, and
that thou art freely come to present thy naked breast to him as a butt that
deserves to be shot at, and he might spend his arrows on thy hateful soul,
or sheath his sword in it ; only desire him to remember, before he doth it,
that it is the same sword which he once thrust into his Son's bowels, when
it pleased him to ' put him to grief, and make his soul an offering for sin.'
And when thou hast said it, shut thine eyes and trust him. And oh ! wash,
bathe, and plunge thy soul in that fountain which he then opened. Beseech
him to consider that he himself found out a way to pacify himself for sin,

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THE WORK OF THE HOLY GHOST

[BOOK III.

such a way as thou and all the angels should have trembled to have thought
of, and couldst not have believed, but that himself hath done it and revealed
it ; yea, and that he himself, unbespoken to by thee, or any of us of man
kind, sought to his Son to be mediator, when thou hadst no being. And
say to him, Lord, wilt thou not now accept it, when he hath performed it
at thine own request, and when it is sought for at thy hands ? Further
tell him, that as the motion came first from himself to his Son, so from
himself first to thee ; that thou shouldst never have had the face, or heart,
or will, to have sought him thus ; but that he first set thee a-work, spake
to thy hard heart, won and allured thy soul to trust, by what thou hearest
of his love, which hath so taken thy heart, that now thou canst never part
with it. He doth beseech thee by us to be reconciled to him, and though
he doth it by us, yet he would have come himself, but that he is to appear
in heaven to intercede. Urge him that there are but a few in the world
that do seek to be reconciled to him, and if he should turn any away that
do, he would have fewer. Who would fear him, if there were not mercy
in him, and plenteous redemption ? And thou mayest wax yet bolder,
according to what you heard out of Job xxxiii. and other scriptures. Thou
hast heard by his messengers, those who have been sent to thee by himself,
of an infinite and all-sufficient righteousness in his Son, laid up in him also
by his own procurement, and betrusted with him for the bestowing of it
upon those that should come to him for it. Whereupon he hath said, ver.
26, « I will render to man his righteousness.' Put this in suit, for it is but
as in trust committed to him, and plead that he received it to that very end
to give it forth to them that sue for it. And he hath therefore said that
when any one soul draws nigh unto the grave (as thine doth now) and a
messenger from him shews to him, and gives him this righteousness, Job
xxxiii. 23, and that thereupon if he pray unto him, he will be favourable,
and he shall see his face with joy ; and that he will say, Deliver him, I
have found a ransom ; for he will render to man his righteousness, ver. 26.
Go sue for it therefore as thine ; pray, and plead thou thus, and he cannot
deny thee.

But if it be objected against thee, that it is true these things are in him,
but thou art a sinner, an enemy ; say thou then that if this objection stand
good, his Son must be in heaven alone, and none of mankind must be there
with him ; no man must stand in his sight. Say, Thou hast heard that to
take away sins was the main design of the covenant of grace, and had it
not been that he meant to save sinners, he needed not have pitched on the
course of saving men by his Son, for he might have created new friends
cheaper ; but that he knew the saving an enemy would shew more love.
If the greatness of thy sins be urged upon thy conscience, say, All fulness
dwells in his Son ; a fulness, and all fulness of merit above what thy sins
can reach to. If that these sins have been continued in by thee these
many years, urge that this fulness dwells in his Son, and hath done so,
longer than sin hath done in thee. But if he say, Yea, but those I do save,
believed and repented ; ask him, Who gave them that repentance and that
faith ? Didst not thou, 0 Lord ? « By grace ye are saved, through faith,'
Eph. ii. 8. And that faith is not of ourselves neither, ' it is the gift of
God ;' which beseech him therefore to work in thee.

Come thus with a true heart to him, for thou must draw near to him, as
with confidence of being accepted, so with a true heart, for both are joined
together, Heb. x. 22. Wherefore I take the meaning to be (in opposition
to a false, disloyal, and traitorous heart) to signify such a heart as for the

CHAP. IV.] IN OUR SALVATION. 149

future resolves to be true to him, even as one friend would or ought to be
to another, or as thou would st be to thyself; a heart truly loving him,
resolving to keep thyself chaste and true to him alone. Even as the spouse
that had played the whore with many lovers in former times, and now
returns wooing and suing to her husband, not only for to pardon her, but
to love her, and to receive her again with a conjugal love, and to let her
enjoy communion and fellowship with him, as a wife doth with a husband,
from whom she had been so long time estranged. Do thou seriously and
truly resolve to let go all whorish and carnal friendship, with other lovers,
as the world and all things therein, which hath enticed thy heart away from
God. Come also with a true heart, resolving to be loyal and faithful to
him, as a subject to a lawful prince ; submitting to all his laws for ever,
hating and standing out against every sin as an utter enemy ; being for
him and for his glory ; having respect to him in all your actions (as you
would have such a regard to one you love more dearly than yourselves,
whom it grieves you to displease, and in comparison of holding whose
friendship you count not your life precious or dear unto you) ; fully sub
mitting to his commanding and condemning will ; standing out in nothing,
resolving to give up thyself in the deepest services of doing or suffering
whatsoever he shall set thee about ; resolving to be nothing for thyself, but
to be all to him, and true to him as thou wouldst be to thyself. All this,
I take it, is meant by a true heart ; and this it is to be reconciled. Now
sue thus, and continue suing, and all the saints in heaven must yet be con
demned if ever thou art, for they came thither no other way than thus.
But without this, though not for this (for God accepts freely), an husband
would never accept his adulterous wife (though she slubbered never so
much) except he saw she resolved to live now true and chaste to him. No
more will God receive, except he sees in thee such holy resolutions. And
though man may be deceived, yet God searcheth the hearts, and cannot be
deceived.

Only in the last place, as the conclusion of all, see thou dost this presently,
and not defer it a whit ; and this the nature of reconciliation requires of
thee. For that reconciliation which shall be accepted must proceed out of
good will to God, as hath been spoken. So as when a man returns, he
mourns that he hath stood out, and been an enemy so long, and that he
came in no sooner. And therefore if thou sayest now, after all this urging,
that thou wilt reconcile thyself hereafter, it argues thou intendest not to
do it in truth of heart, so as God should accept thee. For if thou after
wards comest out of necessity, though thou suest (as Esau did) with tears,
yet thou shalt not be accepted, as he was not. If a bare submission would
serve thy turn, though unfeigned, thou mightst defer and make thy peace
afterwards ; but it being to be reconciliation, it requires absolutely the
present time. No time so fit as now ; deferring argues enmity. An enemy
will submit to an enemy when he is cast into a strait, as Shimei did, but a
friend will return of himself.

And besides, secondly, let this thought move you, Shall God and Christ
have busied themselves about your reconciliation from everlasting, and
spent an eternity of thoughts upon it ; and will you defer to think of it till
the hour of death or sickness ? Hath God made this his first work and
master-piece ? And do you make repentance to be your refuse work, to
be done at your castaway leisure ? Hath it took up the delights of the
great God, hath he been so forward in it ; and must you be haled and
forced to it ? And if that will not move you, consider the danger of delays.

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THE "WORK OF THE HOLY GHOST

[BOOK III.

4 Agree with thine adversary' (says Christ) ' while thou art in the way.'
God now in this life offers to deal with thee upon terms of friendship, but
if once thou comest before the judge (as Christ says), and so before God
as a judge, will he regard any ransom ? Will he then come to any com
position ? No ; he will not rest content (as Solomon saith) though thou
givest him many gifts. Or if thou shouldst then obtain thy peace, yet it
would be upon harder conditions than now ten thousand times. Learn
wisdom of him in the parable, Luke xiv. 31, who when he saw he was not
able to encounter with his enemy, he sent to him for conditions of peace,
' whilst he was yet afar off' (the text says) ; for he knew that if he deferred
till the enemy came nigher, with his armies of thy sins and his wrath, and
sat down before the walls, he would hardly be brought to remove his siege ;
and if so, yet upon harder conditions, if at all. Now his coming against
thee may be nigher than thou art aware. ' This night' (it may be) : * The
judge stands at the door,' says James. Yet suppose judgment be deferred
and the judge to be afar off, yet it is the safest way to send out speedily,
and to sue for conditions of peace. For when God's wrath hath begirt thee
round about at the day of death or sickness, it would be more difficult by
far, if at all thou dost obtain it.
;. God may shoot at thee suddenly, and at one shoot, at one blow, kill thee
as he did the sons of Eli, and cut thee oft' ere thou hast time even to do
that which thou thinkest will serve the turn, which yet will not. For it is
not bare submission, but reconciliation ; not necessitated, but free and
voluntary, proceeding out of good will, that must be the condition of thy
peace. Observe Shimei's policy, and follow his example ; who, when he
heard that David was settled in his kingdom,' and so knew he had power
to crush him, he being conscious of his rebellion, came in voluntarily, and
was the first of the rebels that submitted, and soon got his peace. So do
thou ; do it now, and be glad and thankful if God will yet, after this long
time of rebellion, accept thee again.

CHAP. I.] IN OUR SALVATION. 151

BOOK IV.

Of the work which the Holy Spirit effecteth in us, as it is expressed under the
notion of our being begotten unto God, and of a new birth ; from which the
necessity of regeneration is farther demonstrated. — Of the nature of the thing
begotten in us, as it is set forth under the notion of spirit, John iii. 6.

CHAPTER I.1

Tlie necessity of the new birth demonstrated, and the nature of it described, from
the notion of our being begotten unto God, 1 Pet. i. 3-5.

Blessed be the God and Father of our Lord Jesus Christ, which, according to
his abundant mercy, hath begotten us again unto a lively hope, by the resur
rection of Jesus Christ from the dead, to an inheritance incorruptible, unde-
Jiled, and that fadeth not away, reserved in heaven for you, who are kept by
the power of God through faith unto salvation, ready to be revealed in the
last time. — 1 PET. I. 3-5.

THE believers whom Peter wrote to were stranger Jews, cast out and dis
persed from their own land and inheritances (as ver. 1 insinuates) ; and he
being the apostle of the circumcision, and so the Jews being committed to
him as his proper flock (as Paul was the apostle of the Gentiles or uncir-
cumcision, Gal. ii. 7), to comfort them against this their dispersion, he puts
them in mind of another and greater inheritance, which also by a birth
higher and diviner than that of theirs from Abraham, who gave them right
to the other inheritance in Canaan, was estated on them. ' Who ' (i. e.,
God, saith he) ' hath begotten us to an inheritance,' &c. The carnal Jew
boasted of his birth from Abraham, as that whereby also they challenged
God to be their Father, John viii., from the 33d to the 45th." And when
they had occasion to bless God for any eminent mercy, their form of bless
ing was, 'Blessed be the Lord God, the God of Israel,' &c., Ps. Ixxii. 18.
But Peter, under the New Testament, instructs them that, instead of glory
ing they had Abraham to their father, they should rejoice and glory in this,
that they were begotten again of God, and of the « incorruptible seed,' the
Spirit of God, ver. 23. And so John Baptist, the son of that Zacharias,
in the early times of the gospel, taught them, John i. 12, 13, compared
with Luke iii. 8 ; and by that birth they became a ' choice generation ' in
deed, as our Peter speaks in his second chapter.

Again ; instead of entitling God by the name of ' God of Israel,' Peter
in the New Testament teacheth them to enstyle and bless him now as the
' God and Father of Jesus Christ,' and to view him upon that account as
become a God and Father unto them. And lastly, instead of boasting of

152 THE WORK OF THE HOLY GHOST [BOOK IV.

their Canaan, their so ancient inheritance, from which these saints of that
nation were now cast out, and the whole nation was to follow them soon
after his death, he instructs them to solace themselves with a lively hope
of an inheritance far better seated and conditioned : ' An inheritance incor
ruptible, and undefiled, and that fadeth not away, reserved in heaven for
you ;' which their new birth had given them right unto. And this is the
more special aspect and coherence of those words.

I have no further design upon this text in the opening of it, than what
it offers to us concerning regeneration ; which done, I shall leave it, and
pass to another that speaks of other things about it. This text will put us
upon the consideration of two things concerning it.

I. Why it is termed or called a begetting, as elsewhere a being born
again, and what that metaphor eminently imports, and instructs in it
about it. r

II. The necessity of it, as without which God shews us no mercy ; we
can have no hopes or title to this inheritance.

I. Why is it called birth, or being begotten ? I shall not prosecute the
metaphor, but chiefly insist on it to shew the nature of the thing begotten.

1. It is called a being born again, to shew that it conveys an image, or
likeness of the begetter. Men are said to make many things which are not
like themselves, as artificers do ; but they are not said to beget anything
which bears not in species their own likeness. The first Adam had an
image to convey to his seed : therefore, Gen. v. 3, it is said Adam begat
Seth after his own image and likeness. So Christ, the second Adam, hath
also an image to convey unto them that are his, 1 Cor. xv. 49 : therefore
the way of conveying it is called a birth, and he a Father : Col. iii. 10,
* The new man is renewed after the image of him. that created him,' namely,
at first, it being for substance the same, which (as it follows) is to be like
God and Christ in those gracious dispositions which he shews to be in him
self in his dealings towards us. So, ver. 12, 13, ' Put on therefore, as the
elect of God, bowels of mercies, kindness, humbleness of mind, meekness,
long-suffering ; forbearing one another, and forgiving one another, if any
man have a quarrel against any : even as Christ forgave you, so also do
ye.' As if he had said : As the elect of God, and chosen of God to be his
children, be like unto him and Christ ; ' so also be you :' or (as our Peter
expresseth it, 1 Pet. i. 15, 16), ' Be holy, as he is holy.' Now God's holi
ness lieth in two things : 1. In the things he willeth and commandeth us.
2. In making his own glory his own end. Therefore the image of God in
us must lie in these two things.

(1.) A conformity or frame of spirit suited unto the things he commands
or willeth, as the piece is to the pattern : 1 Thess. iv. 2, 3, ' For ye know
what commandments we gave you by the Lord Jesus. For this is the will
of God, even your sanctification ;' that is, your sanctification lies in a con
formity to his will, and that will of his as expressed in his commands.

(2.) In having God's glory set up in our hearts as our own utmost end,
and as the square and measure of all our affections and actions, &c. (as
self-love was before in us), and the one to be made as co-natural to us as
self-love once was. This is holiness, and it can be no other or further
thing, even as in God himself it is not ; it being that in him which forms,
orders, disposeth, guides, directs, acts all for himself, and swallows up all
into himself. Now, in the creature, holiness is the likeness of what is in
himself, and so it is a disposition to be for God, even as God is for himself.
Therefore whatever is good or excellent in the creature, of what kind soever

CHAP. I.] IN OUR SALVATION. 153

of gifts of righteousness, it falling short of the glory of God, it becomes sin.
So saith the apostle (Rom. iii. 23), setting forth in a summary conclusion
the sinfulness of man's nature as fallen from God, to which he had spoken,
ver. 10, 11, 'As it is written, There is none righteous, no, not one : there
is none that understandeth, there is none that seeketh after God ;' that is,
there is none that aimeth at or setteth up God as his chiefest end, or seeks
after him as his chiefest good ; and so they fall short of the glory of God,
and his image, in which at first they were created. To be born again and
to become a Christian is to make God's interest my own for ever. It is
the fundamental law of regeneration, and the first enacted in the heart, and
is general to all believers that are truly such ; so Paul says, Eom. xiv. 7, 8,
' For none of us liveth unto himself, and no man dieth unto himself. For
whether we live, we live unto the Lord ; and whether we die, we die unto
the Lord : whether we live therefore, or die, we are the Lord's.' None of
us, that is, of us that are true Christians, though other men are guided by
other principles. Yea, and observe his inference, it is therefore that we
are the Lord's, because we are in both life and death for the Lord. Thus
it is the image of God that is begotten, and although the new creature may
have many other workings and stirrings of heart divers ways, in humblings
for sin, sight of a man's natural condition, which are as the films in which
the new creature is enwrapped, yet this is the birth, the substance of what
is begotten, and all the other tend unto it. It is the image of God's holi
ness, limb for limb.

II. This work of grace, and the image of God wrought in us, is termed
a beginning, to shew that it is made a nature in us, as that image stamped
on us by birth is said to be, and as all dispositions which we have by birth
are said to be natural. To have a thing by birth and by nature is all one
in phrase of speech ; so to be blind by nature signifies that which is so by
birth. Hence this work, which in the scriptures cited hath been termed
the image of God, is by our Peter termed « the divine nature,' 2 Peter i. 4.
Nature, for its manner of inherency, as natural dispositions use to be in
herent in us ; divine, for its tendency and quality, as that which bears a
likeness to God's nature, and which carries the soul up to him, as nature
doth us unto what is suitable thereto. And that by divine nature, which
some would raise up to a higher sublimation of participation of the essence
of God, there is meant such divine, holy dispositions wrought in us, is clear
by its opposite there mentioned by Peter in those words, ' Having escaped
the corruption that is in the rest of the world through lust.' Corruption
through lust is that which is destroyed. And as you usually say, that cor-
rupt'io unius est generatio alterius, so here, the corruption of this corruption
is the production of the new creature. Now, the corruption that is in all
mankind through lust, is the corrupt dispositions and inclinations to evil,
which are natural unto us ; this is corrupt nature, as we use to say. The
divine nature is the contrary hereto, which, because freely given, is indeed
called grace, but yet becomes a new nature to a man begotten; and accord
ing as the Spirits acts it, it puts forth itself in dispositions in manner like
to those which are natural, as will appear by bringing James's words to
Peter, chap. iv. 5, 6, « The spirit that is in us lusteth to envy, but God
giveth more grace.' That is, whereas the natural spirit that is in us puts
forth itself in lustings and dispositions to envy, and it doth it naturally,
God gives grace or holiness to lust after meekness, humility ; and the one,
after a man is regenerated, is as natural as the other afore. And accord
ingly, as the flesh or corrupt nature is said to have its lusting to evil things,

154 THE WORK OF THE HOLY GHOST [BOOK IV.

so the spirit of regeneration is said to have its answerable lustings to things
holy, Gal. v. 17, so as a man may come to understand, and withal take an esti
mate, whether he have the spirit of regeneration or no. Every man knows
by experience what it is to have lustings to evil, dispositions to envy, ambi
tion, uncleanness, pride, and finds they are his nature. Hast thou found
the like dispositions of love, ingenuity to God, to seek his glory, to love the
communion of saints, &c. ? ' I need not write to you : ye are taught of
God to love one another,' says Paul, 1 Thes. iv. 9. The opposition shews
he speaks of it as such an impression as by nature God puts into the crea
tures, and so they are said to be taught of him ; such is this divine new
nature. Therefore, measure that good that is in thee by the evil ; I say
not for the degree (thou mayest find corruption working more strongly), but
for the kind, the one works as naturally, as to the innateness of workings, as
the other.

Use 1. We read much in Scripture of men greatly enlightened, receiving
the word with joy, made partakers of the Holy Ghost, that yet fall away ;
yet among all the great and glorious things said of them, you have it no
where said that they are begotten again, or born again, as likewise nowhere
that they are justified. And the reason is evident ; 1. Because justification
is the act of God towards his, pardoning and accepting of them to life.
And therefore if God doth it at all, he doth it truly and really, or not at
all ; it can have no counterfeit. So in like manner, to be begotten again
notes a state of sonship, a being truly made a child ; for if God begets, he
begets genuinely, it proves always a true child of his begetting ; and who
ever is born of God hath his image, his nature, or, as the apostle speaks,
true holiness: Eph. iv. 24, 'And that you put on the new man, which after
God is created in righteousness and true holiness.' They are said to be
sanctified, Heb. x. (for that may have a counterfeit), namely, a setting apart
to outward service by gifts and enlightenments ; but to shew it is not true
sanctification, or after God in true holiness, they are never said to be born
of God. They as servants live in the family, are put into offices and ser
vices, and to that end do receive gifts and graces to lay out as talents,
Mat. xxv., which not improved, they lose; but being not made children,
therefore it is they abide not always in the house; "as Christ speaks, John
viii. 35, « And the servant abideth not in the house for ever, but the son
abideth ever.' They are hired servants, not begotten children. They have
gifts from him as a lord, but not his image as from a father, and so are
never said to be begotten. Now, take then the poorest soul, whose heart
hath childlike dispositions running in his heart to God, good nature, in
genuities ; for grace is but good nature to God, and works toward God, as
good nature doth to them we love. Take a soul whose heart is taught of
God to apply itself unto God in all his dealings, so as still his heart works
good naturally and like a child towards him, if he frowns or smiles, loves
or chides, whips or gives favours. He fears his goodness more than his
wrath, finds the glory of God in some degree naturalized in his soul as the
supremest law, as set once next in him before. And though perhaps his
faith cannot call God Father, or challenge him as such, yet his heart utters
it, his love cries it. He finds love to God and his people working as kindly
in a measure, as he hath found self-love working to and for himself; his
affections of fear, joy, desires, hatred, rising and falling according as the
glory of God is interested. The least of these are better and surer evi
dences than many of those glorious incomes you hear spoken of, that come
and visit men's souls at times, as flashes of lightning do a house, tran-

CHAP. I.] IN OUR SALVATION. 155

siently and away ; whereas it is a new nature, a holy frame of heart, that is
constant, a seed of God abiding, that makes man said to be born again.
This is regeneration, and without this all other will come to nothing. After
the apostle had spoken such glorious things of men that fall away, Heb. vi.,
a man then reading ver. 9 that there are better things than these that ac
company salvation, would expect some seraphical manifestations, exceeding
all these, to be those better things. But the apostle instances in love to
the name and glory of God, and his truth and children, as one of those
things that exceeds all these, which is a childlike disposition of one be
gotten and born of God. {

Use 2. The second thing to be considered is the necessity hereof to sal
vation, which is demonstrated out of the text thus : All do and will acknow
ledge that without God's being merciful to a man, there can be no salvation.
But God's mercy (suppose it is as abundant, as it is, as you are able to
conceive of it) can nor never will save any man without regeneration ; for
it is clear in the text, that herein it is that God shews the abundancy of
his mercy, even to beget again those he means to save, as without which
he could not save. *This is clear also from Tit. iii. 5, 'According to his
mercy hath he saved us ; ' so then we are saved by mercy only, as the
moving cause, but yet how doth mercy save whom it will have mercy
upon? It is ' by the renewing of the Holy Ghost.' Yea, in ver. 4 herein
is made the great appearance or manifestation of the love and kindness of
God borne to any soul, that he renews it : ' After that the kindness and
love of God appeared, not by works of righteousness which we have done,
but according to his mercy he saved us, by the washing of regeneration,
and renewing of the Holy Ghost.' So then if God means to manifest love
and mercy in the salvation of any, he doth it in and by this, or which is
all one, if he loves any it appears in this. Herein is the love of God
manifested, as John upon another occasion speaks. Now, for the demon
stration of this, take such reasons as are congenial to the text.

(1.) Without regeneration God bears not the actual relation of nor be
comes a Father to us. God owns no children but such as are like him,
and begotten of him after his image. If you call on him as your Father,
says Peter in the same chapter, ver. 17, then as obedient children you
must be holy as he is holy, ver. 14-16, not fashioning yourselves accord
ing to your former lusts ; that is, you must be new cast, new fashioned,
and so become holy, as he who called you is holy. All are ready to chal
lenge God to be their Father, as the Jews (John viii. 40) did with a bold
and impudent forehead challenge God to be their Father, when yet they
were full of envy and malice towards Christ and his disciples. No, says
Christ, ' Ye are of your father the devil,' and his image you bear, ' and his
lusts you will do,' ver. 44. In Jeremiah iii. God, as Christ doth in John,
upbraideth the impenitent Jews for the like impudence : * Wilt thou not
from this time,' he speaks what had been their wont from time to time,
come and 'cry to me, My Father?' whenas it follows, ver. 5, 'thou hast
done evil things as thou couldst,' and thinkest to call me thy Father, or
that I as a Father will ever own such. But seeing God will become a
Father even to such sinners, how comes it to pass that in the 19th verse
God is brought in as consulting with himself how to save these rebels, and
how to come to own them for his children ? And he brings it in by way
of objection: 'But I said' (God makes a stand at it), 'How shall I put
thee among the children ? ' come to enroll thee into the catalogue whom I
will own as such ? And it is an objection God himself can never well

156 THE WORK OF THE HOLY GHOST [BOOK IV.

answer, without turning and regenerating them, and causing them not to
depart from him. So it follows, ' Thou shalt call me, My Father; and
shalt not turn away from me.' There is the answer, and the only answer
can be given to it. So then God is no Father, nor owns any among his
children, without it.

(2.) Without this work wrought in us, Christ becomes not our Lord and
husband. When Adam was to be married, God looked over all the beasts
of the field, and finding never a fit match for him among them, he made one
like him of his own rib, and in the same image with him. Now, if thou
hast the same image wherein thou wast born, thou art a more unfit match
for Christ than beasts for Adam. Would any of you be content to have
no other wife but a beast, a cow, or a sow, or a devil succubus ? God
would not have Christ unequally yoked : ' Now what fellowship can light
have with darkness, Christ with Belial?' 2 Cor. vi. 14. He speaks it to
us in the name and person of Christ, that we should not be unequally
yoked, and therefore he would not have Christ much more. God would
have his Son have a wife that should please him, and have a beauty suit
able to his mind. Christ loves beauty as well as you, as you may see Ps.
xlv. 11, where Christ is set forth as one who hateth iniquity and loveth
righteousness, ver. 7, 8, and therefore God gives his daughter, the church,
commandment to forsake the sins she was born and brought up in :
' Hearken, 0 daughter, and consider, incline thine ear,' that is, to my
Son's commandments, * and forget thy father's house ; so shall the king
(Christ) greatly desire thy beauty.'

(3.) Without this we can have no title to, no hope of enjoyment or pos
session of, that inheritance, 1 Pet. v. 5. We can have,

[1.] No title. Heaven is an inheritance, and as inheritances go by birth,
so doth it also: 'Who hath begotten us again,' saith the text, 'to an in
heritance incorruptible.' If no son, no heir ; and if no new birth, no son.
Kingdoms upon earth have two ways of succession : first, by choice or elec
tion ; secondly, by birth ; and this latter, for a monarchy, is held the best
way of succession. Now God (who takes into his dispensations all the
rules that men go by), hath ordained to settkrand establish heaven, to all
that shall be saved, by both these titles. 1. By election, but that is secret
to himself: ' The Lord only knows who are his.' Therefore, 2, to declare
it to men themselves, and to others, he hath ordained a heavenly birth
openly and actually to entitle them to it : ' Whom he hath predestinated,
them also hath he called,' Rom. viii. 30. As God gave the earth and all
things in it unto Adam, and all that should be born of him, so hath he given
heaven and all the promises unto Christ, and unto all that should be born
of him also. And as such as was the earthly man, such are the earthly
men ; so such as was the heavenly man Christ, such are all his to become
even heavenly as he is.

[2.] Without being converted there is no hope of this inheritance. Thou
mayest have a dead hope, a false hope, that will deceive thee, but not a
' lively hope.' Is any man so fond as to hope for a crown that was not
born to it ? How then can we hope for heaven, if we have not the new
birth, God's image, to shew for it ?

[3.] We cannot otherwise possess it. If a reasonable soul, so created by
God, would come into this world, and possess the good things in it, it must
necessarily be put in a body, and clothed with flesh, which is to be had
from Adam by a fleshly generation (it could else never come to see the
light of this sun, it could else never see this world, nor possess anything

CHAP. I.] IN OUR SALVATION. 157

in it), so nor can men's souls ever come to set a foot into the other world,
the kingdom of heaven, if they be not clothed with God's image, and so
born of Christ. In 2 Cor. v. 3, there is a parenthesis which bears this
sense : ' If so be that being clothed we be not found naked.' He is
a- speaking of the soul's being clothed with a house from heaven when
separate from the body ; and discoursing thereof he casts in this as a cau
tion for all Christians, that they look to it their souls be clothed upon with
the new man, which is the begotten of Christ ; for if they be found devoid
thereof, and naked, they cannot expect the enjoyment or possession of the
house that is above. This is Calvin's interpretation, and it is a true one.
And hereof Christ himself useth this expression, that ' unless a man be born
again, he cannot' (so much as) 'see the kingdom of God,' nor peep into it ;
and much less can he enter into it, or set a foot in it.

[4.] I may add, fourthly, though he could enter, yet he could not enjoy
it. Heaven would not be heaven to him. Heaven is an inheritance of
light, says the apostle, Col. i. 12, and therefore we that are naturally sin
and darkness must be made meet for it : « Who hath made us meet to be
partakers of the inheritance of the saints in light : having delivered us from
the power of darkness,' ver. 13. Heaven is 'an inheritance incorruptible,'
1 Pet. i. 4. Now, if flesh and blood (that is, frail mortal flesh) can
not inherit the kingdom of God, nor corruption incorruption, as, 1 Cor.
xv. 50, the apostle speaks, then much more not flesh, that is, that sinful
defilement which we were born in. If the body must be changed ere it
can be glorified, then much more the soul ; for this glory in heaven is an
inheritance undefiled, and no unclean thing can enter in, Eev. xxi. 27.
Without holiness no man can see God ; that is, so see him as to be happy
in him. Blessed are the pure in heart, for they shall see God, and so be
blessed in the sight of him.

Let us see and make* this necessity of the new birth. We are fallen
into times in which the thing and doctrine of it is forgotten and laid aside,
in which there are multitudes of professors, but few converts, many that
seem to walk in the way to life, that never came in at the strait gate. There
is a zeal amongst us to advance this or that reformation in religion, and it
hath been all the cry. But, my brethren, where is regeneration called for
or regarded ? We have seen the greatest outward alterations that ever
were in any age, kingdoms turned and converted into commonwealths, the
power of heaven and earth shaken ; but men, although they turn this way
and that, from this or that way, from this opinion to that, yet their hearts
generally turn upon the same hinges they were hung on when they came
into the world. In this University of Oxford we have had puttings out and
puttings in, but where is putting off the old nature and putting on the new ?
Where do we hear (as we had wont) of souls carrying home the Holy Ghost
from sermons, of their being changed and altered, and made new, and of
students running home weeping to their studies, crying out, ' What shall I
do to be saved ?' This was heretofore a wonted cry. Conversion is the
only standing miracle in the church, but I may truly say these miracles are
well nigh ceased ; we hear of few of them.

With whatever advances in religion and incomes from God, or purity of
reformation, we may flatter ourselves, I am sure that regeneration and con
version is it that must make Christians in this age, as in all the ages afore
us. As take the whole generation of mankind, though mankind in one age
hath grown up in stature, and in duration of years of life (as afore the flood),
* Qu. 'mark'?— ED.

158 THE WORK OF THE HOLY GHOST [BOOK IV.

more than in another, and may be more civilised in manners, more raised
in parts and abilities in one above another ; yet the propagation of the race
of men on earth is one and the same in all, by being born, begotten, formed
in the womb, in all substantial of being. If they be men they must be born.
So in the church : of whatever progress in truths or holiness one age may
excel in above another, yet if regeneration, the thing itself, and the doc
trine of it, goes not on, the church is not increased, nor is there a multipli
cation of inhabitants of the other world.

CHAPTER II.

That by spirit, John iii. 5, is not meant the indwelling of the Spirit. — Nor
that, in the new birth, the Holy Ghost produceth in us the same nature which
himsel/ hath.

That which is born of the Spirit is spirit. — JOHN III. 6.

You have here the thing begotten in us by the Spirit of God at the new
birth, set forth in the whole and the general nature of it, expressing what is
most sublime in it. It is spirit, which denotes the supremest kind of being.
I say in the whole nature of it, that which is born of the Spirit is spirit.
It is all, and the whole of it, spiritual, and this gives us a general nature
common to all the parts of the new birth. All, and every grace, though
diversified by the special objects they are exercised about, yet agree in this
common and general nature that they are spirit, or spiritual graces. Sor
row for sin, and humiliation, is such a sight and sense of sin as is spiritual.
And thus justifying faith is a spiritual faith in all the acts of it.

1. Let us inquire what is meant by spirit here, by considering what it
is not.

(1.) It is not the communication of the Holy Spirit himself which is here
meant, for though, indeed, he himself is given to us as the author of our
regeneration, and though himself dwelleth in us immediately, and not by
his graces only (as I have before proved), yet the giving of and the indwell-
ino1 of the Holy Ghost in us, is in no wise to be termed our being born of
the Spirit, nor is it anywhere in Scripture so styled. Our being born of
the Spirit notes out an effect or work of the Spirit in us, as that which is
born of another is, and as the conception of the human nature of Christ is
said to be of the Holy Ghost, Mat. i. 18, 19.

(2.) It is not the begetting of a nature or being, the same that the Spirit
himself is of. It is not a communication of the Godhead to us, making us
' God of God' (as some have blasphemed), nor ' Spirit of Spirit' ; in which
sense Christ's Godhead is termed Spirit (Heb. ix. 14), and ' very God of
very God.' But this spiritual nature in us is not a spark of the divine
nature struck or shot forth unto our souls. But it is, for the kind of it, a
creature which is for ever distinct from the Deity, as the apostle severs them,
Rom. ix. 5, when he speaks of God as 'blessed for evermore.' And
indeed the Godhead in the indivisible whole of it is eternal, Rom. i. 20,
but this spirit, or spiritual nature (of which we are now speaking), is born
in time, for it is produced after a man's having been first born flesh. And
besides, it is not only styled a creature, but the new creature ; and there
fore if it were the divine nature, or God, there would be as many new gods
as there are men regenerate. .

CHAP. II.] IN OUE SALVATION. 159

2. We are now to consider what this spirit, which is born of the Spirit, is.

One way and a sure one is to conceive of it by the opposite to it, and
which is set by it on purpose to explain it : ' That which is born of the flesh
is flesh,' saith Christ.

Now, what is flesh in Scripture sense, as it is opposed unto the new
creature ? It is plainly not the substance of a man's nature, or any other
substance a man is transformed into, but the corruption, the natural sinful-
ness and defilement of man's nature. And therefore ' the spirit,' or that
which is born of the Spirit, is in its kind and proportion to be understood
in like manner. I shall not name many places, but only one which is appo
site : in Gal. v. 17, ' The flesh lusteth against the spirit, and the spirit
against the flesh : and these are contrary the one to the other : so as you
cannot do the things you would.' That by flesh here, he means not the
essence or substance of man's nature, much less as created by God, is evi
dent; because, in ver. 19-21, he says, ' The works of the flesh are mani
fest ; adultery, fornication, uncleanness, wantonness, idolatry, witchcraft,
hatred, and suchlike : whereof I tell you,' says he, ' that they which do such
things shall not inherit the kingdom of God.' What is meant therefore,
is man's corrupt, degenerate nature : the ' old man' which is said to be
* corrupt through deceitful lusts,' Eph. iv. 22. And as all men are born
flesh, they are in the flesh (Rom. viii. 8) until born again.

Now together with this he represents the contrary principle of spirit in a
regenerate man, whereof the one lusting after the spirit, the other after the
contrary, even before the consent of man's will, they distract the will of a
man, so as he ' cannot do what he would.' Now then hereby two inherent
principles in a regenerate man's nature must necessarily be denoted.

(1.) For as the flesh (which all acknowledge to be man's nature .by birth)
' lusts against the spirit ; ' so the spirit is in like manner said to ' lust
against the flesh.' And this naturally, for it is before a consent of the will
one way or other, as well as after such consent. Now to lust (one way or
other) is the proper and immediate product of the inward inclinations of a
man's heart and nature. And from these principles, as inherent in our
nature, each of these lustings draw the will several, yea, contrary ways.
They work a contrariety of will in us also : ' You cannot do what you would.'
And therefore spirit must be understood to be a principle in man's nature,
as well as flesh or corruption is.

Neither must it be said that the Holy Ghost is that spirit that lusts in
us, in the like manner as the flesh doth lust against the spirit. He may
be said to work in us indeed this lusting against the flesh, as he is said to
make intercession for us in stirring up groans in us, &c., Rom. viii. 27,
yet so as we are said to groan and pray. So here to lust against the flesh
is our act, and not the Holy Ghost's ; and therefore is from a principle
opposite to flesh in our souls, and inherent in us as flesh is, and so made a
contrary nature in us unto that flesh.

(2.) These two are said to be contrary, and therefore are as two con
trary qualities in man's nature. For qualities only, not substances, are
contrary. And if then flesh be such that lusts after evil, then spirit is also
such that lusteth after good. These are as heat and cold, sickness and
health, in the same subject, stirring and acting one against the other.

(3.) They are to this purpose compared unto two roots or seminal prin
ciples seated in the soul, producing contrary effects and fruits. For he
says, ver. 22, ' But the fruit of the Spirit' (mark that allusion) * is love,
peace, joy, long-suffering, gentleness, goodness, faith, meekness, temper-

160 THE WORK OF THE HOLY GHOST [BOOK IV.

ance;' whenas he says on the contrary, 'The works of the flesh,' the
fruits of the flesh, * are envyings, murders, wrath, strife,' &c. And this
place alone is sufficient to confute those that would have the Holy Ghost's
indwelling only, without his working, an inherent root or principle of grace,
by which all acts of holiness should become properly ours subjectively, as
well as his sufficiently,* as he alone acteth that grace in us to bring forth
every good work.

Obj. Those of the forementioned high-flown persuasion will interpose
here, that flesh in Scripture is put for the whole of man's nature, substance,
and excellencies of any kind ; yea, and the whole creation is denominated
flesh, and so even man's pure nature, as it was at first created in Adam,
and all the glories of it are termed flesh. He was a fleshly, earthly man.
And therefore not only corrupt nature, but all those holy qualities created
in Adam at first, or that is of the like created nature or rank, though never
so excellent above them, are here to be understood by spirit. For else that
which you call s}nrit (say they) is still indeed but flesh, as the whole crea
tion, whether new or old, is to be accounted.

I thus answer the objection.

Ans. 1. Be it so, that flesh imports in some scriptures all created excel
lencies in their utmost perfection ; yet in this text, and multitudes of others
throughout the New Testament, it is taken not in that general notion, but
strictly for the degeneration of man's nature by the fall, conveyed by gene
ration fleshly ; out of which, if man's nature be not restored by a new birth
spiritual, he is eternally lost. Well then in this place, and the other places
now cited, flesh is strictly taken for that corruption of man's nature, and
spirit likewise oppositely for the principle restored in it, contrary thereunto.
For it is that flesh that is destroyed by this spirit, as it is contrary.

Ans. 2. It is true that the best and highest excellencies of Adam's nature
were but flesh, taken as compared with the nature of God himself. I can
give you scriptures that even the human nature of Christ, which was the
glory, the head, the sum of the whole creation, old and new, is but flesh,
with all its prerogatives ; yea, and profits nothing, as in opposition to the
Godhead in him. What else is the meaning of John vi. 63, « The flesh
profiteth nothing, it is the Spirit that quickeneth ' ? And further, that in
respect of glorying in God's presence, all the grace in a renewed man,
termed spirit here, is but flesh in that respect, and comes within the com
pass of that saying, 1 Cor. i. 29, ' That no flesh should glory in his pre
sence.' For when he adds, « For of him are ye in Christ Jesus, who is made
wisdom, righteousness, sanctification, redemption,' he there instancing not
only in all the glorious graces that are wrought in us, as wisdom and sanctifi
cation, but also all the benefits bestowed upon us, as justification and the
glory of heaven itself, expressed by redemption, he doth thereby plainly call all
these flesh, as in themselves considered, and as they are excellencies for us
to glory in ; the glory of which God hath in that respect robbed them of
and deflowered, forasmuch as God hath made Christ all these to us, which
otherwise in themselves would be but flesh in us, as the old creation at first
was. And God doth this that so we might in all these glory in the Lord
only, and not so much in them thus given us.

Our souls, by Christ's restauration of them, do remain created substances

still. He doth not transubstantiate them into the being of the divine nature.

And when it is said, « He brings things that are unto nought,' or nothing,

his meaning is not that God destroys them in respect of their being or

* Qu. ' efficiently '?— ED.

CHAP. II.] IN OUB SALVATION. 161

existence ; they must have that still. For if by flesh were meant all that is
created by God, differing from himself, then the substance of the soul, yea, the
whole of the man, would be destroyed by grace, so there would be no subject
left capable of having this spirit begotten in it; no, nor would salvation be the
salvation of our souls. If they say there is some new thing created in the room
thereof, which they would call spirit, yet still concerning that new thing I
ask (1.), Either it is a creature made by God, and distinct from him, and
then I urge upon them it is flesh, even as well as the former soul ; for in
comparison unto God, so it is, and still within the same sphere and rank of
beings that are created. Or (2.) it is God and the Godhead. If that be
their meaning, let them but say so ; but then I will not argue it, but rend
my garments. And the truth is, they can mean no other thing, if they will
speak otherwise, of these things than we do.

Ans. 3. The third answer to the objection made is this. I grant that
this new spirit, begotten of the Spirit, is of a more divine temper, genius,
and aspirement than the image of God in Adam was, which though holy,
yet but in a natural way ; in knowing God in and by the creatures, and
by the covenant of works, and so only according unto what is naturally
due unto a creature reasonable, as he first falls out of the hands of his
maker. And I should not only grant that this new divine nature, born of
the Spirit, is supernatural, in comparison to corrupt nature and the dis
positions thereof, but also in comparison of pure nature. Insomuch as
Adam was but an earthly, natural man, comparatively to that which is born
of the Spirit, which is the image of the heavenly, and is ordained in the end
to see God in himself, and will be raised up thereto ; and at present hath
such a way of knowing and enjoying God, and such objects spiritual suited
to it, as Adam's state was not capable of. Now therefore, although all the
old and new creation are flesh to God, as was said, yet the new being of
our highest aspirement may be termed spirit in comparison of its fellow-
creatures; and so this new creature, in regeneration wrought, may perhaps
be styled, in comparison of Adam's image.

The me of all in brief is this, that men should take heed of being seduced
and drawn into opinions, under the pretence and allurement of still more
spiritualness, and spiritualising still all that the Scripture says, or can be
said of true spiritualness, till they lose all spiritualness. It may be truly
said that many that seemed to begin soberly in the Spirit, whilst they have
affected to go still a note higher than the gospel allots unto the creature, as
the portion of it, intruding into things they have not seen, they have in the
end come round, and ended in the flesh, even where they were before they
did begin. You must not think to spiritualise the soul of man beyond what
can consist with its being a creature, and beyond what, in a lower rank of
union with God, than Christ hath, it can bear. The nature of things must
not be destroyed, God must alone be God, and that eternal Spirit. The
soul must be the soul, enjoying God as such, remaining distinct from him ;
then attribute what spiritualness you can, lower than what Christ and the
eternal Spirit is said to have, as being God, and the Son of God. And
also withal stay but a while to have that addition of grace and glory, which
our doctrine gives and proclaims to spirits made perfect in heaven, where
God is all in all ; and yet still he and the creature are distinct, though the
glorified creature enjoys a fulness and immediateness of knowledge in him,
as in himself, face to face, and in a love raised up and proportioned thereto.
These distances being kept, let men urge what spiritualness they can, and
our doctrine will rise as high as they can do ; yea (which is the glory of our

VOL. VI. L

162 THE WORK OF THE HOLY GHOST [BOOK IY

doctrine), they cannot speak beyond it, but are forced to cant their own
wild notes in our expressions. If men will go higher, it falls out here as
with chemists, going about to seek further spirits out of spirits already ex
tracted, out of wine or metals sublimated as much as the things will bear.
In seeking to sublimate them yet further, in the end they all vanish, and
all ends in smoke.

So then, that which is spirit here, is metaphrased elsewhere by Paul
1 Cor. ii. 15, and is all one as to say, 'That which is born of the Spirit is
spirit,' and that the soul of a man born again is spiritualised 6 vvsvpaTixfa,
that is, a spiritual man, and thereby fitted to receive and take in (as the word
v. 14 is), ra nvtvparr/.a, spiritual things, OTs-j^ar/xwj, spiritually, or as
spiritual.

CHAPTER III.

That ly ' spirit,' John iii. 6, is meant all those graciom dispositions in the
soul, which do suit it unto things spiritual, as spiritual.

I now cometo'the explanation of the thing itself, in the general nature of
it, what is meant by spirit.

I give this distinction of it. Spirit is all those gracious and heavenly
dispositions and habiliments wrought in the whole soul, especially the spirit
of the mind, which do elevate and raise it, fit and suit it unto things spi
ritual, as spiritual. I shall give you an account of this definition, as it is
extracted and drawn out of the import of the very word spirit : and then
come to the examination of it in several particulars.

1. In the general common nature of it, I term it a new disposition or
temper of spirit. The acceptation and use of the word in the general in
Scripture, warrants the word spirit being put to import a disposition or
temper of a man's heart, whether it be applied to what is good or bad
therein. ' The spirit that dwells in us,' saith James, ' lusteth to envy/
James iv. 5. He termeth the very inclination and disposition to envy,
that is natural in us, the spirit that is in us ; although again, in respect of
its corruption, it be flesh and fleshly. So Luke ix. 55, Christ rebuking
James and John for their zealous wishing that fire might devour those of
that city that did not receive Christ, speaks thus, ' You know not what
spirit you are of ;' that is, what fiery disposition is in your hearts, which
you have declared by this wish. Thus too an inclination to whoredom is
termed ' a spirit of whoredom,' Hosea iv. 12 ; a jealous disposition, * a
spirit of jealousy,' Num'. v. 14. On the contrary, dispositions unto what
is good are in like manner termed spirit, ' the spirit of meekness,' Gal.
vi. 1 ; ' the spirit of love and fear,' 2 Tim. i. 7. As also any habiliment
that elevates and enables the understanding to discern the difference of
things spiritual (as acquired habits, by reason of use, are said to do, Heb.
v. 14), is denominated spirit, Isa. xi. 2, 3, ' The spirit of wisdom and of
the fear of the Lord shall rest upon him, and make him quick of under
standing in the fear of the Lord.' So as if you would run over all graces
particularly, they are heavenly and divine principles put into the soul, and
each faculty of it carrying it forth to such and such spiritual actings towards
such or such spiritual objects, Zech. xii. 10. A ' spirit of prayer, of sup
plication, and of grace,' that is, to seek after grace and the favour of God ;
and the same may be said of all other graces whatever.

2. I add, gracious dispositions, to distinguish this work of the Spirit from

CHAP. III.] IN OUR SALVATION. 163

gifts ; which though common to reprobates, yet we find them called spiritual
gifts, 1 Cor. xiv. 1 ; which in the 12th and 13th chapters he distinguished
from graces, true love to God and the saints, &c. Thus also when the
apostle James (James iv. 9, 10), had said, ' The spirit that is in us lusteth
after envy,' he adds these words, ' but God gives more grace,' i. e., a con
trary spirit of grace to overcome it. It is there termed in the opposition
grace ; it is therefore a gracious disposition. The abilities of mind are
termed gifts, ^ao/rf/a/ara, because freely given ; and spiritual, because they
empower the mind to take in the notion of spiritual truths, so far as to do
good to others, but not to a man's own soul savingly, which grace doth.
True knowledge hath vim plasticam in it, a formative virtue. Neither do
these gifts raise up the mind to things spiritual, as spiritual, which is the
great difference to be attended in this matter.

3. I call it heavenly, that is, which is wholly divine, and carries the soul
up to, and fits it for things heavenly. Adam, 1 Cor. xv. 47, 48, is in his
best estate termed an earthly man. It is evident by the saying, which the
apostle cites out of Genesis, that he speaks of him and his graces when first
created. But God hath fitted and prepared for this spiritual man (of whom
we speak), things heavenly, far above the reach of Adam's estate. I
observe, Eph. i. 3, that the apostle, when he speaks of the whole lump of
blessings with which in Christ we are blessed, termeth all and the whole of
them ' spiritual blessings in heavenly things,' say I, and not ' places' only ;
and such Adam's were not. And the reason is, because these are all bless
ings in Christ, who alone is that heavenly man, the Lord from heaven,
1 Cor. xv. 47, 48 ; but Adam but an earthly man ; and so Christ alone is
the founder of spiritual blessings in heavenly things ; and therefore this
spirit coming from him, the quickening Spirit (as Christ is there termed, in
opposition to Adam's being but a living soul, ver. 45), is wholly heaven-
born, is an optic glass, set to the eye to see into things heavenly, which
Adam's sight fell short of. Spirit here, is the foundation and beginning of
all those glorious enjoyments of God in the other world, and shall be raised
up thereto. And in this life the spiritual man hath an aspirement there
unto, and could never be satisfied without it. And in this life, where this
spiritual and heavenly temper completes no degrees, as Adam's primitive
holiness of nature was, it would raise a man up to infinitely higher propor
tions of communion with God and active holiness than Adam's state was
capable of. But, alas ! our life here is hid with Christ in God, through our
imperfection and the like. And indeed this very word spirit, — ' That which
is born of the Spirit is spirit,' — speaks a sublimated work, the most refined
and most raised work that man's heart in this life is capable of. For the
extract, the quintessence of things (leaving the gross parts behind them as
severed), you still call spirits. I need not give you chemical instances.
Also in the creation, those things which are of the highest rank, strength,
and excellency, and nearest God himself in their natures, are termed spirits :
— « Who maketh his angels spirits,' Heb. i. 7. — And the substance of his
own pure nature is set out by this, ' God is a Spirit,' John iv. 24. Yea,
take an estimate from hell : the height, the quintessence of all wickedness,
is, as you know, found in the devils ; and how is it expressed ? It is named
' spiritual wickedness,' Eph. vi. 12. And they are elsewhere termed
1 wicked spirits,' Mat. xii. 45, because the substance of their nature or
being is spirit, and they are filled with wickedness. But here the wicked
ness they are filled with is further termed spiritual ; that is, it is a wicked
ness of the highest kind, which exerciseth itself in opposing and contra-

164

THE WORK OF THE HOLY GHOST

[BOOK IV.

dieting things heavenly, as it follows there about things heavenly, which are
the things this spirit (in the text John iii.), is raised unto, and contends
for, and aspires after ; and therefore as their wickedness is termed spiritual,
so the nature of this is termed spirit or spiritual, as pursuing after those
very things heavenly, which their wickedness sets itself against.

4. These heavenly dispositions have for their seat the spirit of a man.
This is the immediate subject in which it resides, in which it was chiefly
and first implanted, and from thence diffused to the whole man, and so is
justly denominated spirit from its subject, the very spirit, quintessence, and
centre of the soul : Eph. iv. 22, 23, ' Be renewed in the spirit of your
minds,' by infusing into it spiritual principles of heavenly light and dis
positions. The new man is there said to be put on. And to the same
purpose speaks the apostle, 1 Thess. v. 23, ' The God of peace sanctify }7ou
throughout,' or wholly, ' your whole spirit, soul, and body.' Body is the
exterior part, and soul is the inward part, of senses, affections, &c. But
spirit is the top, the highest region of the mind, which is capable of a higher
intuition of things spiritual ; and this is sanctified first and chiefly, and
therefore first named, and the sanctification hereof is termed spirit. The
seat of the powerful workings of sin, and of the first suggestion usually
thereunto, is the lower faculties, which entice and allure, and propound the
pleasures of themselves to the will and affections ; which, being corrupt,
and knowing no better, yield, and approve them suitable to the outward
man ; and therefore it is termed the law of the members. But the work
ings of grace are perfectly contrary. The seat of grace and its chief
dominion is the spirit of the mind, termed therefore ' the inner man,' * the
hidden man,' « the law of the mind ;' which, giving forth laws and impres
sions to the outward, rules and commands it. And because the strength that
must sway the man lies there, therefore it meets with more difficulties than
the dominion of sin doth, for it hath all the affections to subdue by spiritual
light and fresh comings in from heaven.

CHAPTER IV.

What it is to have the heart elevated and suited to all things spiritual, as

spiritual.

But the last and main thing in this definition to be most attended unto
is, what it is to have the heart elevated and suited unto all things spiritual,
as spiritual.

There are three things to be inquired into for the explanation hereof.

1. What those things are which are spiritual.

2. What it is to have the heart suited to these spiritual things.

3. An account why this should be added, ' To spiritual things as spiri
tual.'

1. What are things spiritual ? It needs not long be insisted on. The
particulars are become known to us all, if we have hearts unto them : they
are the things of God, which the Spirit reveals, ' the deep things of God,'
1 Cor. ii. 10, 14, and Rom. viii. 7. They are things of the Spirit, Rom.
viii. 5. They are another world or system of things, opposed to things of
the flesh, which flesh, or corrupt nature, is suited unto, which are mani
festly fruits of the flesh, Gal. v. 19, downright sins, or things of this world,
abused by our lusts, 1 John ii. 16.

CHAP. IV.] IN OUR SALVATION. 165

(1.) First and primarily, God himself and Christ are the chiefest spiri
tual things and blessings. They are the first original of all things spiritual,
and so are the most spiritual, and have all and only true spiritualness in
them. ' God is a Spirit ;' it is his pure nature so to be, and therefore he
is to be worshipped in spirit by us. Even as it is said, * God is holy,
therefore be ye holy ;' so God is Spirit, therefore be ye spiritual. And
therefore all things else are spiritual as they refer unto him. As God only
is good (as Christ says), so God only is Spirit ; and as the sun only is light,
so God only is the Father of all light that is truly heavenly ; God is the
measure, the standard of all things spiritual. And thus also Christ, who
is styled ' The Lord,' is also said to be « that Spirit ' (2 Cor. iii. 17) who
puts all the spiritualness that is in the gospel into our minds.

(2.) There are things that are spiritual derivatively from God and Christ,
which are the things of God, and which are not otherwise, no, nor further
spiritual, than as they relate unto God and Christ, and partake of them,
and redound to their glory, who is the measure of them. And of this dis
tinction we shall have great use in the sequel ; for in all the benefits be
stowed in our salvation, there is no further a spiritualness to be found than
as God shines in them, and his excellence and glory are illustrious. And
that, and that alone puts every other thing into the being and rank of
things spiritual.

[l.J All blessings, adoption, forgiveness, redemption, fellowship with
God, and heaven itself, are termed spiritual blessings, Eph. i. 3, * Blessed
be the God and Father of our Lord Jesus Christ, who hath blessed us with
all spiritual blessings in heavenly places in Christ;' and these blessings
consist not in houses, lands, &c., but in things heavenly.

[2.] Thus all graces of the Spirit are also spiritual. Col. i. 9, true saving
knowledge is styled ffvveois Kvsvtu,arix,rt, ' spiritual understanding.'

[3.] All the immediate duties of God's worship, when God is worshipped
in spirit in them, are termed spiritual. Prayer, hearing, &c., all are termed
* spiritual sacrifices,' 1 Pet. ii. 5, which become such, so far as God is
sanctified and closed withal in them and by them.

[4.] Every duty of the moral law, as it is directed unto God, is a service
in spirit, Rom. vii. 6. And the whole moral law, and every particle of it,
in this right tendency, is spiritual, Rom. vii. 14, ' The law is spiritual.'

2. What is it to have the heart made suitable to these spiritual things ?

You all know, by analogy from nature, what it is to have the soul, in the
powers and faculties of it, suited unto the object of it ; as the eye is suited
and fitted to colour, and the ear unto sounds. I shall give you some
philosophical instances which the Scripture makes, Eccles. xi. 7, ' Truly
the light ' (saith Solomon) ' is sweet, and a pleasant thing it is to behold
the sun.' Here is a heavenly outward object, and the visive or seeing
faculty, declared suited or fitted one to the other. The apostle Paul also
(1 Cor. vi. 13) speaking of the present condition of the bodies of men, ' The
belly ' (says he) ' is for meats, and meats for the belly ; ' that is, they are
by God suited and fitted one for another in this present state. And consider
the purpose of his mentioning this. It is to illustrate how in a proportion
able manner, and in a spiritual way, even the bodies of men after the
resurrection, when they shall be made spiritual, 1 Cor. xv., shall then be
suited unto Christ, so it follows, ver. 14, ' And God hath both raised up
the Lord, and will also raise us up by his own power.' And it is said too,
in ver. 17, ' He that is joined to the Lord is one spirit.' Now then to
make up the analogy, as he will suit spiritual senses to spiritual things after

166 THE WORK OF THE HOLY GHOST [BOOK IV.

the resurrection, so he doth suit men's souls and spirits aforehand in this
life unto the spiritual things manifested in the word, afore the resurrection
of body and soul into a greater glory. And this the Scriptures also speak
as expressly to this point of regeneration or grace, as it doth to that other
point of nature : 1 Cor. ii. 9, ' Eye hath not seen, nor ear heard, nor hath
it entered into the heart of man, the things which God hath prepared for
them that love him.' The things prepared, &c., are manifestly here the
things of the gospel in this life revealed, and not only those in the world
to come, as by the context hath been long since observed. And the only
use at present I make lies in these words, ' Prepared for those that love
him ;' that is, aforehand suited and fitted by God unto the new creature, or
unto those into whose hearts he puts his love. And if it be not an allusion
intended by the apostle, yet it may well be represented by the correspond
ency that is between the story of the first creation and the new creature,
which the apostle intends by those who love God. The apostle in those
words of his, ' As it is written,' refers us to Isa. Ixiv. 4, * Since the
beginning of the world, men have not heard, neither perceived by the ear,
neither hath the eye seen,' &c. Now consult the story of man's first crea
tion, to which this is a manifest allusion, and it stood thus. God made
and prepared a world consisting of, and filled with, variety of creatures, the
making of which cost him six days' work. There were delicacies of fruits
for the taste, an entertainment for the eye in all sorts of colours, ligl\t,
ornaments, and tapestry, which heaven and earth affordeth to this day.
There was a brave world, and richly furnished, as the apostle speaks of it,
1 Tim. vi. The angels stood by, and wondered all the while for whom all
this should be prepared, for they had not senses to be affected with them.
God after all, at the latter end of this his work, brings in man, and sets
Adam down in the centre of this world ; and lo, he had at the first of his
creation an eye to see and to be taken with all the beauties God had
scattered up and down throughout the whole. He had an ear to hear all
the music which the melodies of birds singing, or the murmurings and
warblings of rivulets, could afford. He had a taste and belly suited to take
pleasure in all these varieties of fruits, or whatever else God had provided
as a banquet for him ; insomuch as there was not any one thing God had
made but he had some sense, inward or outward, to take in a pleasure from
it, or some faculty in his mind to close with and make use of it. Whence
it was apparent unto himself and the angels, the spectators, that God had
first prepared and set out all these for the man, and then created the man,
in like manner prepared and fitted for all these things. He had an ear and
an'eye (as both the prophet's and apostle's words are) to receive and take
in what was thus made for him. Thus the apostle tells us it falls out in
this new creation, God hath been from everlasting contriving and ordaining,
and in the fulness of time preparing, all those glorious truths and things
which the apostle (to whom was committed the news and tidings of this
world to come, Heb. ii. 5) by the Holy Ghost, have given us in their writ
ings a full discovery of. And whenever God regenerateth any man, and
constitutes him a new creature, lo, the man hath a new eye to see, an ear
to hear, and all sorts of new senses to take in all sorts of spiritual things,
as the Spirit shall be pleased to reveal them to him. He no sooner opens
an eye but he finds himself to be come into a new world, and to be
environed with new objects. Thus they are prepared for him, and he for
them ; and hence it comes to pass that he hath an eye to see, and an ear
to hear, and a heart to understand, such things as never from the

CHAP. V.] IN OUR SALVATION. 167

beginning of this world entered into the heart of man, no, not of Adam in
his first creation. Now the principle by which he is enabled to this, is
called spirit.

If you will have another scripture that speaks this suitableness between
this spiritual man and these ' spiritual things,' look into Rom. viii. 5, * Those
that are after the flesh, do mind the things of the flesh ; but they that are
after the Spirit, the things of the Spirit.' You have here the suitableness
between spiritual things and a spiritual man illustrated by its contrary,
namely, the like of a carnal heart towards carnal things, that so all men,
whether carnal or spiritual, might be equal and just judges out of experience,
whether they had as yet flesh only, or further, spirit, begun in them ; for
all mankind have experience what it is to mind, to favour, and find a
heart suited to things fleshly and outward. We feel every day how our
bowels work, and our affections are inflamed after things fleshly, as beauty,
pleasure, &c. Now, says he, descend into your hearts, and be righteous
judges ; if ye be after the Spirit, if that supernatural frame of heart be in
you and predominant, you will in like manner be taken with the things of
the Spirit, for both stand upon like just and equal reason; for as flesh is
suited unto things fleshly, so Spirit is suited unto things spiritual, even as
it is here, John iii., * That which is born of the flesh is flesh,' so 'that which
is born of the Spirit is spirit.'

CHAPTER V.

That this suitableness of the mind to spiritual tilings, is the great distinguish
ing character of one that is ' born of the Spirit,' John iii. 5, from others
who are not so.

8. 1 shall now give an account why I put in this restriction, * a suitableness
of the heart unto spiritual things, as spiritual.' The truth is, herein lies
the spirit, or the formal constitution and difference of that which is here
termed spirit. The meaning whereof is, that spiritual things are to be
considered barely and merely as they are in themselves and their own
nature, abstracted from all other considerations and concomitants adherent
to them, and abstracted from such benefits as are accidental, external, and
foreign to them. Spiritual things may indeed be viewed as wrapt up in
worldly conveniences, the avoidance of punishment, or the obtaining some
thing which a man apprehends good to him, which occurs by them or with
them. But spiritual things, as spiritual, are the things themselves, which
are represented in their own real nature, in their native hue and proper
colours to a spiritual man.

. (1 .) In other things, the formal reason of any objects is that which puts the
difference between sciences and arts, yea, and the senses. Bodies natural
are the subjects of a multitude of arts and sciences; but take it as a natural
body, and simply so considered, it is the proper subject of philosophy, and
makes an essential difference between that and other knowledge. So it is
here ; spiritual things are the proper objects of that true, genuine, heaven-
born spirit, begotten by regeneration.

(2.) The apostle is my warrant for putting in this distinction; for he sets
this fatal and eternal difference between a natural man and a spiritual man :
1 Cor. ii. 14, 15, 'But the natural man receiveth not the things of the
Spirit of God : for they are foolishness unto him : neither can he know

108 THE WORK OF THE HOLY GHOST [BOOK IV.

them, because they are spiritually discerned. But he that is spiritual judg-
eth all things, yet he himself is judged of no man.' To say, ' because they
are spiritually discerned,' and to give this as the reason why a natural man
cannot therefore receive them, is all one as to say, that if they be rightly
discerned, they must be discerned in their spirituality ; that is, as they are in
themselves spiritual, as spiritual. Thus the soul, whilst in the body, cannot
see or discern the angels that daily attend us, nor the devils that hourly
tempt us. Why ? Because they are spirits, and are spiritually to be dis
cerned, and so can be viewed only by naked spirits like themselves. They
may be seen if they will thicken and condensate the air, or take a shape,
enclose themselves in a body : but still as spirits, and in their own sub
stance and nature, they are discerned by none but those of their kind. And
(as he here speaks of a spiritual man, ver. 15) they can see all we do, but
themselves are not discerned by us ; we see not their motion nor their act
ings. I know this similitude, as none other, will hold in all ; for our soul,
stripped of our flesh, would thus see angels ; but not so an unregenerate
man, he would not discern spiritual things though he were stripped of flesh,
if he was not also spiritualised. And by this natural man is not barely
understood a sensual man, sensual for lusts and bodily pleasures, but a
man endowed with the greatest gifts of knowledge and wisdom, such as
were the scribes and pharisees, and the disputers of this world, 1 Cor. i.
7, 8, 20. And for the discerning of these things spiritually, a man must
not simply have the Spirit of God to reveal them objectively (vers. 10-12),
but he must subjectively be made by that Spirit a spiritual man, and have
spiritual senses given him, else, though the Spirit should reveal them, he
could not receive them. * The natural man receives not the things of the
Spirit of God ; ' for quicquid recipitur, recipitur ad modum recipientis. As
a blind eye receives not the light of the sun, ' neither can he know them' ;
which words speak an impotency or an incapacity in the subject ; for there
is a disproportion between the objects, take them in their spiritual nature,
and the subject. 'For,' says he, 'they are spiritually discerned;' and
therefore the man must be made spiritual, or he cannot take them in ; as
a beast must be made rational, ere he can understand or take in the things
of a man. That look, as now this natural body of ours (as, 1 Cor. xv., the
apostle calls it), cannot discern an angel or spirit, as he is a spirit ; but
when God shall make his natural body a spiritual body (which how he will
do it, we know not), then we shall see angels and spirits, even as we are
seen of them ; but a spiritual body it must be made first. So it is, a man
must be spiritual before he can see spiritual things.

(3.) A third ground why I say that a spiritual man must discern spiritual
things as spiritual, is, because he otherwise receives not the things at all,
which the apostle hints. This is a great truth, that if the soul of a man
does not arrive at, and close with, and embrace the things themselves, as
they are in themselves and in their own nature, it knows them not, it re
ceives them not at all ; but only ideas and notions, shadows and clouds,
instead of them. God will be known as God, and glorified as God (Rom.
i. 21), or he accounts it no knowledge. Then we know and affect things
as they are, when our knowledge and affections towards them are such as
the nature of the things requires. If the knowledge of Christ in my heart
be not answerable, similar to what is in the thing itself, I do not know it ;
as I am not said to know a man, if I know him but by hearsay, or have
seen but his picture. And therefore the apostle distinguished as I do ;
Eph. iv. 21, ' If you have been taught as the truth is in Jesus ;' that is,

CHAP. V.] IN OUE SALVATION. 169

to know Christ in himself, and the truths about him, which are beams of
him, as they are in their true and naked hue. Thus also affections to any
thing or person is not true love, or a genuine affection, if it be not suited
and carried out to the thing and the person itself; you call it harlotry love
else ; lust, not love. And therefore, of necessity, if our knowledge of
spiritual things be true, and such as it ought to be, if our affections unto
them be genuine, our hearts must be suited to the thing as spiritual. Yea,
otherwise the things, whatever they are in themselves, do become to us but
' things of the flesh,' as the law was to the carnal Jew, and ah1 spiritual
privileges are to an unregenerate professor.

4. This is the great difference or constitutive distinction of men regene
rate from the unregenerate, though never so much enlightened, elevated to
the tasting of the powers of the world to come. Those that are truly re
newed are made spirit, or spiritual in all things ; so not the other. Al
though raised up and elevated to be exercised about things spiritual, yet
not about the spirituality of the things, and to be carried out to them as
such. This will appear in the particulars of the work of grace all along.
There is a carnality about spiritual objects, else the apostle would never
have termed the Corinthians carnal, in comparison of other Christians, and
not spiritual, 1 Cor. iii. 1. Now that which was in a great measure re
maining in them, is predominantly in temporary believers. It is in them
as that which constitutes their estate, without any genuine principle of
spirit at all. It is nowhere said of any temporary believer, or person that
fell away, that he was born again, nor is it anywhere said of any such that
they are spiritual men, or begotten of the Spirit.

The main use I intend is of examination of our estates, whether we are
savingly regenerate or not ? Consider what the frame, the posture, the
vergency, your spirits are of unto things that are spiritual, as spiritual. I
speak now only unto men that are or have been some way or other affected
with things spiritual ; for as for such as are not, but live wholly in things
earthly and sensual, such need not a jury to pass upon them to condemn
them. Towards our help in this examination, let us take these two things.

1. Take instances of several particulars of spiritual things, and search
ing out wherein the spiritualness of them lies, bring them and your hearts
together, to put you upon considering how your hearts and they agree and
suit each other.

(1.) Learn to understand in your own hearts what these two things
mean, and what a vast difference is between them. 1. To have heavenly
natural dispositions and inclination suiting the heart to things spiritual, as
spiritual ; and, 2d, To have accidental and forced elevations or stirrings of
heart towards things spiritual, and those but upon considerations that are
but accidental to the things, or are but appurtenances of them, attendants
and hang-byes to them, arid are not of the nature of the things themselves.

You will ask me, What do you account but accidental affections in men's
hearts to things spiritual ; and what is it that is accidental in the things
themselves ?

[1.] That is but an accidental affection in the heart itself, which is
forced and strained in respect of what the whole stream of thy heart other
wise doth naturally carry thee forth unto ; whereas that which is born of
the flesh doth wholly and naturally mind and savour nothing but what is
earthly, worldly, &c., Rom. viii. 5, and the whole propension and pondus
thereof would of itself for ever run that way ; yet so as look, as streams
that naturally run but one way, yet are capable of a turn, and to be diverted

170 THE WORK OF THE HOLY GHOST [BOOK IV.

a contrary way by winds, or stoppage, or the overflowings of waters, &c.,
without having a new and natural spring or fountain to feed and carry it
on that contrary current : so the natural mind may sometime flow in an
other current than that in which its own inclinations carry it. But now the
apostle Peter, speaking of the hearts of men regenerate, expresseth it thus,
1 Pet. v. 2 : that what they did was ' not out of constraint, but willingly,
and out of a ready mind.' The great and predominant principle in us is
self-love ; it is the spirit, the quintessence, of original sin. Now this spring
or fountain of all lusts in us naturally cuts forth a channel to itself only
towards things earthly ; and the poise of it (as it is the predominant prin
ciple in man's nature, as by nature it is) doth lie clean another way than
to fall in at all with any of the things which are spiritual, or to have any
thing to do with them ; but it secretly and closely enjoys itself in cleaving
and adhering unto things earthly and sinful ; yet so as if it be stormed
with the noise and conviction of the things of the other world, as with what
is the dreadful consequent of sin, viz., wrath and destruction, and of what
is the deliverance out of it, even to leave sin, to seek after pardon, &c., the
enlightenings of these things coming powerfully in upon self-love in men,
that other natural stream and current to things earthly may be stopped,
yea, and (as is said of Jordan) turned backwards, and the affections run
that way ; and yet all this be but accidental and violent, in respect unto
the natural tendency thereof, which remains still one and the same.

[2.] There are answerably also accidental or consequential respects or
considerations that are but appendixes to things which in themselves are
the most spiritual, which are foreign and extrinsecal to the things, and yet
are revealed in the word together with those things, with the apprehension
of which a natural man, that hath nothing in him but only self-love, may
be stirred, moved, and affected. As take sin for one instance : there is the evil
of sin as sin ; that is, the spiritual evil in it as spiritual, and as it is con
trary to God ; and there is the wrath of God, &c., which is the consequent
of sin, that is an accidental evil to it, as it is sin. As there is the charcoal
in its foulness, and there is the fire in the coal, likewise there is Christ's
righteousness as it is a satisfaction to God for sin, and the glorious way of
saving sinners by it, above all ways else, this is the spiritualness of it ; and
there is the freedom from that wrath thereby ; the one is the thing in itself,
the other is the consequent or accidental appendix of it. Now (you know)
like will still find out its like, suit and consort with it. Hence my exhor
tation is, that you would, in searching yourselves, narrowly observe what
your spirit doth match withal ; that is, what it is in spiritual things which
your hearts are taken with in them, whether with what is accidental chiefly,
or chiefly with what is truly spiritual. The apostle hath an expression,
1 Cor. ii. 13, which may allusively help me to convey my meaning, ' com
paring' (saith he) ' spiritual things with spiritual.' He speaks there indeed
of the delivery of spiritual things to be preached of by us ; and it is as if
he had said (comparing the words afore and these together), if you be to
make orations about things civil, politic, scholastical, then use all your
flowers of rhetoric and art to set them out with ; for fleshly worldly matters
are best dressed up in clothings and ornaments that are suitable to them ;
but if you be to make sermons, take and seek such words and expressions
as may be savour}^ and spiritual, and so suited to the matter. In like man
ner (say I, in allusion to it as to the point in hand), if you be to examine
your hearts, compare spiritual things with spiritual, or else accidental with
accidental ; lay things of a sort together ; that is, observe what kind of

CHAP. V.j IN OUR SALVATION. 171

affections in thy heart are stirred, and to what sort or kind of things, and
upon what considerations. If, therefore, thy case be such, that only
transient and accidental affections are in thy heart (accidental I say to the
natural whole current of thy heart), finding out and consorting with the
like accidental considerations in things spiritual ; here is no genuine true
spiritual regeneration, here are but plainly two bastards married, two slips
of each family, accidental affections, to accidentals in things spiritual ; and
their brood will be answerable, they will not inherit with the sons of the
free woman, that is, spirit here. But, on the contrary, if there be a new
spring and fountain set open in thy heart, that works forth itself a natural
current and channel contrary to that other, whose poise was to each,* which
doth withal find out that in spiritual things which are truly spiritual, suits
and complies with the things themselves as in themselves, and pours out
its streams upon them and runs into them, here is a noble match between
two offsprings of two heaven-born families, which will never be parted, but,
as a noble plant, will bring forth fruit unto God, and unto everlasting life.

Another consideration I would premise, as both useful to prevent a mis
take in examination of ourselves hereby, and which also ariseth from, and
is the natural corollary of this part of my definition, ' suiting the heart to
spiritual things.' The premise is this, that the spiritualness of our affect
ing of spiritual things lies not in a total opposition or exclusion of what
suiteth self-love in us, or aiming at our own good ; but if it be rightly
stated, it takes it in the most naturally that can be. Some good souls,
when they hear of such doctrines as these, that spiritual things are to be
affected for themselves, and as spiritual, have presently made this inter
pretation of it, that if the heart be truly spiritual, then it must affect them
in opposition to themselves altogether, and to their own good : and that,
therefore, they must wholly renounce and cashier all thoughts of a man's
self therein, thinking that if they at all intermix them, they do unspiritualise
all the rest.

Or when they hear that there is an accidental goodness in spiritual things,
which will take self-love in a carnal heart, they then presently judge that
therefore true spiritualness lies in this, in having no affection of self-love
working or stirring at all to anything in things spiritual. These are both
mistakes : and the very terms of this latter part of the definition I have
given, duly understood, clears and states this great case, and is preventive
of these mistakes. Mark it : it suiteth the heart unto the things ; now if the
heart be made suitable to the very things themselves, it is certain that a
man must and doth at once affect both the things for themselves, and for
his own good also. For why ? Let the thing be the most spiritual that
ever were revealed, wherein doth a man's own good lie, but in the enjoy
ment of what is comfortable to him, and which he most desires ? And
what is it that is most comfortable, and yields most content to any man,
but the things that are suited to him, and he unto them ? If, therefore,
the being and end of grace lie in this, to suit the mind to spiritual things
themselves, and for themselves, then it must needs most happily fall out
and come to pass, that at once in affecting the things in themselves, the
believer pursues his own good and happiness.

The general truth of this assertion, that men's comforts, and so that

which they account their chiefest good, do lie in the suitableness or frame

of their minds as it stands unto the things, is so evident in experience, as

I need not insist on it. What is the reason that trahit sua quemque voluptas,

* Qu. ' earth "?— ED.

172 THE WORK OF THE HOLY GHOST [BOOK IV.

one man is pleased with one thing, another with other things ? It lies in
the several humours and suitableness of dispositions to such or such things.
You use to say, that which is one man's heaven is another man's hell; what
otherwise is the reason that carnal men mind the things of the flesh, or
earthly things, naturally, but because they are suited to them? Else they
have a light within them which tells them they are not the best things.
You see in nature it is not every stone, though good and precious, that will
draw iron after it, or unto which iron will greedily run or clasp with, but
with the loadstone it will ; and again, no other metal but that will close
with a loadstone. What is the reason ? There is a suitableness. Now
then, take a carnal heart, and change the inward radical disposition of it,
make and render it suitable to God, and Christ, and all other spiritual
things as they are in themselves (and the power and efficacy of saving
grace must lie in this, or differs not from flesh), and instantly that soul is
taught, and hath an instinct for its own good, and greedily and naturally
(according to the measure of grace given) runs out unto and after these
spiritual things as spiritual, and placeth its happiness and good in them,
as truly as ever it did in the other.

You will say, wherein then is the difference between a carnal man's
affecting these things, and a spiritual man's doing so ? For it is out of
self-love in both.

I answer, out of the principles already delivered.

1. That the fundamental and original difference lies not in this, as if that
were a carnal heart, that, with respect to its own good, or with love to itself,
did affect spiritual things ; and on the contrary, he only were truly a spiritual
man that did not fit all out of self-love affect them. No, God forbid ; but
that which puts the difference is, what that goodness is, which in spiritual
things the heart of a man doth thus affect, and find his good to lie in. If
it is only that which is the accident of all goodness, and but the consequent
of the other, as ease of conscience, freedom from wrath, judgment, &c.,
and the man not affected with the things as in themselves, there being no
suitableness at all to the things if they could be nakedly represented to him,
and in their spiritual hue ; this heart is a carnal heart, and thou that wearest
it art not a spiritual, but a mere outward and accidental Christian ; for, as
a man affects, so he is. The usual comparison I 'give to express the diffe
rence between these two is this : take two men, whereof the one is in per
fect health and vigour, and as hungry as Esau was when he came out of
the field, and take another who is heart-sick; set meat or drink before
these two, the one falls to eat it (and that as it is meat) out of appetite
and suitableness to the thing in itself; for God hath ordained * the belly
for meats, and meats for the belly.' The other's stomach nauseates the
thing simply in itself considered, and the native scent overcomes him. But
yet rather than he will die, he will take down something, and yet by his
good will he takes that only when it is so sauced as the natural scent is not
discerned. So it is here. If God, and Christ, and his righteousness, and
the graces of his Spirit, could be represented in their native naked hue, a
natural man could not receive them, as the apostle speaks ; but take them
as dipped and sauced with ease of conscience, hopes of freedom from wrath,
&c., carnal men take them down. In a word, they make use of them as
physic, not as meat. Here, in this case, a man affects not the thing, hath
no mind or suitableness to the thing itself, but to the consequent of it, and
a mere accident belonging to it, which is freedom from pains, &c.

2. Another difference is, where only thus the accidental goodness of

CHAP. V.] IN OUR SALVATION. 173

spiritual things affects a man, there is self only, or love to a man's self only,
that is the root of such affections ; yea, and such a carnal self as of itself
would pour out its affections to other things much rather, to which only it
hath an inbred suitableness. The whole heart of itself would run that way,
and no other, by its good will. But being overpowered by the power of
the world to come, there is a stop put to such affections, and the current of
them turned another way. But, take a spiritual man, who is in his inward
man suited to things spiritual, and spiritually naturalized, or naturally
spiritualized to them, and though the accidental considerations might have
first moved him (for, alas, at first a man hath no other principle but self-
love to be wooed and courted), and in their rank lawfully continue still ;
yet he now, being come unto them, and himself spiritualised, he closeth
with the things themselves as in themselves, and as best and most excel
lent, Phil. i. 10. He finds so much in the things themselves, that he
wisheth no greater good, yea, no other good, than what ariseth from the
things, and from communion with them and enjoyment of them. He finds
his good lies in them, which (as was said) ariseth out of a suitableness. So
that now the state of the case is not whether thou affectest them out of self-
love or for thine own good, yea or no, but whether the things themselves
have been made suitable to that inward man, and so withal unto that self in
thee. The root of all that which we call hypocrisy, or counterfeit grace,
though* wrought by the Spirit, doth lie in this defect, the man hath not a
heart to the things, but chiefly to the appurtenances of them, and so is said
in Scripture to have ' a heart and a heart, 'f and to be a double-minded
man, because he pursues not the things for themselves, but for what ac
companies them, when all the while, as to the things themselves, he hath
a heart against them, if they were represented in their true spiritualness.
And this is the true meaning of that phrase ; for otherwise it were far more
proper to say of a regenerate man, that he hath had a heart and a heart in
him, for he hath really two principles, flesh and spirit : two men, two
springs and fountains in him ; of flesh, suited to things fleshly ; of spirit,
suited to things spiritual. But yet because his heart is truly suited unto
these spirituals, therefore he is said to affect them with his whole heart,
and not to have ' a heart and a heart.' But the other in their most over
flowing affections, that seem as a land-flood to carry the whole stream that
way, as in the people's hearts when the law was given, ' We will ' (say
they) ' obey the voice of the Lord.' « Oh ' (says God), ' that there were
such a heart in them ! '

As a corollary from what hath been spoken, I shall a little further enlarge
on this question, whether a regenerate man, as such, may and doth affect
spiritual things for his own good, and how far ? Briefly,

1. Take self-love, as it is a natural principle, and annexed to being or
entity itself, if grace will have a subject to reside in, it must have this for
part of it, for it is the adjunct of being. If you think to spiritualise your
affections so far as nothing of love to yourselves should remain, then you
must destroy the subject of those affections. If you cut off this nail en
tirely, you cut off the finger too. Pare it you may, and must, as to the
inordinacy of it ; thus to the captive woman taken to wife was done by the
law, Deut. xxi. 11, 12.

2. If grace sanctifies us throughout, and every faculty and principle in
ns, 1 Thes. v. 23, then it sanctifies self-love in us ; for of all things in us
it is most a part in ourselves. And if there be a sanctified self-love, then

* Qu. ' not ' ? — ED. f 1 Chron. xii. 33. Marginal rendering.— ED.

174 THE WORK OF THE HOLY GHOST [BOOK IY.

part even of our holiness must lie in loving ourselves. But then withal
observe, that this sanctification of self-love is eminently seen in this, that
the heart being made spiritual, and suitable to spiritual things, it is enabled
and made so truly happy, as to find its own greatest good in those things,
and is carried forth towards them with the greatest contentment to itself.
And so it comes to pass that when a man's soul is perfectly sanctified, he
loves these spiritual things with a stronger love to himself, than any carnal
man can do, or ever did, carnal things. And hence these two make but
one stream : I at once love myself, and spiritual things themselves, and all
comes to be reconciled by this, that the heart is made suitable to them.
Yea, upon this ground I will go yet higher. The more I judge God, Christ,
and all other spiritual things, to be the best and chiefest good for my soul
(and this when considered in the highest spiritualness that can be supposed
to be revealed by the Spirit, and discerned and apprehended by me), when
they rise up in the most spiritual spirituality, the Holy Ghost himself can
or doth represent them, then for my soul to be most able to say, ' These
are the best for me,' and to have spiritual affections rise up as these other
apprehensions of the spirituality of the things do rise, this argues still that
my heart hath the greater degree of grace. And the reason of it is clear
from this principle, that grace suits the soul to spiritual things ; and there
fore those actings of my heart argue it still to be the more spiritual, as
being so suited that still I find my highest good to lie in the highest and
utmost spiritualness of them ; even as the more a man's stomach affecteth
and relisheth meat, the stronger meats, yea, and the more sweetness it
finds therein, the better stomach it is. David's heart hath in a great de
gree decided this in few words : Ps. Ixxiii. 28, « It is good for me to draw
near to God.' He found communion with him, out of suitableness, to be
his greatest good.

CHAPTER VI.

How we may discern, value, and love spiritual things, purely as spiritual, and
yet view them as blessings to us; and regard and affect our own interest and
benefit in them.

If any do yet understand me so as to have this objection still in their
thoughts (putting it by way of supposition), that if any man should love
spiritual things as spiritual, chiefly for his own good, would not this be
hypocrisy, and he be a carnal man ?

I answer, Yes. And even this will also follow from that principle I have
insisted upon. For if a man's heart be carried out "suitably to the things,
that is to God and Christ, &c., as they are in themselves, then he cannot
but prize, adore, value, and love them above himself. For if his heart be
not suited to the things, as they are proportionally in their own worth, his
knowledge and love of them is not such as the things require, and so are
not suited to them. And (as I said) it is a false and a counterfeit know
ledge of, and affection to them, as was afore observed, so that it is a con
tradiction to say a man's heart is suited to the things, and to say that he
affects them as such chiefly for himself. For if he knows God as God or
Christ, as the truth is in Jesus, then (as John says in another case) he finds
these to be infinitely greater than himself, and himself to be but as a mote
flying in the beams of the sun. And if he did not accordingly prize and

CHAP. VI. j IN OUR SALVATION. 175

affect them and their glory, his affections would not be suitable to these
things ; therefore self falls down, and gives up itself most to exalt the things
above itself, when it finds them most suitable to it. Yet still notwith
standing, this on the other side falls on with the highest consistency, that
a man never loves himself more, yea, and never finds he doth it more, than
when he finds he loves them above himself, and not for himself chiefly.

If you ask me how far these two may stand together ? I answer, they
are consistent in a due subordination of self unto God, and the things of
God. All men must acknowledge this, that true grace is the image of God's
holiness, Col. iii. 10. And it so long continues to be his image, as it keeps
a due and answerable proportion unto that holiness that is in himself, the
great and only architype and master-pattern of all true holiness. Therefore
it is consistent with so loving God and ourselves, in such a subordination
as God loveth himself and us. Now if we consider God, he as God loves
himself above all, and works all things for his own glory, and therein lies
his holiness in choosing his elect unto salvation, for he did it for his own
glory : Eph. i. 5, 6, * Having predestinated us unto the adoption of children
by Jesus Christ to himself, according to the good pleasure of his will, to the
praise and glory of his grace, wherein he hath made us accepted in the
beloved.' And yet everywhere the Scripture also doth ascribe God's elect
ing us and redeeming us to his infinite love borne unto our persons (' God so
loved the world,' &c.) ; and that not comparatively only "as to others (' Esau
have I hated'), but simply as he bore an affection to our persons : Deut. x.
15, ' Only the Lord thy God had a delight in thy fathers to love them.'
You see then, that in God's heart our salvation and his own glory, love to
himself above all, and infinitely above any respect to us, had a great place,
and yet a true, real, and special love and affection borne unto us, did sweetly
meet together and run in one channel subordinately to the other. And this
hath been to many a great help and inducement to their believing God's
real intention and heartiness to save sinners and themselves, that it is a
design which falls in with the utmost manifestation of his own glory. Yea,
and God in effecting it, or bringing it about, hath contrived all the means
of salvation, so as to represent at once to us an intermixture of transcendent
love to us, and a prerogative respect of his own glory. Look one way, and
you think he loved us as if he regarded nothing else ; look on the other
side, and the glory of his grace doth so appear that we seem to be forgotten,
and God's glory alone shines in it. Are these two then so reconciled in
God's heart, love to us and himself? Come we now then to the heart of a
man saved and regenerated spiritually, and certainly they may consist also
there. And the * saving faith' of both these respects and affections had by
God to his own glory, to us, and our salvation, may also work both ways
in our hearts. And, indeed, God in commanding us to love him above all
things, yea ourselves, hath withal given leave to us to love ourselves, in so
doing, in an answerableness to his own loving us, whilst yet he aimed so
eminently at his own glory as if nothing concerning us had moved him.
For grace in us is the image of what is in himself. And all this (say I
still) may justly be enforced by this assertion, that grace in the heart is a
principle that elevates and suits the soul unto the spiritualness of things
spiritual. Now the glory of God above our salvation, being the most
spiritual of spiritual things (it is spiritual in summo gradu), then if the
heart be suited to the thing, it must in the end exalt and set this up, as it
is in this its spiritualness, and so set it in this its high throne above itself;
it were not grace else, nor suited to this object. And because it is a prin-

176 THE WOBK OF THE HOLY GHOST [BOOK IV.

ciple that suits the heart thereto, therefore it withal must have the greatest
delight when it finds it can do so, therefore the greater happiness consists
therein, and therefore the believer enjoys his own good most in being so
affected. Grace is the strongest creature and principle that ever God did,
or shall make. It comes upon the heart when it is an utter stranger unto
God, and when it is full of self-love, and is as contrary to God as any one
thing can be to another ; and yet it comes and begets an instinct in that
soul to make its own highest good to lie in the good and happiness of that
God aimed at arid delighted in above its own. I will end this. This love
to God ariseth not out of self-love (though it is so in a carnal man) but it
may more properly be said to be joined with it, self-love to take it into
itself.

3. When we say that spirit here, in John iii. 6, is a suiting the heart to
spiritual things themselves, the meaning is not that the closing with God
himself, and with the person of Christ abstractly considered, is all and the
whole of true spiritualness, or which are the only objects of a spiritual
heart ; but there are many benefits by Christ, and that come within the
soul's cleaving to God, which are spiritual also, and so are truly and spiri
tually the objects of the affections of a regenerate man as spiritual. This
I add, to prevent a mistake also.

Many, when they hear of such a doctrine as this, that spiritual things
are to be affected as spiritual, take it in thus, that therefore all affections
to anything but to God, and to the person of Christ, simply for themselves,
and not at all for any benefit or blessing with them, are affections of a heart
that is carnal.

It is true indeed that those before-mentioned dispositions are in a spiri
tual heart raised up unto an intense degree (for these only are spirituals
in summo gradu, as we use to speak of other things, as of heat in fire, &c.),
yet withal the benefits that flow from adhesion to the persons of God and
Christ, are in their degree spiritual also. Thus you have it expressly pro
nounced, Eph. i. 3, 'Blessed be the God and Father of our Lord Jesus
Christ, who hath blessed us with all spiritual blessings in heavenly places
in Christ.' Here you have mentioned the persons of God the author, and
of Christ the conveyer, distinguished from the blessings ; and yet the bless
ings themselves are termed spiritual, as well as God and Christ elsewhere
are. And adoption (ver. 5), and redemption through his blood, and forgive
ness of sins through the riches of his grace (ver. 7) are ranged among the
number of them. So that even in these blessings themselves there is a
spiritualness to be found, and spiritual considerations about them, for which
a regenerate heart spiritually affects them, and seeks them. The eye that
loves to behold the sun's light, and to behold the beams of the sun, doth
certainly love the sun itself, the fountain ; for those beams are high and
heavenly, as well as the sun itself is a heavenly body. And thus it is with
respect to all spiritual blessings. Justifying faith, which is as spiritual a
grace as any, hath not immediately the person of Christ in its eye, abstracted
from his righteousness or forgiveness, but as arrayed with them. There is
therefore a spiritualness in Christ's righteousness to be found, for which we
must value it, and to close with it as truly spiritualness, as to close imme
diately with the person of Christ. Paul desires, Philip, iii. 9, * to be found
in Christ, not having his own righteousness,' &c. So is it in all graces, they
are spiritual things. Only I add this, that all these are spiritual, but deri
vatively, and as they relate to God and Christ, and unto their glory. If
you cut them off from that relation, and value not their worth, as in that

CHAP. VI.] IN OUK SALVATION. 177

relation they lose their spiritualness. As the sun's beams have a glory in
them, why ? Because they are beams of the sun, as rooted in it, flowing
from it ; which if you would cut off, they would lose. Now carnal hearts,
in valuing and affecting these benefits, cut them off from God and Christ.
A dark cloud of self interposes, and they do not most value them on the
account of their relation to the persons of God and Christ.

This also is farther to be considered, that many believers, especially when
young in grace, may not have those principles and gracious dispositions, so
far stirred and acted (although the things are in them) as to be able emi
nently to discern that high suitableness to God and Christ in its true spiri
tuality, with difference from what is from carnal self. That is, they may not
presently find that love to the things themselves for themselves, budding
and shooting up so as to overtop that other remaining principle of regard
unto their own selves.

(1.) It is therefore to be considered, that believers at first, having carnal
self stirred towards spiritual things (even as temporary believers have), as
well as spiritual self, they are in respect of this mixture termed carnal rather
than spiritual, because that principle is, if not predominant in acting, yet
so vigorously, and perhaps more sensibly, acting in them than the spiritual
part, purely as such, is found to be. When Paul wrote to that church at
Corinth, he wrote to saints, yet professeth he wrote not to them as to spiri
tual, but as to carnal, 1 Cor. iii. 1 ; that is, as to babes in Christ, whose
workings are to sense more carnal than spiritual, though they afterward do
grow up to be more spiritual. Thus in the first birth a child, first lives the
life of a plant, then of a beast or sensitive creature, and last of all springs
up reason ; and yet the reasonable soul was the root of all these, and so
was the principle of them there from the first. So it is in the new birth
often. Therefore let none be discouraged though the present actings of
their spirit have been low, and not risen up eminently above carnal self (as
to their sense) ; for true grace or spirit may be in them carried out with the
mixture of the other, and that genuinely (as to the thing itself) unto what
is spiritual.

(2.) In the main and whole ordinary course of a Christian, these two
streams run together in one channel, and have no occasion of parting ; but
they find that loving their own selves, and their affecting spiritual things for
themselves, do concur, insomuch as whether they affect themselves most,
out of love to themselves, or most affect the things themselves, they cannot
discern : as when all the bells strike at once, it is hard to discern distinctly
the sound of the loudest above the rest. So as although a man's heart
truly affects the things most, yet so much of self, carnal self, is mingled
with it, that which is most eminent is not perceived. Only this they find,
that their affections are still carried on one way or other to things that are
spiritual ; and in this case the constancy of the stream (though at some
passage of a man's life more shallow than at another) is that which doth
best evidence the Holy Ghost to be the spring of all, and that a fountain
of spiritualness is sprung up in that heart, which feeds it thus to eternal
life. The truest issue therefore which, in examining ourselves, we are to
bring our souls unto, is ultimately to search, taking the help of those cau
tions given along with us, and not to rest satisfied till we have found some
dispositions in our souls naturally matching with, and suited unto, what is
spiritually good in things that are spiritual. And although in the mean
while, till this is some way discerned, the soul may support itself with the
thoughts that those affections that have been drawn forth to things spiritual

VOL. VI. M

178 THE WOKK OF THE HOLY GHOST [BOOK IV'

revealed in the word, perhaps in present sense, only out of self-love, may
yet in the issue prove to have true strains of spiritualness running along
with them. But yet still thou canst not have an undoubted or infallible
evidence of thy regeneration, till thou findest thy heart carried forth to and
closing with what is truly spiritual in those blessings.

CHAPTER VII.

That the blessings which we have by Christ are purely spiritual, proved by an
enumeration of them. — How a spiritual heart considers and affects them in
their pure spirituality.

I come now to reduce this inquisition into particular instances ; that is,
to view over some things spiritual, and to single forth in them what is truly
spiritual, severed from what is accidental, and so to bring them and your
hearts together, and to see how they will and do match and agree.

I will begin first with such things as may seem less spiritual, because
suited unto what is in ourselves. Such are the benefits that come by
Christ. Now, in each of these there is something that is purely and truly
spiritual, towards which for the heart to be suitably carried forth, argues
spiritualness in the heart. Now, to clear our understandings in this, take
this for a true and certain general rule, that all the spiritualness that is in
every such spiritual benefit consists in its relation and reference unto God
himself, who is that great Spirit, and the fountain and measure of whatever
is spiritual. Neither grace, nor any spiritual benefit, is further spiritual
than as it is a tenant of his, and holds of him ; and both issues and flows
from him, and returns again unto him, as redounding to his glory. So as
it is the shine, the lustre, the reflection of his glory on these blessings,
some way or other, which alone makes them spiritual, as they are stream
ings down of God upon us, and are redounds and reverberations of glory
back again to him ; which is more eminent in those blessings, and their
being benefits unto us. And without this aspect unto and conjunction
with God, they, if simply considered as benefits, would lose their spiritual-
ness. So as although, because they are truly benefits, and for our good,
and do make us happy, therefore self-love is admitted to partake of, yea,
and to embrace them, for its own good (for they were also ordained there
to), yet unless that self-love be taken with what is of God, and tends unto
God in them, so as really to find its own good to lie therein, it would not
be spiritual love.

And the truth of this notion (that you may not think it a mere imagina
tion) discovers itself in things that are human, and in the professions of
men, concerning things that are found amongst men.

1. A great king, in bestowing his benefits, puts the worth of them upon
what is from himself, and redounds to himself. That story of Alexander
illustrates it. You know the great king Alexander, when he thought fit to
give a gift, he professes to give as a king, and so gave a city as a reward
for a mean service ; justifying it thus, ' I give as a king' (as the scripture
phrase also is, 2 Sam. xxiv. 23), as becomes a king to give, and not as
becomes the man to receive. So as in that gift or benefit there shined
more of honour and glory to Alexander, than there did of good and benefit
to the person on whom it was bestowed. The same strain was in Ahasuerus,
< Thus shall it be done to the man whom the king delighteth to honour.'

CHAP. VII. J IN OUR SALVATION. 179

Thus it is in the spiritual benefits we have from God ; God hath set them
out unto us infinitely more by what is in them of benefit to us, and would
have us accordingly entertain and embrace them ; and when the heart is
answerably thus affected, then it is spiritual.

2. The heart of an ingenuous man, though carnal, may understand how
it is in this respect with a regenerate man's heart, so as to be convinced of
it by what they feel, at least often pretend unto, in human affections. If
a person be far your superior, or a friend very dear, and you are either
suitors to him for a gift, or place, by reason of which you shall be near to
him ; or if you be to return thanks and obligations, or if you have a token
given in remembrance of a near friend, your hearts prompt you, or your
wits, at least, counterfeit such strains as these, Non tarn dono (lector) quam
abs te dato, I rejoice not so much in the gift, as because it is by so noble a
hand and so noble a mind. And what you must profess to regard is, that
he who gave it would cast an eye upon you, or that you might come thereby
to have a nearer approximation to him. For instance, will you take one
of Paul's realities (I must not term them compliments) in Phil. iv. 14, 17.
He celebrates and magnifies their gift (ver. 14—16) more than any, from
any church ; and concludes (ver. 17), ' This I spealv, not that I desire a
gift, but that fruit may redound to your account.' He considered the
benefit as it was to himself apart, and also as in its tendency it redounded
unto the givers again, whom he valued. Thus also you value a medal, or
a piece of gold, or the picture of a friend, not by its worth or weight, but
as it relates to him, a thousand times above the value of it in itself. Now
bring but the analogy of such things as these on to God, and his benefits
or graces bestowed on you, and judge righteous judgment ; and ask your
hearts this question, For what it is you do affect them, and what is in them
takes your hearts ?

Run over those particular benefits celebrated (Eph. i.), all which the
apostle pronounceth to be * spiritual blessings' (ver. 3). And particularly
observe wherein the lustre of their spiritualness lies.

1. What greater benefit or honour can be to us than to be the sons of
God ? ver. 5. Is it a small matter to be a son-in-law to a king ? Oh, what
honour is it to be a son to God ! There you see is the benefit ; well, but
see what are the beams of spiritualness that irradiate this, and shine every
way through it ?

(1.) That the original of it was the good pleasure of his will. '

(2.) That this is bestowed by Jesus Christ.

(3.) That it is bestowed to the praise of the glory of his grace. Take
this benefit, as it is thus spiritualised, and there is no heart that can truly
prize and affect it, as thus considered and circumstantiated, but it must be
a spiritual heart.

(1.) That heart is spiritual which values it in respect of its original, viz.,
The good pleasure of his will. This took Christ's heart in God's saving of
his people (which Christ is personally interested in as much as we) more
than the salvation itself of them : Mat. xi. 25, ' Father, I thank thee. Even
so, Father : it seemed good in thy sight.' Christ sets his seal, his own
concurrency of will with God's, as that which above all pleased him also in
it, namely, that ' so it seemed good in his sight.' What is it the beloved
disciple in like manner calls up believers to behold and value their sonship
by? Even this original of it, the love of God: 1 John iii. 1, 'Behold
what manner of love the Father hath bestowed upon us, that we should be
called the sons of God.' Herein lies the spiritualness of their value for

180 THE WOEK OF THE HOLY GHOST [BOOK IY.

the love of God, in respect of its fountain in God's heart ; his love therein
is valued more than the thing.

(2.) That heart is spiritual which values the privilege of sonship on the
account of its being bestowed by Jesus Christ, and that it is possessed by
virtue of a relation to him. This also holds forth spiritualness above what
our sonship is otherwise in itself. Adam was a son of God's by creation,
Luke iii. 38. But to be a son of God by Christ, this is a higher thing,
and puts the spiritualness upon it which a holy heart values. For it is
to be a son-in-law by marriage unto, and union with, the natural Son of
God. So then the spirituality of our sonship lies in that relation it hath
unto Christ. Now bring a spiritual heart unto it, and though it cannot
but infinitely rejoice that it is become a son of God, yet that this should
be such a sonship as is founded upon relation to Jesus Christ as a husband,
this makes his joy greater. To which of all the angels hath he said, My
Son is thy husband, and thou art his spouse, and so thereby becomest my
son ? * To as many as received him, he gave power to be the sons of God,'
John i. 13. This infinitely adds more unto it in a spiritual heart's esteem.

(3.) A spiritual heart rejoiceth that this should tend ' to the praise of
the glory of his grace :' that God should take sons, who at best were such
but by creation, and then by the fall were made sons of wrath, children of
hell, sons of Satan, and make some persons sons, and sons by Christ.
And this rebound that it hath unto the praise of the glory of his grace, is
the spiritualness of this benefit, the apostle being judge. How hath or doth
thy soul close with it ?

2. Then take the second benefit, instanced in ver. 6, which is, to be
* graciously accepted ;' and still it holds of God and of Jesus Christ.
Therein lies the spiritualness of it. First, There was mention of the free
grace of God in it just afore, and then follows, ' wherein he hath graciously
accepted us.' This David valued above all, when he said ' Tby favour is
better than life ;' yea, even above the life he had by it, or through it,
whether spiritual or temporal. God's grace and love ought to be more
valued than the benefit that occurs thereby.

3. A spiritual heart considers that this acceptation is ' in the beloved.'
If God would profess to love one man immediately, as he is considered in
himself alone (as some say he doth still the angels, or to be sure, as he did
Adam at first), and to love another man in Christ, who is the primum amabile,
his first and naturally beloved, his only begotten Son ; Oh, how would the
heart of a third man standing by, that is spiritual, say, 0 Lord, love me
in the beloved with that love thou lovest thy Son ! John xvii. 23. What
love is it that Paul values and triumphs in ? When, Rom. viii. 37, 39,
he had first said, ' In all these things we are more than conquerors through
him that loved us ;' what love was it he had in his eye, that he thus valued,
and which caused him to triumph ? He tells us, ver. 39, that it was * the
love of God which is in Jesus Christ our Lord.' Take this away, and all
other love is but a common love, a providential love. But herein lieth the
gospel spiritualness of God's love, that the favour of God is transmitted
through Christ, who first hath contracted all the beams of God's love into
himself, and so difiuseth them unto us. This takes and inflames the heart
more than if in common, and immediately, the divine love was cast down
upon us ; as in a burning glass you see the beams of the sun to be more
contracted and strengthened.

4. A spiritual heart considers the other benefit, ver. 7, ' redemption and
forgiveness of sins.' This all men will readily and greedily listen after.

CHAP. VII.] IN OUR SALVATION. 181

Well, but a spiritual heart takes it in those rays of spiritualness Paul hath
set it in. (1.) In whom we have it, namely, Christ. (2.) Through his
blood. (3.) According to the riches of his grace. Justification and pardon
of sin through Christ's righteousness is the glory of our religion. And take
it in all that doth surround it, it is as spiritual a point as any other. And
indeed it is too spiritual, not for papists only, but for many in these times,
to cleave to. There are those among us who begin to be weary of it, though
formerly, out of reverence to the Reformation of religion, even carnal hearts
entertained it. But take it in its true spiritualness, and then to be sure
only spiritualised souls will value it.

A spiritual heart regards justification by Christ's righteousness as it re
lates unto God's glory, that is, the glory of his grace. If ever God con
trived anything for his glory, he did this. Inherent grace in us justified us
once, but though it was the love of God the creator, and the due of innocent
nature, yet God had no great liking to it ; for as, Rom. iv. 2, 4, man had
thereby whereof to glory; and the greatest reward was, by that way,
reckoned of debt and not of grace ; so man falling, God was willing to take
that escheat and forfeiture, and for ever to despoil inherent grace (though
he meant to bestow such grace still out of grace anew) of its first ancient
privilege, and hath pronounced his sentence against it, that whatever it
might avail and serve for in man's primitive innocent state, to be sure it
should never justify him that hath it more. The glory of his own grace
entered upon this, and hath sequestered it as his own prerogative for ever,
to the glory of his grace. And he valued this one thing so much, as he
hath given it away, and entitled his own Son to it, on purpose to magnify
his blood, that this might be his eminent title, ' Jehovah, the Lord our
righteousness.' And he hath put him into the possession of this honour,
as won by his sword and his bow ; as Jacob said of a plat of ground he gave
to Joseph.

Use. Now to bring this home to our hearts by application. The news of
forgiveness, justification, redemption, all men run away with. But, I beseech
you, consider wherein the spiritualness of this benefit lies, and whether ever
your hearts have been taken at all with it. Indeed, they should be most
taken with it.

1. We ought to adore this way of our salvation, as it brings in so great a
glory to God's grace, and to Jesus Christ ; so as, were we to choose, we
would have this way. This was the disposition of the heart of Abraham
our father, as appears in Rom. iv. Compare but the beginning and the
conclusion of the apostle's discourse about our father Abraham. Whereas,
ver. 2, it is said, that « if Abraham had been justified by works, he had
whereof to glory' (which was contrary to God's design), and whereas
he made Abraham's faith the subject of his discourse in the residue of that
chapter, at last he concludes, ver. 20, that * he staggered not at the pro
mise through unbelief, but was strong in faith, and gave glory to God,'
and ' therefore,' ver. 23, < it was imputed to him for righteousness.' This his
giving glory to God (though withal he commends the strength of his faith
he did it with) hath a respect to ver. 2. Where, in opposition to Abraham's
glorying (if he had been justified by works) he had had whereof to glory,
but not afore God. So then, by comparing each, the meaning is, that
Abraham fell down afore God upon the revelation of this way of justifica-
. tion, which he perceived much to tend to glorify God and his grace, that
willingly upon that account he gave up all his own works (a greater sacri
fice than that which he intended, namely, the sacrifice of his son, which is

182 THE WORK OF THE HOLY GHOST [BOOK IV.

celebrated as a noble work proceeding from faith, James ii.), and laid them
upon the altar of God's glory. And he was glad that his heart had light
upon such a way as did so highly glorify God by the Spirit, being the
more strengthened (as it is said) to seek salvation by this way, because it
gave all to God, and nothing to man. Hath this in justification taken thy
heart, which took our father Abraham's ? Perhaps thou wouldst serve thy
self on God, and take the benefit of this his pardon ; but hath it ever been
done with giving the glory to him and to his grace ?

2. Thus also when thou comest to have recourse to Christ's blood and
righteousness for justification (which is the second thing Paul puts in to
spiritualise this benefit unto us), is it the glorious relation to, and the
influence that Christ and his blood hath upon justification, that causeth
thee to value it, looking upon it not only as a thing thou must have or thou
art lost and damned, but Oh ! dost thou desire to be clothed with it, to be
found in it ? For what doth a spiritual heart value it ? What ! is it only
because their own righteousness is as filthy rags, therefore they throw it
away ? No. But that if it had the righteousness of Adam, yea, that
which all the angels had at first, yea, all the inherent grace and glory which
both angels and saints have now in heaven, it would gladly take the occa
sion to throw it away, and make a trophy and spoil of it to glorify this
righteousness of Christ. It was the apostle's desire ' to be found in Christ,
not having his own righteousness.' He speaks like a man afraid of being
taken tardy in that place of residence, and runs away from it as far as ever
he could. 'Unto me' (says Christ, Isa. xlv. 23, for it is spoken in his
name, as appears by the apostle's citation, Rom. xiv. 11, Phil. ii. 10) * shall
every knee bow.' And what special glory is it that the saints shall give to
him ? The 24th verse tells us, ' Surely one shall say ' (as the greatest
thing they could say, and they say it with the greatest asseveration, as if
they were to utter but one thing they would say this), ' In the Lord (Christ)
have I righteousness.' Ah, how feelingly is it spoken ! And they give it to
him as a matter of glory, for so it follows, ver. 24, 'In the Lord shall all
the seed of Israel be justified, and shall glory.' And truly the conjunction
of these two in that place, ' In the Lord I have righteousness' for justifica
tion (as it is interpreted, ver. 25), and ' in the Lord have I strength' for
sanctification, makes me consider Augustine's interpretation of that passage
in Ps. Ixxi. 16, which an hundred times he celebrates to this very sense
(though our reformed interpreters reject it), 'I will go in the strength
of the Lord God, I will make mention of thy righteousness, even of thine
only.'

This relation that forgiveness of sins hath unto Christ's blood as the
price, how doth it raise the price of it unto a holy heart ! How do the
apostles speak of it, and thereby teach believers how to esteem it, and the
benefit by it, as it is by his blood, and that as having a relation to his per
son, that gives the value to it ! ' We are redeemed ' (says Peter), * not by
gold or silver, &c., but by the precious blood of Christ,' 1 Pet. i. 18, 19.
Oh, value your redemption by this great price of it. And to this Paul also
directs us when he speaks, Acts xx. 28, of the church which God * hath
purchased with his own blood.' Mark it, the blood is valued as it hath
relation to the person whose own it is. And again John speaks to the
same purpose, Rev. i. 5, 6, ' From Jesus Christ, who hath loved us, and
washed us from our sins in his own blood ; to him be glory and dominion
for ever and ever ! ' How was the thought of forgiveness of sins (as it is a
mere benefit to us) swallowed up into an adoring and giving glory to him

CHAP. VIIL] IN OUE SALVATION. 183

who shed his blood for that benefit ! When the apostles speak but of faith
as in this its relation to Christ's person, Oh ! how do they singularly term
that grace above all others precious in that respect, and call upon all genera
tions to call it blessed, because it is that grace which thus adores, glorifies,
and magnifies the blood and the righteousness of God and of our Saviour
Jesus Christ: 2 Pet. i. 1, 'To all that have received like precious faith/
sv dixaiusvvq, ' on the righteousness of God and our Saviour Jesus Christ.'
Faith may have a thousand other virtues and properties in it ; but the glory
it gives to Christ and his righteousness in point of justification is that
which makes it precious faith indeed. This stone set in it, serving to make
the lustre of this righteousness to shine forth, is that which makes the ring
so rich and precious. I shall name one general conclusive place more, in
1 Cor. i. 29-31, ' That no flesh should glory in his presence. But of him
arc ye in Christ Jesus, who of God is made unto us wisdom, and righteous
ness, and sanctification, and redemption ; that, according as it is written,
Let him that glorieth glory in the Lord.' The thing I quote this now for
is, that it is not justification or redemption, alone and singly taken, nor
Christ's being made righteousness and justification to us, and our sanctifi
cation, being accepted in him, which the heart should alone glory in, ^but
the heart should rejoice in the honour which Christ hath by all his, or it is
not truly spiritual.

CHAPTER VIII.

That a spiritual heart desires heaven, as it is a spiritual happiness ; desires
and prizes inherent graces as spiritual ornaments of the soul, and a divine
likeness, in which God is pleased ; takes pleasure in holy duties, on the
account of his having converse and communion with God in them.

You have hitherto seen how all the benefits reckoned, Eph. i., are spi
ritualised.

Now take heaven itself, which he there also mentions, ver. 11, 'In whom
we have obtained an inheritance,' &c. If any benefit seems to be desired
and affected by the generality of men, it is heaven ; because it is conceived
to be the ultimate happiness that will fill up the natural desire of the soul
to the full. Yet if men did take in true and genuine notions of it, what
that happiness is, and wherein it lies, in the spiritualness of it, and we could
suppose their hearts remained still carnal, nothing would be more unsuited
to them. If (as Christ says to the sons of Zebedee) you knew what you
asked, or knew what it is to be there, none but a heart truly, yea, sub-
limately spiritual, can find in its heart to desire it. The apostle Paul, Eph.
i. 17, 18, prays for these Ephesians, that they might have a spiritual know
ledge of the God of our Lord Jesus Christ, in these words, * That the God
of our Lord Jesus Christ, the Father of glory, may give unto you the spirit
of wisdom and revelation in the knowledge of him : the eyes of your under
standing being enlightened ; that ye may know what is the hope of his
calling, and what the riches of the glory of his inheritance in the saints.'
Elsewhere it is called an inheritance of the saints, Col. i. 12, as the pos
sessors of it : here (in Eph. i. 18) he speaks otherwise of it, as an inheri
tance, avrov, of him. It is translated, ' his inheritance in the saints.' The
signification of it is, that it is what the saints have by inheriting himself.
I would but ask who or what in heaven is the inheritance of the man Jesus ?

184 THE WOEK OF THE HOLY GHOST [BOOK IV.

It is said, Rom. viii. 17, that we are « heirs of God, joint heirs with Christ.'
Now what is Christ's inheritance? It is God himself: Ps. xvi. 5, « Thou
art the lot of mine inheritance.' It is Christ's speech. It is not a happi
ness only from God as the author, but it is in God himself, who is there
to be enjoyed. In heaven, God is set afore us to pick all happiness out
of ; and so all that happiness must arise from suitableness of heart to him.
And therefore the saints are said, Col. i. 18, to be 'made meet to be par
takers of it.' And here in this place of Eph. i. 11 it is added, ' in the
saints ;' for none else can take comfort or joy in God, Rom. v. 11. Come
now, canst thou say, and say it heartily, out of a taste how good the Lord
is, « Whom have I in heaven but thee ?' Canst thou out of a taste (I say)
declare there is nothing on earth which thou hast enjoyed in comparison
of him ; so as thy soul saith with itself, If God be in heaven, and if all
hold good which the word says of him, and I have him there, though I
should have nothing but him, I find I should be happy enough ? Canst
thou say this ? It is a sign thy heart is spiritual.

5. Take grace inherent in us, what is it draws out thy heart to desire it
but the spiritualness of it ?

(1.) It is certain that grace hath the greatest dowry that any creature,
whether in heaven or earth, hath. ' Godliness is profitable to all things,'
1 Tim. iv. 8, 'having the promise of this life, and a better belonging to it ;'
but these simply are but additionals unto it ; and it may be thy heart is
only willing to match with so rich an heiress.

(2.) Virtue hath an ornament in it, as it adorns the soul, and is the
perfection of it. And so the philosophers, Plato, Hercules, and others,
judged it. But wherein doth the excellency, the spiritualness of grace, lie ?
1. That it is the image of God and Christ, and so is allied to him, of kin
to him, as being divine nature. 2. That it fits thee for, and carrieth forth
thy heart unto communion and fellowship with God, and is a principle that
enableth thee to sanctify him in thy heart. 3. That it makes thee in
these respects beautiful, amiable, yea, glorious in God's eyes and esteem,
whose favour thou valuest above life. It makes thee such that Christ
greatly delights in thy beauty, Ps. xlv. Doth God there move the church
to get much of grace, Eph. v. 26, 27, that he might sanctify and cleanse it,
and present it glorious to himself; that is, for his own delight and rejoicing
in her as his spouse ? And doth godliness thus alone considered, or (as
the apostle's own phrase is, 1 Tim. vi. 6) in its own self- sufficiency, psra
avragxs/ag, take thy heart to seek it as great gain ? Here is spiritualness.

6. Take duties of obedience, as prayer, reading the word, partaking of
the holy ordinances of God : there is a spiritual part in all these ; which
is, to meet with God in them, to sanctify him in the heart whilst we are
conversant in them. The law of these duties is to have to do with God ;
and if with God, then to glorify him as God in our hearts and affections ;
that is the spirit of them. And therefore, 1 Tim. iv. 8, godliness is opposed
unto bodily exercise, that is, the outward performance only, for godliness is
the spirit of obedience ; which is,

(1.) When God is sanctified as the end of thy duties.

(2.) When he is regarded as the object matter of them, and as one with
whom we converse in them, then they are spiritual duties ; when God is
sanctified in the heart ; and then God is sanctified, when either the motives
for duties are fetched from considerations of God, and he is made the
matter of them, and the converse we have with him is from some suitable
ness of heart unto him. But that which causeth carnal hearts (or any

CHAP. VIII.] IN OUR SALVATION. 185

heart so far as carnal), to neglect them, or to be weary of them, or wish
they were over and done, is, that the law of them is to have to do with
God all that while, who to a carnal heart is burdensome company. And
so carnal men perform these duties to him, as complimenters do visits to
persons whose company they regard not. * Will the hypocrite pray
always ?' says Job. And why will he not ? Because ' he will not delight
himself in the Almighty,' Job xxvii. 10. That is the law of the duty, and
he cannot consort with God, but overly, and so his prayers grow overly,
and in the end he gives over. To pray, or read, to ease thy conscience,
and to keep all quiet there, what is it ? That is not the essential part of
the duty. Paul considered the law and duties of it in its spiritual nature,
Rom. vii. 14. The law is spiritual and good, and, verse 22, he tells us
that he delighted in the law of God in the inner man, and in every duty of
it. Now delight is out of suitableness, and why ? Because his inner man,
that delighted itself in God, was assimilated to God, Rom. viii. 7. The
carnal mind is said to be enmity against God, first, and therefore not subject
to the law ; and so the reason men delight not in these duties of the law,
whose tendency is to carry the soul up to God, is because they delight not
in God. But the state of the case is quite contrary in a godly man : Ps.
cxliii. 10, « Teach me to do,' says David, « thy will, for thou art my God ;
thy Spirit is good, lead me into the land of uprightness.' None but a
spiritual heart could experimentally and feelingly have moved God with
this, as being first moved thereby itself. He had found the Spirit of God
coming upon him in duties, teaching and leading, acting and quickening
him, verse 8, and was so good to him, that he loved these inward influences
and effluxes of his heart to God therein ; and they were so good to him, so
suited, that he prays for more, and could not be content without it. Oh !
(says David) thy Spirit is good ! Oh, therefore, give me him, act me by
him in all that I do.

7. To mention no more ; take God, and Christ, and the Holy Spirit,
which are (as I said) prima spiritualia, the first and chiefest spirituals.
"What suitableness hast thou had unto these, abstractly considered in them
selves, cutting off what accidental goodness is annexed to them as repre
sented in the word ? Doth thy soul say at times, yea, at any time, ' The
Lord is my portion ?'-Lam. iii. Doth thy naked soul say it of the naked
Lord, and say it heartily from the soul ? Lovest thou him by all thou hast
heard of him, or knowest of him by his attributes, laws, decrees, and dis
pensations ? Thus also for Christ, dost thou love him for himself, and not
only as a Redeemer ? Though to love him as such, he doth allow thee ;
for therein he hath shewn and manifested infinite love unto thee. But yet
there is aliquid in Christo formosius Salvatore, there is that in Christ that
is far more amiable than his being a Saviour. Dost thou love him as thy
head and husband, more than as thy Saviour ? So a wife unto a physician,
if she loves him, will really do all for him, although she be never so diseased
and needs his help (both these relations of head and Saviour in Christ, are
distinctly insisted on, Eph. v.). Or dost thou love him for what God most
loveth him (and that is, that he is his only begotten, and therefore beloved,
Son, and because he pleased his Father in all things), as well as because
out of love he did work thy righteousness ? God therefore loved and
exalted him, because he was obedient to death, Phil, iii., because he loved
righteousness and hated iniquity, Ps. xlv., therefore God exalted him, and
anointed him with the oil of gladness. There are and have been souls that
have found their hearts drawn forth in love to Christ, chiefly because in

186 THE WORK OF THE HOLY GHOST [BOOK IV.

doing (though for themselves), he expressed so much obedience to his
Father, and thereby shewed he loved them,* John xiv. 31, having that in
his eye more than their salvation. And dost thou reckon withal this as
thy chiefest good, and desire of thy soul, to be and live for ever with him ?
Oh, to be with Christ is best of all, says Paul. Dost thou value the in
dwelling of the Spirit ? Canst thou say to God, « Thy Spirit is good,' who
helps me to all that sweet communion with thyself, and takes of Christ,
and gives it to my soul. « Oh, take not thy Spirit from me,' for « thy Spirit
is good,' &c.

Obj. You will say, these are but notions, and such as are invented to
express in the abstract spiritualness by.

Ans. I answer, they are such notions as will distinguish one day all your
souls into heaven, or into hell ; and they are such real notions, as holy and
happy souls feel them and live upon them. Paul, you see, writing to them
that were spiritual, spiritualiseth all these things in this manner as I have
now done, and thus sets out these things, as taking it for granted they (as
so represented) would take with spiritual hearts, as suited to them. And
therefore he provoketh these Ephesians to bless God for them as spiritual
benefits, spiritual in these respects, as he had set them forth ; so he writ,
so he preached, and so were their hearts suited to them. I conclude (as
the apostle doth, 1 Cor. xiv. 37), 'If any man think himself to be spiritual, let
him acknowledge ' these things to be spiritual, and then see how they (as
such considered) and his heart do agree.

Use. You learn hence what is the true measure of judging of our spiritual
growth. It is to grow up in what is true spiritualness, which is a raising
up all in the soul unto things spiritual, in their spiritualness. It is not a
growth in respect of bulk, either of duties, or knowledge of, or affections
unto, things spiritual, butjstill they must be discerned and loved in their
spiritualness. And by this character is growth in grace, with difference
from younger Christians, still expressed. Gal. vi. 1, ' If any be overtaken
in a fault, you that are spiritual, restore such an one :' that is, you that
profess to have more grace, and are more deeply acquainted with tempta
tions, as in the next words insinuated. Thus also the apostle speaks,
1 Cor. iii. 1. ' I could not write unto you as unto spiritual, but as unto
carnal, even babes in Christ.' Spiritual men he opposeth to babes, and
therefore understandeth by those spiritual persons, grown Christians ; that
are raised up to discern of things that differ, and to approve the things that
are excellent.

* Qu. 'him'?— ED.

CHAP. I.] IN OUR SALVATION. 187

BOOK V.

Of the work of the Holy Ghost in us, as it is represented to us under the notion
of a new creature. — That besides the Holy Spirit's indwelling in us, and his
motions and actings of our spirits, there are permanent or abiding principles
wrought in our souls, which dispose them for holy actions, and give spiritual
abilities for the performance of them. — That this new creature is a change
of the heart . — That it is a conformity to the image of our Lord Jesus
Christ.

CHAPTER I.

That exciting and moving grace is not all that the Spirit doth for us, to enable
us to the 'performance of holy actions. But he works grace inherent, which
is an abiding principle in us. The opinions of the popish doctors, of the
Arminians, and of some enthusiastics, considered.

That which is born of the Spirit, is spirit. — JOHN III. 6.

I have proved from this text of Scripture that the thing wrought in us
by the Spirit is spirit, and makes us spiritual. I now resume the same
text, to demonstrate from it this assertion or doctrine.

Doct. That over and above exciting, and moving, and aiding grace unto
acts, there are inwrought and infused in the soul at regeneration, inherent
and abiding principles of spiritual life, by which the soul is inwardly fitted,
capacitated, inclined, and quickened unto the operations of a spiritual life.

I shall first consider, and refute some opinions that are contrary to this
assertion. Though the papists very much speak of habitual grace as a
principle by which the soul acts, yet they assert that the first and only grace
that actually turns the soul is no more than exciting and adjuvant grace ;
and that so to conversion it is sufficient that we be aided and assisted by
divine grace, without receiving a new principle of life from it. But yet
they say when a man hath turned to God out of free will, excited by an
internal motion of grace at first, then God infuseth a habit of grace as a
root, or a radical principle of good works. But then observe the reason,
and to what end they thus state it, and affirm how that then, and not before,
the soul's first turning to God, the habits of grace are infused by God.^

1. Because, in plain terms, according to their doctrine, sanctification,
or inherent grace, or the infusion of a new principle of life, is justification,
or that for which God adopts and accepts a man to eternal life, as that
which renders a man amiable and acceptable to God, and constitutes him
righteous.

And 2. They assert that a man being at present made righteous, or
justified thereby, then those habits infused further becoming the roots and

188 THE WORK OF THE HOLY GHOST [BOOK V.

principles of good works, these good works come accepted in order to the
meriting eternal life, and are habitual graces given as the foundation of
merit, but so as still the first acts of turning to God are carried on by excit
ing grace ; and therefore they say the understanding and will are but as of
a man in the dark, that can see imperfectly, or of a man fettered or sick,
that can stir if helped. And they therefore call all these acts of turning to
God by the names of attrition and contrition, and the like, as pre-disposi-
tions of the soul to the infusion of this form or principle of grace, even as
fire or flame is introduced into the wood when it hath been heated and hath
smoked. This is the papist's doctrine. See Bellarmin, de gratid, lib. 6,
cap. 15, per totum. And so Bishop Davenant in his Determinations, Quest. 9,
and in Perkins his Reformed Catholick, do state their opinion and refute it.

And though I know many of them say that to every supernatural act of
exciting grace, a habit at least, or an inherent disposition infused is required;
yet I retort this as a contradiction in their doctrine, which is that justifica
tion after a man is so turned to God in the infusion of habits, which therefore
they must necessarily thereby deny to be afore conversion ; or else why is
not the man justified thereby, or else acceptable afore ? Bishop Davenant
also, in that before-cited Determination of his, retorts it further thus upon
them : ' Some papists (says he, citing Suarez) overcome by force of argu
ment, do yield, that unto the bringing forth of spiritual acts, there is always
infused by God a quality which supplies that which a habit serves for. Yet
to solve that other principle, they withal say that it differeth from a habit
only in this, that it is not permanent, but passeth away together with the
act, when that ceaseth. To what end (saith he) are these evasions ? Why
do they not acknowledge these kind of infusions into the powers of men's
souls to be the vivification of them, and that to continue as permanent and
to be increased.' *

Others, who are not papists, putting our justification upon faith in Christ
alone, and not upon habitual grace at all, yet withal falling in with the
popish doctrine of free will and exciting grace as sufficient to the first con
version, they professedly and utterly deny any infusion of habits or principles
abiding in the soul necessary to conversion, but that it consists altogether
in acts stirred up by supernatural motions, by which the will is strengthened
to accept or refuse. And so all of our conversion, according to this
Arminian opinion, lieth in such acts of our parts, excited by extrinsecal
motions and enlightenings on God's part. Hereby it comes to pass (as
they would have it) that the whole of conversion is parted between the will,
nakedly considered, and the adjuvant grace of God, assisting or elevating
the will by way of motion and persuasion, without any working or infusion
of a new heart and spirit unto us ; for they being not necessitated to em
brace such habits for justification, as the papists do, and yet falling in with
the freedom of man's will and supernatural exciting grace only, as the
papists do, they reject all such infusion of habits, and wholly deny any part
of regeneration to lie therein, and say it is figmentum sclwlasticiim, an
invention of the schoolmen. Only indeed this they own, that the soul
being thus once turned to God by exciting grace, by its multiplying such
acts, though that grace acquires a habit or facility to act graciously, as by
the often repeating of other acts men use to do in arts or faculties acquired
(as in playing on the lute, &c.), which indeed supposeth (as their principles

* How Alvarez states it out of the writings of many modern papists, you may read
in his book De Auxiliis, lib. 7, THsp. 66, Nu. 1, whom yet heopposeth, as we do see
also Suarez, lib. 8, de Gratia, cap. 5, 6, 7, 8, 11, 12, 13, 14, &c.

CHAP. I.] IN OUR SALVATION. 189

do) an imperfect inchoate power already in man's will to act graciously,
which through assisting grace, stirred up by crebrous and frequent acts,
grows up into a habit or facility of working. But the doctrine of regenera
tion which we profess is differing from both. We detest that doctrine of
infusion of habits for justification, or as a foundation of works, to make
them meritorious. But we say they are simply required for man's acting
holily, and for the pleasing of God by good works, which good works declare
and assert withal that in our regeneration, from the first acts to the last,
and so throughout our lives, there are infused supernatural principles of life
and grace, which remain and are inherent in us ; and so the works thereof,
nay, the workings of grace in us, are not merely from motions and excita
tions of the Holy Spirit in us, which is the full scope of the apostle : Eph.
ii. 10, ' We are saved ' (that is, justified and made heirs of life) ' through
faith ; not of works ; for we are his workmanship, created unto good works,
which God hath before ordained that we should walk in them.' Here are
good works as the fruit, and here is a workmanship created in us as the
principle whence works proceed ; * we are his workmanship, created to good
works,' and there are no good works without it. But yet instead of good
works being ordained to justify us, he * is the adequate and full end and
ordination of God's workmanship in us unto good works, which is only that
we should walk in them.

There is another opinion of some high-flown people, who reject and
despise all habits and effects of grace, esteeming such a participation of the
divine nature (and of which the apostle speaks, 2 Peter i. 4) to be merely
by accidents and qualities, which they contemn. This notion is too low
for them, and therefore they boldly assert that they are partakers of the
divine nature by being transubstantiated into God, and that though they be
no more than creatures in appearance, yet the being of God is in reality
the substance of their being. And though this opinion is veiled under the
notion only of higher union with God, yet it is demonstrable out of their
writings, that they, rejecting all that our divines say of our blessed state in
heaven itself, and of God's being all in all, as to the communications of
himself to us there ; and rejecting also the hypostatical union of the human
nature to the person of the Son of God, they cannot feign any higher union
above those than that which consists in this, that the saints shall become
God. And their believing themselves to be God, though in appearance
creatures, is the fundamental in which all their religion centres, and indeed
they need no more. So then as God said, upon occasion of the fall of
man, ' Man is become as one of us ;' so say they of man restored,
that he becomes God. And therefore they professedly cry out against two
things especially in our divinity, because they lie in the way of this high
imaginary preferment of the new creature, to which they profess to advance
it. One truth decried by them is the personal union of our nature with the
divine in Jesus Christ, which, though it be the highest advancement any
creature is capable of, yet falling lower than this which they aspire unto,
they despise it, as not nigh enough for them, all the saints being (as they
say) raised up to the form of God, and transformed unto God.

Among many other grounds of this bold assertion, there is one more
plausible, which is this, that by our opinion we make all our communion
with God to be but accidental, by virtue of accidents, or qualities in the
soul, and not real or substantial.

But I answer, It is true, that as the soul itself, and its faculties of under-
*Qu. 'here'?— ED.

190 THE WORK OF THE HOLY GHOST [BOOK Y.

standing and will, are but creatures, so graces are but qualities in it, and
that knowledge and love which remain in heaven, are no more than
qualities. But yet if they will allow the substantial soul of man to be a
mere creature, and to remain a creature for ever, distinct from that divine
essence and being, then it cannot otherwise be partaker of the Godhead
than by such communion with him as our* person with another person,
who never become one in nature and essence, but continue two several beings.
The communications therefore of God to us, and our communion with him,
are transacted no otherwise than by our knowing God, loving him, and en
joying him for ever. A created understanding and will in a creature, not
united to one of the persons hypostatically, can come no otherwise to be
capable of communion and intercourse with God. And yet to say that this
is but an accidental enjoyment of God, or the divine nature, is utterly false.
For as we acknowledge and profess that it is God himself, and all the
blessedness of him objectively, that is both known and loved of us, so we
profess to enjoy as our happiness the divine nature as it is in itself; for
such will our enjoyment of him be in heaven, where these inherent principles
of communion with him, viz., the knowledge of God, and the love of God,
will continue, and be perfected. And withal we affirm, that the soul is
swallowed up into the enjoyment of God, as its all in all. But as for
essential participation, viz., so to enjoy him as to be made one being with
him, that can never be. The manner of the enjoyment is by means of
accidents indeed, but the thing enjoyed is the divine nature made known
to us, and beloved of us, as most blessed in himself. But withal we say
that if the soul had not these faculties of understanding and will, which are
but accidents, though essential properties of it, and likewise if it had not
those infused qualities of grace and holiness superadded, it could not have
this participation of God. Look, as the eye, when it beholds the sun, hath
an immediate communion with the sun ; yet if it had not a visive faculty, a
power of seeing, and were but a mere ball of flesh (such flesh as other parts
of the body are), the eye could not be a receptive of the sun ; so it is here.
The understanding could not see or know him as God, nor the will glorify
him or love him as God, if it were not inspired and endowed with those new
principles for which we are contending. Much less would it be capable of
taking in the glory of God (as in heaven it doth) to be itself glorified
thereby. And look, as when the eye beholds the sun, it reflects not on
itself, it thinks not of, nor regards to boast of this, that it hath such a power
of seeing in aspect, but it is wholly taken up with the glory of the sun itself,
which is all in all in such a view ; so is it in heaven, when God is all in all
to the blessed souls there. Only if there were not a new eye given to the
soul to see with, and a heart to love him, or a divine nature like unto God's,
it could never have to do with him, nor were it capable of it, nor meet for
it. Take lead, yea, gold itself, and the loadstone will not draw it, nor will
it follow the loadstone nor cleave unto it ; but let the divine power turn
that gold into iron, which hath qualities like to and assimilated to the
loadstone, and then you shall see the new-made iron in motion, as the load
stone moves to it ; yea, if the loadstone doth touch a piece of metal, it
infuseth a magnetic virtue to draw needles unto it, and yet that virtue is
but a new quality, or accident. So it is here with souls ; it is not the best
or largest or most refined soul for the substance of it, with all its essential
faculties, nor the largest or greatest understanding faculty in any such soul,
that is fitted for this communion with God. But take the dullest soul and

*Qu. 'one?'— ED.

CHAP. II.] IN OUR SALVATION. 191

meanest among all the number of souls, and let God infuse his likeness
unto it, that is, give it a divine qualified understanding to know him and a
disposed heart to love him, and instantly it runs after him, and doth it
naturally and suitably.

CHAPTER II.

That the Holy Ghost, when he makes us new creatures, works in us fixed and
abiding principles of a spiritual life, proved : 1. Became it is a new birth,
which supposeth a principle of life given ; 2. Because this new creature is
called spirit ; 3. Because it is called so in opposition to flesh; 4. Because
the apostle speaks of our being bom of God, and so having received a seed of
divine life which cannot sin ; 5. Because lie speaks of eternal life abiding in
us; 6. Because, 2 Pet. i. 3, we are said to be partakers of a divine nature,
and this is something which is continually growing in us ; 7. The sam-e is
proved from the parable of the sower and his seed, Mark iv. 17, and of the
ten virgins, Mat. xxv.

I have in the foregoing chapter given an account of those opinions which
allow no other work of the Holy Spirit, than to move and excite us to holy
actions, and which deny his influence to produce in us living and abiding
principles, from which, when regenerated, we have some inherent abilities
(though in dependence still on his renewed enlivening us, both to ' will and
to do,' Phil. ii. 13) to perform them.

I shall now prove the doctrine which I propounded in the beginning of
that chapter, which is this :

Doct. That the Holy Ghost doth not only move and stir us up to all good
actions which we do, but that in the work of conversion, he produceth in
us living and lasting principles of a constant holy life.

I. First, I shall first explain this doctrine.

II. Second, I shall prove it, by several arguments.

I. For the explication of the doctrine. All men may understand the
difference between an inherent power in the soul, or principle wherewith to
act, and the act, or operation itself, be it inward or outward, proceeding
from it as the effect thereof. In the body we see a hearing ear (to which
that speech of Christ's concerning spiritual hearing alludes, ' He that hath
an ear to hear, let him hear'), which is made by God, and endowed with a
ready disposition and ability to hear sounds ; and this power is inherent in
the ear, and is ordained for hearing as the act. The same we may under
stand of the eye ; there is a visive power residing in it, and enabling it
actually to see colours when laid afore it, which are the objects ordained
and fitted by God unto it. The necessity of which permanent power in
either we see by experience, and is mainly understood by the example of
those whom Christ cured (that were born blind and deaf), if we consider the
different condition of the|persons afore and after the cure ; as also that there
was an almighty power put forth, first, to give an inherent power to their
ears and eyes to hear and see, ere their soul could put forth the acts of
hearing or seeing. And of both these, the blind young man cured was so
sensible that he proclaims it to Christ's praise : John ix. 25, ' One thing I
know, that, whereas I was blind, now I see ;' and he knew too that it was
extraordinary, and a work of omnipotency ; ver. 32, * Since the world began,
was it not heard that any man opened the eyes of one that was born blind.'

192 THE WORK OF THE HOLY GHOST [BOOK V.

And however there were a capacity and remote radical power in his soul,
yet it could never have produced an act of seeing anything in this world,
which it was in the midst of, without a new bodily eye, or a new endow
ment of it with a new power of seeing.

Now there is in the case of a man unregenerate and regenerate, a further
distinction to be made : 1. Of a natural faculty in the souls of each ; 2. Of
a principle in the said faculty in order to act ; 3. Of the acts both are
ordained for.

Take the soul of a man unregenerate : it hath naturally and essentially an
understanding faculty in it (he were not of mankind else), and that under
standing hath a capableness and a remote faculty to have spiritual objects
taken in by it, and so to act towards them. For when it shall once come
to know them in a spiritual manner, it must be said that it is the under
standing faculty which is essential to the man that doth understand them.
Indeed, before a spiritual light induced into it, it still remains as one born
blind as to those spiritual objects ; ' and it cannot receive them, for they are
spiritually discerned,' 1 Cor. ii., but must be super-endowed with a new
ability and principle infused into it by a new birth, or it cannot spiritually
eye, nor at all understand, them as they are in themselves ; and although
through adjutories of light, &c., men may see them in the painted glass
and literal notion of them, yet not as they are in themselves in their true
spiritual nature ; no, no more than our bodily eyes can see angels, that are
of that other invisible world, a higher world than ours, unless they do
assume visible shapes, or we see them painted with earthly colours. An-
swerably Christ says, John iii. 3, * Jesus answered and said unto him,
Verily, verily, I say unto thee, Except a man be born again, he cannot see
the kingdom of God.' They cannot see them. And thus also God pro-
nounceth of the Jews in the wilderness, after forty years' experience of
God's wonders and giving the law, Deut. xxix. 3, 4, ' Yet the Lord hath
not given you a heart to perceive, and eyes to see, and ears to hear, unto
this day.' Eyes they had, and understandings they had, as men, but not
as spiritual men ; and so had not the true sight of spiritual things to affect
their hearts towards them in their spiritual nature, without which God
regards not any other apprehension of them.

Now though this new spiritual visive power with which the understanding
is endowed, be for the kind of its being but a quality, and a super-addi
tional accident introduced into the understanding, and not a faculty, as the
understanding is essentially inherent in the soul ; yet as it is planted in the
soul in order to receive and take in things spiritual (which are of a higher
order of beings unto our natural understandings, and are infinitely tran
scending things natural and worldly, which are the objects of our natural
understandings, and by which, or like terms, the apostle distinguisheth
those two differing, both objects and powers of a regenerate and unregene
rate man), so this new divine and heaven-born power, elevating and em
powering the soul to discern them, hath justly the name of being enstyled a
* new understanding:' 1 John v. 20, * And we know that the Son of God is
come, and hath given us an understanding, that we may know him that is
true,' that is, truly to understand him that is true.

Thus the bodily eye of man after the resurrection, elevated to see angels
(which now are invisible unto it), may be enstyled a new eye, yea, and a
spiritual eye, even as the whole body then shall be ' a spiritual body' (as it
is called, 1 Cor. xv.) ; and yet that change will be but the superinduction
of new spiritual qualities, suiting the eye and whole body unto such spiritual

CHAP. II.] IN OUK SALVATION. 193

objects, as angels, &c., are ; the substance both of those eyes and of those
bodies remaining the same that now. And yet those new spiritual liabili
ties then are said to constitute their bodies spiritual, and transform and
raise them into bodies of a higher rank and order like to angels, as Christ
says ; and he speaks it of what manner of persons, in respect of our bodies,
we shall then be. In like manner, the whole of a man new born, so endowed
with this divine quality of spirit (though it be but a quality), is styled a
' new man,' a * spiritual man.' It gives a new name to the whole man,
and doth as truly constitute him such in that sphere of spirituality, and
deserves to be so styled, being the principle of this new spiritual life, as
much as the soul with its natural faculties, simply considered, hath the
name of, and constitutes the man, to whose body it is joined, in the rank of
a living soul. For though grace be but an accident, yet it is such as is
worth all men's souls in the substance of them devoid of it.

And further, If the soul were not, by the infusion of this new spiritual
quality, elevated and admitted into that order of spiritual agents, having
spiritual life, it would want that essential property (in common to all
sorts of living agents in their kinds) to act from within itself ; but must be
acted merely by a principle extrinsecal to itself.

And further, The necessity of such a new spiritual liability to be infused
into our souls, to constitute them spiritual, and agents of that kind, is, that
both ace and principle may be of one and the same kind and nature ; a
spiritual acting, proceeding suitably from a spiritual principle ; which had
first constituted the man, in whom it is, a spiritual man, as good fruit is
from a tree first ' made good,' as Christ says, without which it cannot bring
forth good fruit.

And as the bodily eye, at the resurrection, cannot exert the least spiritual
act to those spiritual objects specified, nor those bodies put forth any one
exercise that is proper unto spiritual bodies, until at the resurrection the
body be constituted a spiritual body ; so is it here.

And lastly, This endowed spiritual principle in the soul is abiding, and
permanently inherent in the soul, when those spiritual actings cease ; as
the exercise of our present senses do in sleep, or when they are disturbed
and hindered.

II. Having thus explained the doctrine, I come now to prove it, by these
following arguments :

1. In the words of my text, John iii. 6, the work of the Spirit in us is
expressed to be a being, or thing born, which implies principles of life
given it, in order to acting and operations, or works of life. All other
births do this. They give a natural being ; and so this gives a spiritual
one ; and both according to their kind. In Scripture it is not the acts of
faith or love that are said to be born of God, or a man to be born of God
through those actings ; but, on the contrary, they are made signs of a
man's being born of God, as effects are of their proper cause. As a
child's crying, which is an act of life, is in law made a sign of a child's
being born alive, so faith is made a sign of a man's being born again :
1 John v. 1, ' Whosoever belie veth that Jesus is the Son of God is born
of God.' And this our regeneration doth contain in it many more graces
besides faith. And this expression, ' to be born of God,' signified in the
language of the primitive church a fundamental common general character,
denoting a Christian truly and savingly wrought upon by God. Of which
new birth, this one act of believing Christ to be the Son of God was an
evidence. Deus possuit in corde fundamentum fidei, says Prosper: God puts

VOL. VI. N

] 94 THE WOEK OF THE HOLY GHOST [BOOK V.

in a foundation of faith into the heart, and then draws forth the acts of
faith. So John i. 12, 13, They ' who believed in his name,' which were
* born not of blood, nor of the will of the flesh, nor of the will of man, but
of the will of God.' They were born first. The like is spoken of the act
of love : 1 John iv. 7, ' Every one that loveth is born of God, and know-
eth God.' The act of loving God is alleged as the effect and the note of
a man's being born of God. That which is added, ' and knoweth God,'
shews that act of loving God dependeth likewise on an act of knowledge
and of acquaintance with God persuading it, but both of them depend on
our being born again. The act of the understanding in knowing God
depends upon being born of God as the foundation of it, as well as the act
of loving. ' Unless a man be born again, he cannot see the kingdom of
God,' says Christ, John iii. 5, nor know anything belonging to it. The
Scripture, speaking suitably to this allusion, compares these new powers
and abilities unto natural faculties and powers, themselves in the soul,
which are the principles of acting ; such as is the faculty and instrument
of seeing, where seeing denotes the act. And the Scripture speaks of giving
eyes to see, ears to hear, and a heart to understand : Deut. xxix. 4, ' Yet
the Lord hath not given you an heart to perceive, and eyes to see, and
ears to hear, unto this day.' Now that which is properly said to be given
by one's birth is the natural faculty and ability of any thing to act so and
so, according to its kind. So then, like as the natural birth brings a man
forth with all the powers of sight, hearing, &c., so doth the new birth the
like. The child exerciseth not these in the womb at the first, yet hath
them all in the principle. It is Basil's comparison :* As the power of
seeing in a sound eye ; as art in him who hath acquired it ; such is the
grace of the Spirit in him who receives it ; always indeed present, but not
perpetually operating.

2. A second argument to prove the doctrine is, that the work of the Holy
Ghost is termed spirit here in John iii. 6, and a spiritual man, 1 Cor. ii.
14, 15, and that in order to discerning spiritual things. This argument will
be farther strengthened, if the analogy be considered between this new birth
of the soul, and the resurrection of the body (which is called the regenera
tion). Of the resurrection of the body it is said, 1 Cor. xv. 44, 45, &c.,
that ' the body is sown a natural body, but it is raised a spiritual body.'
I would ask what is that new spiritualising of the body, but an endowing it
with such new qualities and abilities as shall fit the body unto a spiritual
condition and actings ? It shall be endowed with such new qualities,
namely, as incorruption, glory, agility, &c., and perhaps with new senses,
which we cannot now guess at, which are differing from, yet answering unto
these natural qualities and powers our bodies now, as natural bodies,
have ; unto which the character of these spiritual bodies is opposed. The
change then is not barely of new acts, but of new powers and endowments
enabling us to act. Therefore, verse 50, he speaks of our present bodies
as those that are incapable of the objects and acts we shall have then :
' Flesh and blood cannot inherit the kingdom of God.' They want powers
to bear and sustain the objects of spiritual glory, and they want qualifica
tions to take them in. And, therefore, it is said of those that do not then
die, 'that they * shall be changed,' ver. 52, and these * vile bodies shall be
changed and fashioned like to Christ's glorious body,' Phil. iii. 21, which
is spoken in respect of new inherent powers and endowments, which are
qualities, and are styled the ' image of the heavenly man :' 1 Cor. xv. 48,
* De Spiritu Sancto, cap. 26.

CHAP. II.] IN OUR SALVATION. 195

' As is the earthy, such are the earthy,' viz., Adam and his sons in their
bodies; for so endowed are ours from him. 'And as is the heavenly,'
namely, Christ as risen, and in heaven, such shall our bodies be. All
import likeness in qualifications, &c. Now then look, as the body is at
and by the resurrection made spiritual in those respects, in like sense it is
that the soul is made spiritual by regeneration, which is termed a resurrec
tion to the soul, as the other is the regeneration of the body ; as commonly
in Scripture they are interchanged. The resurrection is termed a regene
ration, Matt. xix. 28 ; Col. i. 18, where Christ is called * the first-born
from the dead.' And ' this day' (says God, Acts xiii. 33), ' have I begot
ten thee.' And so regeneration is termed a resurrection : Eph. ii. 5, 6,
' Even when we were dead in sins, hath quickened us together with Christ
(by grace ye are saved), and hath raised us up together.' And Christ is as
powerful, yea, and a greater benefactor to our souls now, than he will be
then to our bodies. He will therefore be ' a quickening Spirit' to both.
And, therefore, in making our souls spiritual, he doth as much for them,
and works the like things, viz., new powers in the soul to ' see the kingdom
of God' (as the phrase is in this third of John), as well as he will work new
qualifications in the glorified body, that it may ' inherit the kingdom of
God.' To give our bodies such eyes as shall see angels, who are spirits,
and are not otherwise the objects of our senses, is but in analogy what is
done to our souls in giving them eyes to see, and an understanding to know,
God and Jesus Christ, as they are in themselves.

3. A third argument from what is in the text for this, is the opposition
(in John iii. 6) between flesli and spirit. Flesh is evidently evil dispositions
and inclinations unto evil which dwell in a man, and which as a root hath
fruits. And pursuing that similitude, the apostle, enumerating the * works
of the flesh,' which * are manifest,' termeth them the ' fruits of the flesh.'
Gal. v. ; and in opposition thereto spirit, in the 17th verse, is used in like
sense. And when Paul, Rom. vii., speaks of that sin that dwells in him,
he expresseth it to be a sin that, by occasion of the law, ' wrought all con
cupiscence,' ver. 8. Mark that word wrought. It was a sin which was
distinct from the works of sin, and therefore it was an active disposition
and inclination, distinct from those acts, as the cause of them ; which sin
is also called an indwelling sin in the man, and so notes out what is per
manent. And in this sense doth the apostle up and down in Rom. vii.
speak of it, terming it flesh, as ver. 5, and himself, in respect of this sin,
carnal, ver. 14 ; and * in my flesh,' says he, ' dwells no good thing.' And
in that very speech of his there, which he speaks by way of explanation or
limitation, * In me, that is,' says he, * in my flesh, dwells no good thing,' he
implies that he had another self, or me, wherein all good did dwell (even as
in himself, as he was flesh, no good thing did dwell), and wherein the con
trary good did dwell ; that is, an inclination to what was truly good and
spiritual. And therefore it follows, * to will is present with me.' To will
what ? Anything that is good, which yet he was not able to perform ; as
it follows, ' but how to perform that which is good I find not ;' as if he had
said, Yea, but yet I have so much of good, too, continually dwelling in me,
opposite to this flesh, as is ready to put forth, and doth put forth, though
but an imperfect act or will (for the principle is but imperfect, and lasa
principia liabent lasas operationes) unto what is good, when it is presented
to it. Now, what is an inward readiness and preparedness to good, and
that spiritual good, as the law is, but a habitual principle indwelling ?
And therefore as of that wicked man it is said, he was ready to all evil,

196 THE WORK OF THE HOLY GHOST [BOOK V.

Acts xiii. 10, so of a godly man it is in like manner said, he is ready to
every good work, Tit. ii. 14, meet and prepared as a vessel is for his
master's use, both by its habitual fashion and make, as we say, which are
inward dispositions that fit it, by the cleanness of it from defilement, as
2 Tim. ii. 21.

4. A fourth argument is drawn from what the apostle John says, 1 John
iii. 9, ' Whosoever is born of God doth not commit sin ; for his seed re-
maineth in him : and he cannot sin, because he is born of God.' He
speaks of our being born of God, and that there is a suitable nature, a seed
of divine life in us which cannot sin or be touched with evil, for it cannot
act contrary to its own nature and being ; as fire being preserved cannot
act contrary to its nature. It may indeed be put out by subtraction of
fuel, yet if it be kept up, and remain fire, it cannot either moisten or cool.
This in analogy is the force of the apostle's reasoning, that every believer
by his new birth receives such a seed of spiritual life, such a heavenly
nature, which cannot sin ; for to do so would be to act contrary to itself.
It is the soul itself which is endowed with the seed of life, and is the sub
ject and intrinsecal principle of action. The Holy Spirit, though he is in
us, and dwelleth in us, yet is not this seed of God here mentioned by the
apostle, for he is extrinsecal to the soul herself, as to the actions which
she doth. Now, it is the property of all things that have life to have, in
their several kinds of life, a principle by which they bring forth actions of
that life. And thus free and intelligent agents, in their kind, have a prin
ciple of life and action, besides that first and supreme Mover of all, < in
whom we live, and move, and have our being,' who, though he be in us,
and acts us, yet he is but extrinsecal to the act. For we ourselves, being
endowed with principles of action, are moved by him ; and therefore the
actions which we perform, as praying, &c., are not attributed to the Holy
Ghost as the subject of them, but only as the efficient. We must not say
that they are the Holy Ghost's prayers subjectively, but only efficiently.
He makes them in us and for us, and helps our infirmities in praying,
Rom. viii. ; but that which constitutes us in the ranks of spiritual actors in
the duty, and the subjects of it, is a principle of a spiritual life inherent
and seated in the mind and will, and quickening us thereunto. And this
is the seed conveyed in the new birth, and communicated from God, who
hath life in himself. And that a man, thus born again, becomes thereby
an agent from a new vital principle within him, is evident from a parallel
scripture in the same epistle of John : 1 John v. 18, * We know that who
soever is born of God sinneth not ; but he that is begotten of God keepeth
himself, and that wicked one toucheth him not.' He speaks it indeed of
the unpardonable sin unto death. But when he adds, « he that is born of
God keepeth himself,' he means that the regenerate man is an agent in the
business, and acts from what is within himself. And his saying that he is
born of God, implies that he hath received and doth retain the seed of God
within him.

That the Holy Ghost is not the seed meant in these two places, 1 John
iii. 9 and 1 John v. 18, is evident, as by what hath been said, so by this
farther reason, because it would be improper to say that therefore the man
born of God cannot sin, because the Spirit of God in him cannot sin. This
were utterly improper ; but to say (as aforesaid) that the man who is born
of God, and hath his seed, cannot sin, is a speech which is consonant to
the voice of nature. It implies the voice of an inward disposition, which
causeth a man to say he cannot do thus or thus, contrary to his nature,

CHAP. II.j IN OUR SALVATION. 197

so remaining. It is nature speaks, but the Holy Ghost himself becomes
not the new nature in or unto any soul.

And that other speech, « he who is born of God keepeth himself,' doth
most properly shew, that though the Holy Ghost in us be the great con
servator, and keeper, and actor of us, yet by means of our being born of
God, and receiving a seed of God within us, our understandings and wills
do act, though actuated by him. So that the holy acfions, though the
Spirit excites and stirs us up to them, are our own, and we are the intrin-
secal agent of them, and constituted to be so by virtue of a divine seed,
conveyed to us in our spiritual birth. And the metaphor of seed remain
ing is (as Thomas Aquinas * out of Augustine explains it) an allusion to
what God doth to his other creatures, bearing seed according to their kind.
He hath communicated to every such creature a seminal principle, ordained
to increase and grow up to such and such effects of bringing forth fruits, as
we see in trees, &c. And so in the second creation, God in like manner
puts in a seminal virtue, which, as the seed of mustard, the least of seeds,
as Christ says, is yet to grow up to a tree, the greatest of all other. And
therefore look, what proportion and ordination that natural seed, with its
virtue sown in the ground, hath unto natural fruits and effects, the like
hath this seed of God, sown in the soulf of the heart, unto supernatural
acts. Seed is the communication of a principle of life from things that
live, ordained to grow up and act according to its kind. And in a similar
manner this here is the seed of all that holiness which after follows in our
lives, and which springs from it ; yea, and it is the seed of glory itself.

Nor is this seed merely the word of God heard or read by us, and re
maining in our minds and memory, as what we have heard our minds are said
to retain. It is true, if the word heard become e/tpvro$, an ingrafted word
in the heart, changing that stock into its own nature, then indeed it is all
one with this seed of the new birth; as the apostle speaks, James i. 18,
' Of his own will begat he us with the word of truth, that we should be a
kind of first-fruits of his creatures.' Wherefore, says he, ver. 21, * Where
fore lay apart all filthiness and superfluity of naughtiness, and receive with
meekness the ingrafted word, which is able to save your souls.' This in
grafting of the word is in substance the same with regeneration itself, being
a similitude to illustrate it. But though the word be sown, the mere sow
ing it is not regeneration, if it doth not take root in a good and honest
heart, Matt. xiii. 18, &c., and therefore the mere receiving the good seed
of the word, as the stony and thorny ground did, regenerated no man.
For if it be so, that the letter of the word falls either carelessly into men's
ears, so that the understanding is not so much as possessed with a notion
of divine truth, it is no more than seed laid up in the hard-trodden high
way ground. Or if it falls into the understanding, yet so as not to affect
the heart, the devil soon takes it away, as the fowls pick up loose seed
which hath not taken root in the ground. Or if it works so as to stir the
affections, yet still if it wants depth of earth to take root, it is not the in
herent abiding principle of regeneration which we treat of, and indeed such
a bare receiving of the seed regenerateth no man.

That therefore which is meant by the ingrafted word is the law of God
written in the heart (as God hath promised in his new covenant to do it),
utterly differing from the work of the law in the letter of it, which the
heathens had, Rom. ii. For it is such a writing of the law as God had
written in Christ's heart : Ps. xl. 8, ' I delight to do thy will, 0 my God :
* Summa Theolog. Par. i. Quest. 62, Art. 3. t Qu- ' soil ' ?— ED.

198 THE WORK OF THE HOLY GHOST [BOOK V.

yea, thy law is within my heart.' It is this ingrafted word, the word or
law written by the Holy Ghost, 2 Cor. iii. 3, and therefore is distinct from
that Holy Spirit himself, that is the abiding principle wrought in us by re
generation. And as Christ had this law written in his heart, Ps. xl. 8, so
we hereby are conformed unto Christ's image, Rom. vi. For what is that
but an inwrought strong disposition in the soul, conforming and inclining it
to what the word and will of God directs unto ? Grace is the word of
God concocted and digested into the heart, and made one nature with it.
In which sense, and for which cause the word is said to abide for ever in
the souls of men converted, 1 Pet. i. 2, 3. And that phrase, of writing the
law in the hearts, imports no less than such an abiding principle. Words
spoken are transient, and vanish into air ; but litera scripta manet, what is
written abides, and is extant to be seen and read.

5. I draw a fifth argument, to prove that the Holy Ghost in regenerating
us works an inherent permanent principle of a spiritual life, from what the
apostle John farther says of eternal life abiding in us. It is not only that
eternal life abides upon us (as it is said, John iii. 36, that the wrath of
God abides upon him who believes not), but it is said to abide in us.
Eternal life must have a beginning as well as accomplishment. And we all
say that the life of grace is the beginning of a life that is eternal, and will
be perfected in glory, and abides in the mean time in him that hath ob
tained a right unto the life of glory to come. It is not only said that a
man hath eternal life, in that sense as a man is said to have an estate, an
inheritance he hath right unto ; but a regenerate man's condition is ex
pressed by this, that he 'hath eternal life abiding in him;5 as an unre-
generate man's condition is expressed by the contrary : 1 John iii. 15,
' He that loves not his brother hath not eternal life abiding in him ; ' that
is, in short, he hath not grace. It was a phrase in those times to express a
man's spiritual state by that character, that he was one that had eternal
life abiding in him, which phrase I urge. Now, says the apostle, I hope
you will all grant that a murderer, whose heart and spirit is full of blood*
to the saints, as Cain's was to Abel (in whom the apostle had instanced),
such a man cannot have eternal life abiding in him, as not being consistent
with such a heart and inward disposition which his soul is filled withal.
He argues from the same topic and principle that he had done, ver. 9, that
inherent grace, that is, eternal life, that abides in the soul, cannot consist
with such a frame of heart as to hate the saints as such, and to seek their
death and ruin. The act of murder, and that of a saint (as it may seem
Uriah was) may with a right to eternal life consist in David, but a heart at
enmity with the saints (which is John's scope) cannot, for it is a contradic
tion to that principle of eternal life which is begun in him and abides in
him. You heard afore that grace is called a seed, because it is the seed
and beginning of eternal life ; and this place confirms it, these both in
like manner being said to be abiding in a Christian, and the apostle alike
arguing from both.

6. Further to prove my assertion, that by regeneration an inherent and
abiding principle of life is wrought, I argue from 2 Pet. i. 3, ' According as
his divine power hath given unto us all things that pertain unto life and
godliness, through the knowledge of him that hath called us to glory and
virtue.' He speaks not of those external privileges and benefits by justi
fication and adoption, &c., which are given us, which is evident by
two arguments. (1.) Because they are such things as are wrought in us

* Qu. ' hatred ' ?— ED.

CHAP. II.] IN OUR SALVATION. 199

by power. The giving justification and adoption is ascribed to his grace,
&c., towards us ; and so works done upon us, and out of us, and yet be
stowed on us, are usually said to be ' to the glory of his grace,' Eph. i.
But what are done in us are the proper objects of power.

(2.) Again, secondly ; It is added that God, or Christ, in giving us these,
is considered as he that hath called us to glory and virtue. Now you know
the true maxim is, that God's calling any person unto any employment or
dignity is joined with the giving him abilities, and a heart suited with prin
ciples answerable. So then his meaning is, that God having by regenera
tion and faith called us unto a possession of glory hereafter, and the preli-
bation of it here, and in order thereunto the exercise of virtue and holiness
in this life ; he hath answerably, by the working of his almighty power in us,
given us a spirit fitted thereunto ; that is, ready furnished with all things
that are the beginnings of, and preparations to that life (which you heard
termed * eternal life abiding'), as also to all the duties of godliness, which
we are to walk in here. He hath fitted us in some measure for that call
ing. And you see that he speaks in the time past, that his power hath (in
time past and already) given us all and the whole of them, as to the several
virtues, seeds, and principles of them.

7. Add to this, seventhly, as another argument, What is that divine nature
which is spoken of there in the fourth verse ? Not the divine being of God ;
for that cannot be made common between God and us, or divided. It is
therefore inherent grace, which is opposed to lusts in the words following,
' Having escaped the corruption that is in the world through lust.' Nature
is an abiding, permanent principle, carrying on the things which it is to act
accordingly. We are not partakers of God's nature essentially, therefore
not as a nature ; otherwise than by having his likeness or image in divine
qualities stamped on us, and so becoming like to him, to be holy as he is
holy, which makes us fit to have fellowship with him, and so to take in his
glory, and to be made happy by it, which, unless we agree in a holy nature,
and holy dispositions with him, we cannot do. And this new nature
denotes a stable and permanent being in the soul ; as also a principle of
working, or it were not truly a nature. Dionysius has rightly expressed it,
Nothing can come to work or act till it hath received a nature and a being
as the principle thereof ; so nor to act divinely or supernaturally till it hath
a being of such a supernatural nature given to it ; and this is still the same
with the seed of God, and eternal life abiding in us. We have by the new
birth a supernatural being, as by the first a natural.

8. It is a seed, a nature, a life, &c., for it is said to grow up in us ; or
else what is meant by ' growing in grace,' and ' renewing the inner man,'
and the like ? How can this be meant, but that as a seed, which is an
imperfect communication of life, grows up to a stalk, and blade, and ear,
so this of grace in us ? It is such as all other growths are, and subsists
therefore by the increasing of those permanent qualities and virtues. A
living man is not said to grow as such, or as a living man, otherwise than
as he adds one act of life to another. A man is said to grow rich by adding
to a heap, but a living man grows in strength and bulk answerably to the
principle of life at first received.

Learn what is meant by those distinguishing characters in the parable of
the four grounds, and in that of the wise and foolish virgins. The stony
ground's defect was this, ' they had no root in themselves,' Mark iv. 17.
Which speaks the very language of inherent grace, which is that which is
properly in a man's self inbred and implanted. And Job calls it * the root

200 THE WORK OF THE HOLY GHOST [BOOK V.

of the matter,' Job xix. 28. The foolish virgins wanted oil in their vessels,
when that they had oil in their lamps. The wise, on the contrary, had oil
in their vessels, when yet their lamps were out, as in Mat. xxv. you read.
Let any give a more rational interpretation than this, that the oil in the
lamps is such assistances by motions and enablings as serve to hold forth
an outward profession, and to perform the same duties, and to give the
same light to others, which the foolish virgins had, but they had not grace
in the heart, oil in the vessel, as a stock or treasury abiding in them, when
that in the lamp might be out. But the wise virgins had that abiding in
them when themselves were asleep, and their lamps clean out. It uses to
be made an argument in this case or point, that if there were not abiding
principles of grace, that then, when a believer is asleep, he ceaseth to be
a holy man or a believer. If life lay only in the actings and stirrings of
life, then when they cease there would be no* intercision of life ; and so
eternal life, as such, should not abide in a man, as you have heard. And
the argument is strong as to the point. But it is more strengthened by
this scripture, Mat. xxv., speaking the same, or the like to it. There are
Christians not only asleep, as they are men, but even as Christians also,
and their lamps go out, their profession and actings in a great measure
ceasing ; and yet they have oil in their vessels, grace in their hearts, ready
to be drawn up into the lamp, and to become matter of a new shining forth
in good works.

It is also urged, that if it were not for such inherent principles abiding,
a holy man could not be denominated holy, but when he acts holily ; as a
man's countenance is not denominated ruddy for blushings or flushings,
but from the constant constitution and complexion. And here you see a
confirmation of the foregoing argument also, for they are denominated wise
virgins, when yet their actings ceasing, they were as fools and not wise ;
even as Solomon says of himself, that in the midst of his decay, his wisdom,
that is, his grace, remained with him, Eccles. ii. 9.

Yea, this oil in their vessels or hearts did they carry with them into glory
with the bridegroom, and were made vessels of glory, as you read there.
Yea, and it is said that our souls are thereby made meet for glory, Col.
i. 12, and « prepared for glory,' Rom. ix. 23 ; even as well as thereby they
are « prepared for every good work,' as vessels meet for our master's use,
2 Tim. ii. 21. And when we die, not only our * works do follow ' us, Rev.
xiv. 13, as a man's treasure, which he hath wrought and gotten ; but also
the soul itself is wrought by God here for this very purpose, to be made
capable of a further degree of glory, as it brings grace with it into the other
world : 2 Cor. v. 5, ' Now he that hath wrought us for the self- same
thing is God.' Not onty have we actively wrought, but we ourselves are
here passively wrought by God, having our fruit the increase of inherent
holiness, Rom. vi., ' and the end everlasting life.' And therefore, 2 Cor.
v. 8, he had said we shall be clothed with glory ' if we be not found naked;'
that is, devoid of the image of God, but clothed upon with it, as the apostle
elsewhere also speaks.

* Qu. ' an ' ?— ED.

CHAP. III.] IN OUR SALVATION. 201

CHAPTER III.

That the Holy Ghost, in regenerating us, works in us an abiding principle of a
spiritual life, demonstrated by other arguments deduced from the nature of
the work wrought in us.

I have thus far proved, by direct scriptures, that by regeneration we
receive an inward principle of life. I shall now use other demonstrations
of it.

1. If in regeneration there be a mortification of that flesh in part, which
(as we heard) is an inherent corruption, then there is an habitual principle
of grace, that cometh in the room of that inherent corruption that was
destroyed. That in regeneration there is a mortification of an inherent
corruption, is evident, because the subject of mortification is that flesh that
dwells in us ; for if there be such a * body of sin 'in us, it must be ' de
stroyed,' Rom. vi. 6. And therefore the subject hereof is called the old
man, the body of sin, the earthly members, throughout the Scriptures.
And also it appears by this, that if mortification were but a deading the
soul to a present act of sinning, then it were no more but restraining grace.
Well then, if this mortification be a destruction of an inherent corruption,
then there is also an habitual principle of grace comes in the room of it.
This is evident ;

(1.) Because vivification, or quickening, is of as large an extent as mor
tification can be supposed ; for they are commensurable. The spirit of life
that comes into us is proportioned, and is as large and ample as the death
of sin, and God's work in quickening is no less than what is seen in morti
fying-

(2.) And secondly ; If it were otherwise, this also would follow, that so
much of the soul in which sin was afore, and in which sin is now mortified,
should remain (as the apostle speaks) naked and unclothed upon with
grace, and have neither grace nor corruption in it. And so, whereas still
a part of the soul remains corrupt habitually, this other part would remain
unsanctified habitually. The state and condition of the soul would have
this disadvantage in it, that unto evil it hath a bias, a poise, or (as the
apostle expresseth it) a weight continually to pull it down, but it would
have no inherent quality of grace to carry it God-ward, in that other part
in which corruption is destroyed, but remain naked, and neutral, and vola
tile, to be tossed with the very* wind. And yet (according to those men's
opinions that held the contrary to ours) this man must be said to be re
generate forsooth, in as true a sense as the part remaining corrupt in him
is said to be corrupt. Which indeed is in effect all one as to affirm that a
man is as truly alive that hath not a soul remaining in him, as he is dead
whose soul is not only gone out of him, but expelled.

(3.) Yea, thirdly ; this would necessarily follow, that so much of the
soul as had a corrupt habit expelled, and not a new contrary habit intro
duced, would be just in that condition which the papists feign to have been
due to man in innocency, even in pure naturals, without supernatural
grace, which they say was added but as a bridle unto nature or sin. I
speak this to those that know this opinion which our divines detest, viz.,
that the restoring of us is but to such a condition, and that this is all our
gospel regeneration. And yet this will follow upon the assertion that
natural corruption only is mortified, and not habitual grace restored.
* Qu. ' every ' ?— ED.

202

THE WORK OF THE HOLY GHOST

[BOOK V.

(4.) Add to all these a fourth argument. If grace wrought in us be the
perfect curing and healing of corruption, then if flesh be a corrupt principle
inherent, so must grace likewise be an inherent principle. There is a
habitual aversion from God and a conversion to the creature, a frame of
heart set and inclined that way ; and it is not exciting grace will propor
tionately cure an habitual distemper, for as in the bodily, so in soul diseases,
contraries are cured but by contraries. If therefore Christ comes with full
healing in his wings, and sanctifies throughout, he doth cure habitual cor
ruption with habitual impressions on the mind and will.

2. A second demonstration is taken from the parallel of the new creature
to the image of God, which at and with man's first creation was given to
him, and which he hath now left. It is evident it consisted not in bare
acts of holiness, for he is said to be created in it. It was therefore as well
produced by creation as the soul of man, and concreated therewith. And
he is said to be created in it, before he put forth any act of knowledge, or
righteousness ; and yet he lost it by sinning. What can that be but some
thing that is distinguished from the soul and the faculties of it, for it was
lost ; and distinct also from all acts of the soul, or actings upon him, for
an image notes a thing permanent and inherent. I say what could this be
but habitual inclinations and dispositions unto whatsoever was holy and
good, insomuch as all holiness radically dwelt in him ? The apostle informs
us, that the image of God at first was ' in righteousness and true holiness,'
Eph. iv. 24, and Col. iii. 10. Now the same holiness and righteousness
is required of us, when we are called to turn to God. God calls for his
old debt ; yea, and it is as expressly said that this new image is created
after God, in answerableness unto God's creating that image at first. And
surely to confirm this I may add, 1. That if original righteousness be still
required in us, then habitual holiness ; else the want of it would be no sin.
Again, secondly ; Christ, in being a quickening Spirit, doth as much for us
in respect of God's image as Adam should have done if he had not fallen.
Adam would have conveyed it to his children long before they could have
put forth any act ; therefore sure in quickening us Christ must convey at
least the same, if not higher ; else God doth not so much for us in restor
ing his image, as he did at our first creation. Yea Adam had in conveying
it, if he had stood, done more than Christ doth for us. Yea, and therefore
when the creation of this image is spoken of, it is not only in one place
said to be, lie, sviyvusiv, for knowledge, that is, to enable to know ; and there
fore notes a new created power, but it is expressly termed a workmanship
* created to good works,' Eph. ii. 10. It is a whole frame of new powers,
to enable a man to act that for which good works are ordained.

Yea, further, if the new creature be truly the image of God's holiness,
then there is a permanent holiness of nature, or divine nature, as it is called.
For God is first holy in his nature and in himself, and then is holy and
righteous in all his ways and works ad extra. He is good, and so doth
good, Ps. cxix. 68, and the thing is undeniable as to his transient actings ;
for if God had never made or done any good to the creatures, or given his
law, or sent his Son, yet he had been as good in his nature, and was so
from everlasting. Yea, some attributes which yet were in him, as power,
mercy, &c., had never put forth acts, &c., had there not been creatures.

3. A third demonstration of it is drawn from what is said of some infants,
when it is expressly said of such, that they are sanctified in the womb.
So it is said of Johrr the Baptist, Luke i. 15, that ' he was filled with the
Holy Ghost,' as sanctifying of him even from the womb. He puts that in

CHAP. IV.] IN OUR SALVATION. 203

emphatically. And to be filled with the Spirit hath a respect to that great
measure of the fruits of the Spirit wrought in him then ; they were not
actings holily, therefore habitual holiness. And because there was that
in him which was born a spirit of the Spirit, in relation thereunto it is said
of him, ver. 80, that ' he grew and was strengthened in spirit,' that is, in
that inner man begotten at first, which now grew up and was actually
strengthened and enlarged. And there is this further confirmation of this,
that there is in infants a capacity of this habitual holiness.

For first; In the state of innocency they should have had that image of
God (spoken of afore) conveyed by birth, which Adam had by creation, for
he was to beget in his likeness.

Secondly ; They have, now man is fallen, the image of inherent corrup
tion conveyed. And they should not have been capable of sin inherent
upon Adam's fall, if by the law of nature they had not been capable of hav
ing inherent holiness conveyed by birth. For sin and the evil is conveyed
but upon the equity of that law, that the contrary good should have been
conveyed, if Adam had stood. And it is withal as certain, that so far as
they are capable of sin, whilst infants, they are so far capable of the con
trary holiness ; and therefore of habitual holiness, as well as of habitual
sin, the venom of which we all feel in our bowels from the womb.

CHAPTER IV.

That it is necessary, and congruous to the nature of things, that such inward
permanent principles should be wrought in us by the Holy Ghost, to enable
us to live holily.

I shall now give the reasons for this, both from the congruity and neces
sity of the thing.

1. It was meet and congruous, if not necessary, that God should proceed
by the same law in the work of his new creation, that he doth in his first
creation. Now take the law that is common unto the whole creation of
God, and it will be found true upon a particular survey, that all acts or
workings of any kind, in any creature, have an inbred principle, suiting
and enabling the creature that acts or works thereunto. God moves all his
creatures to their ends by inbred principles put into them. God in the
whole creation (qui disponit omnia suaviter) not only or barely assists or
concurs with his creatures, by a moving of them unto all their actions, but
furnisheth them with powers and virtues inbred, that are the principles of
such motions, by which they are inclined to such and such things, that so
their actions may be connatural to them. If a stone moves downward, it
hath a natural poise : if the soul understand, it is not barely by light shot
into it, but there is an understanding power, faculty, or ability inbred,
which beasts want ; of whom it is said they have no understanding. If
the soul joined to the body sees, it is by an eye endowed with a visive
faculty ; and so it is in hearing too. Again, in other creatures, you see an
inherent instinct put into them, guiding and swaying them to such or such
a particular action ; as you see in bees in framing their combs, and in birds
building their nests, and bearing love to their young ; by which also (as the
prophet says) ' the stork knows its appointed time.' It is something inbred
and interwoven with their nature. Even in arts and sciences acquired,
there are imperfect abilities in nature, perfected by use, yet still so as there

204 THE WORK OF THE HOLY GHOST [BOOK V.

are principles, though imperfect, which are the foundations of them. He
that invented painting first, or that hath attained the art of it, had images in
the fancy, disposing him to begin to draw the pictures. And this also is the
reason that some are excellent in one trade more than in another. In like
manner, if a natural man performs any action morally good, he hath an
inbred principle of light of conscience, impressions of moral -virtues, and
the law written in his heart, that moves and instigates him thereunto ; and
it is an abiding principle in him : Rom. ii. 14, 15, « Men do by nature the
things of the law, which shew the effect or substance of the law written in
their hearts.' Now it might be shewn that the new habiliments of the new
creation are assimilated unto all these, the Holy Ghost having regulated
and reduced the new creature to this common law.

1. It is like to the natural powers of seeing and understanding.

2. It is like to an instinct put into irrational creatures, who are taught
of God to love their young. « As concerning brotherly love, I shall not
need to write unto you,' says the apostle, 1 Thes. iv. 9, ' for you yourselves
are taught of God to love one another.' It is opposed to external teach
ings, and referred to the rank of instincts or endowments. As when God
teacheth a brother to love his brother, the mother to love the child, or as
God is said to teach the ploughman discretion and skill, Isa. xxviii. 26, in
like manner all that come to Christ are said to be taught of God, John
vi. 44. 45, by an impression on their spirits, such as the beasts had that
came to the ark. He parallels it also with the law written in the heart by
nature, yea, makes it infinitely the greater work, when he says, « I will
write my law in their hearts, and put it into their inward parts,' Jer. xxxi.
33, 34.

But although these are of themselves arguments, yet they are remoter
confirmations unto that which I intend to make forth, viz., that the reason
of the congruity or necessity is the same in the new creature as in the old.
Yea, that there is a greater necessity in this than in the other, and that the
soul shouldj be no less enabled and furnished to spiritual things than all
other creatures are unto their actings, which generally and universally is
by having an internal principle enabling them so to act.

1. There is as much reason and necessity it should be thus in the new
creation, as in the old.

(1.) Because this rule holds both in the second creation and in the first,
that everything that acts should act according to its kind ; and they are
differing inbred principles that put the difference of kind between one
creature and another. Every creature hath a proper, special nature, that
doth constitute its kind, and then the fruits and effects are answerable
thereto. You have this law, Gen. i. 21 and 24, concerning fishes, and
beasts, and plants ; trees bring forth differing fruits because of differing
kinds given them, and that depends upon inbred principles, which are
existent in them, even in winter, when they do not bring forth. Our
Saviour Christ bringeth this very law of the first creation into the second,
and urgeth it upon the Pharisees : Mat. vii. 17, 18, « Every good tree bringeth
forth good fruit, but a corrupt tree bringeth forth evil fruit. A good tree
cannot bring forth evil fruit, neither can a corrupt tree bring forth good
fruit.' And then in Matthew xii. 33 Christ says, « Either make the tree
good, and its fruit good, or else make the tree corrupt, and his fruit corrupt ;
for the tree is known by his fruit.' Wherein (although Christ urgeth not
regeneration, but conviction) « make the tree/ &c., that is, acknowledge
yourselves to be bad when your fruits are bad, and so on the contrary ; yet

CHAP. IV.] IN OUR SALVATION. 205

the ground of his conviction lies invincibly in this truth, that ere a man
can bring forth a good work he must be made inwardly and radically good,
for acts follow nature. Also in another place he says, ' Can you gather
grapes of thorns, or figs of thistles ? Can you that are evil speak good
things ? '

(2.) It is so, because to have inbred principles of actings maketh the
creature to act connaturally and sweetly. Thus though a mother, as a
woman, hath love in her, yet to act the more naturally in the loving her
child, a special instinct is requisite. The sun rejoiceth to run his race, and
so all creatures rejoice to keep God's ordinances to this day, Ps. cxix.,
because God hath put inbred principles in them so to do. Now of all act
ings of his creatures, God would have it so that this of souls in gracious
actings should be most connatural, and done with the greatest alacrity, and
that ' his people should be a willing people,' Ps. ex., and be acted by a
free spirit, Ps. li., not by constraint, but of a willing mind. God would
have the new creature so to move itself in its actings as to be the inward
formal principle of that work, that it might in that respect be termed its
own. And therefore as all other creatures have to their actings inbred
principles to enable them unto their actings, so it was most meet that the
soul of man, and especially the will, should have a bias clapped on it, a poise,
an inclination, or (as the apostle's phrase is) * a readiness,' whereof God
accepts more than of the deed, 2 Cor. viii. 10-12.

2. There is a far greater necessity for the soul to have new principles,
abilities given to act holily and spiritually, than at the first creation to act
naturally. And the reason is far more strong, because the acts are spiritual
and supernatural, and so are the objects. God and Christ, as they are
revealed in the gospel, are supernatural unto the natural powers and faculties
of the soul, and there is no proportion between them. There is not only
such a disproportion as the bat's eye hath unto the sun, but as a blind
man's eye is to the sun. In man's corrupt state, yea, and at man's best
estate in innocency, though God, as revealed in the creature, and in outward
effects, was the natural object of man's understanding, that is, which was
naturally ordained for it by the due of creation, yet God, as in himself to be
revealed, had that disproportion unto that estate, that a spirit or an angel,
not appearing in some outward effect, hath to the eye of a seeing man. The
most quick-sighted in that case must have a new eye, a spiritual eye made,
or the same eye endowed with new spiritual power. And therefore the
Scripture speaks of this as giving a new visive power, as ' eyes to see, and
ears to hear,' and 1 John v. 20 it is said, ' He hath given an understand
ing to know him that is true,' speaking both of God and Christ. It is not
merely to relieve the weakness of natural sight, as when one is to see an
object far distant by the help of an optic ; or as when Stephen was enabled
to see and behold Christ's body in heaven, which of itself is visible, as the
sun is, though disproportioned in excellency ; but it is spiritual sight given
wholly to enable the eye to see the spiritual objects, and to take them in.
And therefore the phrase which the Scripture everywhere useth is, that
else men cannot see them, nor know them, nor receive them, as hath been
said. And therefore there is a necessity of infusion of such spiritual
abilities, for there are no principles in man for him to begin with, by which
they should be acquired.

But here a further question hath been made : Whether the necessity of
such inherent principles as these is such, that God by his absolute power
might not raise up, and draw forth out of the soul supernatural spiritual

206 THE WOKE OF THE HOLY GHOST [BOOK V.

acts, without infusing such new principles as powers into the soul first ?
Whether God's motions and excitations, and actings upon the understand
ing and will, might not elevate them unto such acts as Stephen's eye, with
out a new power of seeing, was elevated and raised up to see Christ's body
in heaven ?

I answer this ; that it is not for the understanding of us poor creatures
to forge shackles, or set limits to the absolute power of God, or to say he
can work this and not that. Yet I think this may in the first place safely
be said, that,

1. As to the privative part, there must at least be a destruction of that
habit of sin in respect of the strength and the impression which it had in
the soul afore. For if the soul be naturally full, and all over possessed with
nothing but flesh, according to what is in John iii. 6, ' That which is born
of the flesh is flesh ;' then whilst it doth so remain it can never be brought
to act the contrary, no, not in the least spiritual act, for there is something
within that hinders. Whilst the mind inwardly remains fleshly, it cannot
be ' subject to the law of God,' Rom viii. 7. That word speaks the com
mon language of nature, that whilst such a form remains, and fully pos-
sesseth the mind, it cannot be brought to act the contrary. God indeed
can change fire into water in an instant, and so that which was fire shall
moisten ; but whilst it remains fire, and is continued to be such, we may
say that it cannot do so. Indeed, it may be kept from acting as fire, as the
fire of Nebuchadnezzar's furnace was, but it cannot be brought to do the
contrary. And thus the Scripture pronounceth of the fleshly mind, remain
ing such, that it cannot be subject to God, and that ' those who are in the
flesh cannot please God,' Rom. viii. 7, 8. Yea, even of a regenerate man,
so far as flesh is in him, so far as he is still possessed with flesh, the apostle
says he cannot will or do good, Gal. v. 17. It is not only that he wants an
ability, but he hath an habitual contrariety, an enmity, as one contrary form
hath to another ; and that contrariety therefore must necessarily be destroyed
and expelled, that the soul, being so far freed from it, may be capable to
act holily. So then at least we may say, that that part of regeneration we
call mortification, or (as it is expressed in Ezekiel) the ' taking away the
heart of stone,' is an habitual permanent work absolutely necessary.

If it be said (as it is by some) that if Adam's soul, being wholly filled
with holiness, fell into an act of sin without a principle of sinning first in
it, therefore a soul, possessed with nothing but flesh and enmity to God,
may be elevated to a supernatural act.

I reply, first, That when Adam's soul fell into that act of sinning, the
holiness that was in him was that very moment expelled ; and so then the
parallel here must be, that at the same instant the soul is raised to holi
ness, the contrary corruption must be so far expelled also. And as, in the
act of sin, Adam's soul slipped the collar of its habitual grace, and so ran
away from God, so must the heart, as it is acted holy, slip from so much
of its inbred corruption at the same instant. But if you will suppose that
corruption doth remain in its full strength and possession, it is such an
uncircumcision as keeps the soul in an impotency to any such act.

But, secondly, The fuller answer is this, that there is not the same rea
son of raising up man to act holy, as there is of his falling into sin. For
the possibility of his falling into sin lies in his deficiency and mutability as
he was a creature, and in his aptness to fall, which his will was subject to,
merely as it is a creature made out of nothing, and so its habit of grace
doth perish by that deficiency when it falls out. Solum liberum arbitrium

CHAP. IV.] IN OUR SALVATION. 207

sufficiebat ad malum was Augustine's constant cry, the deficient will of man
need no innate principle to sin, its frailty was sufficient, or rather, insuffi
cient to it. But it is not so in the power to do good, as it is in the trans
gression ; as in another like case the apostle speaks. To sin, the soul need
not be first made sinful, to constitute it formally an intrinsecal agent in it,
for this may arise from a defect ; but if man will become a supernatural
worker, and as an intrinsecal agent formally produce a good work, he must
have such a divine form, or nature, first infused in him, or it will not be
natural in him and genuine, nor is he capable to do it.

2. As to the positive part, viz., the necessity of the infusion of a new
principle. There are many that deny that any more than a help and a
supernatural assistance is absolute needful, because the almighty power of
God can and doth (say they) supply the room of such an inward principle,
and so raise up and actuate the understanding or will without it. For (say
they) in the soul God finds a faculty of understanding, capable of that
spiritual knowledge of him ; and the habit, or the new principle you call
for (say they), serves but to enable or elevate that understanding to take
into it God in a spiritual manner. Now that which your supposed habit
contributes hereto, why may not (say they) the power of God supply by a
mere acting of that understanding, and raising it up to such acts by an
almighty motion of his joining with it and overpowering the soul to it ?
There is this difference (say they) between the necessity of an understand
ing faculty and of this new spiritual principle ; that if we suppose that first
wanting, then all must say the power of God doth not supply the room of
it. God doth not understand for us, but man understands only with his
own understanding, nor without an understanding can he understand, as a
beast, remaining a beast, cannot. But now for that other case of a habit,
that being (say they) but a help to the understanding, may be supplied ; for
what help a second cause affordeth, that the power of God alone can, if he
please, supply without it.

But if the Scripture itself, and the Spirit that wrote it, and also works
all grace in the heart, and knows best the proportion of things, do speak
of this new inward principle of habitual grace, in the same language that
it doth of this power of the natural understanding itself, or as it doth of
the visive faculty whereby we see, terming it an eye to see, an ear to hear,
a heart to understand, terming it also an understanding given, that we
may know : then even that also is to be judged to be to the soul, in under
standing supernatural things, of the same nature and necessity, that an
understanding itself is to know natural things. Yea, if it be a principle of
life unto the soul of one that is dead, as a new life to a dead eye, as in
Scripture it is termed (Eph. ii. 1, 5, compared), and if it is expressly termed
eternal life itself inherent in a man, 1 John iii. 15, which doth constitute
him formally a living man, in respect of that kind of life which is spiritual
and supernatural : if this be so, then upon the same necessity, that an
understanding faculty is required to a natural act, this new understanding,
power, or spirit (as my text calls it), this new heart and new spirit to un
derstanding things supernatural withal, is as absolutely required. All
grant this, that though God can give to this stone an understanding, yet
he cannot be supposed to make a stone to understand without an under
standing faculty. Now in order unto an act of understanding spiritual
things, this new principle infused is so styled, and is really in its propor
tion such, so as without it the soul is said to have no understanding, but
to be blind, yea dead, as to these things that are spiritual. God can and

208 THE WORK OF THE HOLY GHOST [BOOK V.

did take a body of red earth, and breathed into it the breath of life, and
caused it to live ; but it was not possible to have made and constituted it
a living soul, as the Scripture terms Adam, without having a living soul put
into it, and united to it, for a thing cannot be caused to live without a spirit
of life. Now so it is here, as those scriptures clearly shew. We must not
call these new principles, powers, or faculties in the soul, in the same
respect, or sense, that the understanding is in and to the soul. For the
understanding is one and the same understanding faculty, and so is the
subject of that spiritual act, after regeneration, that it was afore ; and it is
the same understanding that understood other things afore, or that doth
now understand other things besides spiritual things after regeneration.
But by analogy it is affirmed to be a new power and a new understanding,
in this respect, because the soul, which hath but one and the same faculty
of understanding, must be enlivened with this grace as another life to it,
ere it can spiritually understand. That grace puts a new ability into the
understanding, as necessary as the understanding itself is to understand
withal, as all the scriptures shew.

If indeed such principles as acquired habits do serve to give only facility
or easiness in working, or serve but as spectacles to an eye that can see
already, only to help it to see better and more clearly, or to see what else
at such a distance it could not see, then the work might be supplied onlv
with God's external actings. But these principles of grace do give potentiam
simpliciter, as some schoolmen speak, power simply and absolutely. Yea,
and say I, it is not only analogous to a new power, but it is to the soul more
than a new power, and of a sublimer nature, and greater worth than all men's
understandings devoid of it. It is ' spirit' (says the text), which is more
than a power. It is ' a divine nature,' which is more than a natural power.
It is indeed as the soul is to a dead eye, when it comes to enliven and in
form it, which is more than to give an eye simply or barely organised, and
fitted to see. Or at least it is, if not as the soul, yet as the life itself, by
which, as diffused from the soul, the eye is made a living eye, and so im
mediately capable of that vital or living act of seeing ; and by reason of
which it is a seeing eye, a living eye, when yet it ceaseth to behold
anything, as when closed, and in sleep. It is the seed of God, which
(as the seed of any other thing) hath the virtue of that which it cometh
from in such a manner as the soul itself hath not, though it cometh from
God.

That which hath much conduced to misguide the schoolmen* in this great
point, hath been,

1. Their addictedness to the natural power of man's will and understand
ing, that in supernatural acts it should share with the grace of God. They
have therefore easily been led to judge that these natural principles, strongly
assisted, and only axtrinsecally acted by God as an efficient and mover with

* Aquinas distinguislieth the necessity of a principle of grace, and that of ordinary
habit thus : of the first, ut intellectus fiat potens ; of the other, ut intellectus fiat poten-
tior, I par. quaest. 12, artic. 5.

Suarez, when he comes to the decision of this, treads upon ice ; and is loath to deny
these principles of grace to be potential, because they give new power to the soul ; and
yet he must have the natural power of the soul itself to be a sharer with them in
their motion, supernaturally, and therefore concludes it thus. Quod si guis, de nomine
magis quam de re contendens, dicat hos habitus, quatenus dant potestatem agendi, vocandos
esse potentias j respondebimus saltern non esse potentias integras sen completas ; imo nee
dare inchoationem, ut sic dicam, et radicalem potestatem : at dare quasi complementum
potestatis.—'Lib. 6. de grat. C. 5. Num. 12.

CHAP. IV.J IN OUR SALVATION. 209

them, might produce such acts : and that such divine habits as grace are
only required to make them more natural to the powers of the soul.

2. The schoolmen's mistake in this point ariseth from their opinion, that
the natural understanding and will in the soul are the root or principle of
whatever life or act, either spiritual or natural, the soul produceth as a
living agent. So that it is the natural understanding, and other faculties
in the soul, which (as they speak), are the sole principium vitale, that is,
the living principle, or seat and subject of all life. The soul, and the active
faculties and powers thereof, are those that live and have that life in them,
and so live this supernatural life. And this is proper to that which lives,
that it intrinsecally moves itself; for so you know all living things do, and
not from an extrinsecal force or power acting them, as stones are moved.

And therefore (say they), the soul and its powers having an inward prin
ciple of self-motion, there is nothing more required than that God should
move and act them. But if they consulted the Scriptures they would find,
that that which is termed the vital or life- principle of this kind of life
spiritual and eternal in the soul, is not the natural powers of the soul ; but
that all the life -principle the soul hath in understanding or willing, is natu
rally deadness unto this lile ; and that the grace infused is called eternal
life, &c. It is true, indeed, "the subject or root upon which this new prin
ciple, or power of spiritual life is engrafted, is the soul, and thereby it is
diffused to the faculties of it, and so the natural soul is in that respect
absolutely necessary as the subject of this new spiritual life (of which a
beast, remaining a beast, is not capable), and so the natural soul and its
faculties are as the root and foundation, or as the stock that the other new
principle of life is engrafted upon. But still that which is the formal next
complete principle or power of active life spiritual, as such, is that grace
which God engrafts upon that stock, yea, and the whole of the soul's
principle of spiritual life doth lie and consist therein : though still if
this grace were not in such a subject, viz., a reasonable soul, that spi
ritual principle of life would not be a life at all. Thus far indeed the
natural powers do contribute unto it. So then in producing these super
natural acts of knowing or loving God, there are three principles to be
considered.

(1.) Principium quod, the principle which; that is, which is the seat and
subject of all ; and that is the soul, and its natural faculties, as they have
a natural life in them.

(2.) There is principium quo, the principle of life by which the soul acts,
and from which, as it acts spiritually, it hath a spiritual life ; and that,
say we, is grace infused, which is termed eternal life in a man.

(3.) There is God, who is the fountain and efficient cause and worker
both of that principle of life in the soul, and then of all the acts from it,
by his motions, influences, and helps, and elevations, and raisings up of
that life to act according to its kind ; which actings, notwithstanding this
infused life in us, do depend upon God's power to work them in us, Phil,
ii. 13, as much as the infusion of life itself doth.

This being thus explained, herein lies to me the necessity of such an
inward principle of spiritual life to be infused (besides what life of under
standing or willing the soul hath of itself, as also besides God's assisting
motions and strengthenings), that if any soul be ever brought to put forth
any act of spiritual supernatural life, that soul must be constituted or made
first a supernatural living agent or worker : it must be put into that order
or rank of agents or workers, and thereby so be fitted to move from, and

VOL. vi. o

210 THE WOEK OF THE HOLY GHOST [BOOK V.

within itself, as a supernatural living agent or worker, that so all such acts
of life as proceed from it may come to be denominated, or called its own,
as acts of a creature that now lives such a supernatural kind of life, and
so that every holy action may be termed the act of its own life, when it so
works. And the reason is clear from the analogy or like proportion of any
other living agent in any kind. For if any act of any living creature be
accounted a living act, or a life-act, that creature must first be a living
creature, endued with that kind of life which the act itself is of, which it
doth put forth. If it be an act of natural or sensitive life (as to see, hear,
&c.), as in a beast, necessarily the beast must be a living beast, or crea
ture ; living, I say, within itself that kind of life it putteth forth in tha
act, or that action cannot be a living action. Now then, by the same rea
son and proportion (for such as the act is, such is and must be the prin
ciple that works it, which holds in this and other kinds of life whatever)
if the soul come ever to produce a supernatural-life-act (as I may call it)
it is absolutely necessary it be constituted and put into the rank of a super
natural -life -agent, to have a principle of supernatural life wholly anew com
municated unto it, over and above its being in the order or rank of nature'
catalogue a life-agent. And though men talk that the soul, with its facul
ties, is a living principle, yet still it is not & living principle supernatu-
rally, otherwise than life, eternal life ; and the soul, with all its faculties
remaining purely natural, is dead in respect to that life.

Another thing that deceived many of the schoolmen is, that they take
the similitude of acquired habits, and make the measure by which to judge
of these infused habits, and so imagine that the natural faculties are the
immediate subjects of the infused principles of grace, and not the sou
itself, even as those natural faculties are of such acquired habits ; and so
they thought these infused habits of grace should be no otherwise required
in order unto working, than those other acquired. Now it is certain anc
granted, that God's power extraordinary can in an instant supply the defec
of such kind of habits, only by assisting acts, without infusing any new
principle. Thus whereas man's tongue is apt to learn, and acquire by
pains and use, any tongue or language in use, yet God in the primitive time
did, without infusing the settled permanent habit of speaking such an<
such a tongue, assist a man's mind for that present, whilst the Spirit acte(
him, to speak or interpret that language, as if he had learned it by use
Thus some spake with tongues who did not understand the tongue, anc
some interpreted a tongue that were not able to speak it ; as might seem
by some passages in 1 Cor. xiv. Now, indeed, if those supernatural prin
ciples we speak of, were, at the highest supposition, but the infusion o
such abilities as these, that might be otherwise acquired in time, by the
natural powers of the soul by use, then indeed the opposite assertion migh
pass, that God could (by his assisting power alone) supply without such a
principle, what the infusion of the principle served for ; because the natu
ral soul, as such, did hold a proportion to such acts, if it were acted and
assisted by God ; for as it is a natural soul, it might acquire them of itself
But it is not so in the principles of grace, for they belong wholly to another
rank, and order, and kind of life, as hath been said. They are not such
superficiary, washy tinctures, or additional impressions on the soul, such
as those other habits which are seated but finger deep (as when a man's
fingers, fancy, and memory have acquired a skill to play on musical instru
ments, musical tunes, which have no deeper subject than the finger, fancy,
and memory), but this heavenly tincture goes deeper. It is not as an ordi-

CHAP. V.] IN OUE SALVATION'. 211

nary accident seated immediately in an accident, that is, the immediate
subject of graces are not the faculties of the understanding and will, as they
are powers and accidents themselves in the soul ; but this heaven-born
image and likeness of God (which is more worth than all men's souls), is
immediately by God diffused into the soul itself ; and the soul is as imme
diately the subject of it as of those powers themselves. It is not in the
soul only as paint or white in a wall, in the outward superficies of it ; but
as light in the body of the sun, and as the glory that is in the spiritual
bodies of men at the resurrection. ' The God of peace sanctify you
throughout' (says the apostle) « in body, soul, and spirit ;' yea, it seizeth
on ' the spirit of the mind itself,' Eph. iv. 23, that is, if there be anything
pure, the soul is throughout immediately steeped and dyed in it ; it hath it
by infusion (as the school word is), or it is shed abroad in the heart, as the
Scripture saith. It is in the soul as a new soul or life to it, and it then
diffuseth itself to those powers that are therein : and in the understanding
it becomes a spiritual understanding, and the light of life : in the will it
becomes love, an infusion of love to that God above itself, whose image it
is. And so it is indeed a thing (which I have all this while pleaded it to
be) that deserves as much to be styled a new power, and life in the soul,
as those natural faculties themselves are said to be. Neither is it beholden
to them for its interest and station in the soul, but can vie with them for
immediateness of inherency. Yea, it inspiriteth and teacheth them, and
actuates them with new powers of an endless life, which they had not
afore. And so by this means, this new principle of grace becomes an ear
to hear, an eye to see, an understanding to know spiritual things, as spi
ritual, in as real a manner as these other natural powers of understanding
and will are, in their kind of life, able to perceive natural things.

CHAPTER V.

That the new creature wrought in us by the Spirit of God is a change of heart.

A new heart also will I give you, and a new spirit will 1 put within you ; and
I will take away the stony heart out of your flesh, and I will give you a heart
of flesh. And I will put my Spirit within you, and cause you to walk in my
statutes, and ye shall keep my judgments, and do them. — EZEK. XXXVI.

26, 27.

The glory of God's grace in the application of salvation unto us in this
life, and the commitment of it to the Holy Ghost, you find it put together
in this one scripture. Here is,

1. A creating and issuing new abilities, and vivific principles of spiritual
life, whereby the soul is quickened and enabled to act as a supernatural
agent, or worker of all sorts of spiritual works and operations, which is here
in Ezekiel said to be the giving a new heart and a new spirit, together with
taking away the heart of stone, which is as truly a work of omnipotency as
to turn a stone into flesh, into living flesh, or to transform stones into bread
(upon doing which the devil himself would have believed Christ to be the
Son of God) ; or of stones to raise up children to Abraham, whereby John
the Baptist celebrateth God's omnipotent power.

2. Here is set forth the Holy Ghost's effectual drawing forth, and effica
ciously working every such spiritual act, causing us to walk in his ways,

212 THE WOEK OF THE HOLY GHOST [BOOK V.

both by his giving Tb ^Xg/v, ' to will and to do of his good pleasure,'
Philip, ii. 13.

3. Here is the giving this person of the Holy Ghost unto our persons,
to dwell in us for ever, as the author of both of these, which is expressed
in those words, * I will put my Spirit within you,' which comes in between
the former two. It is he who gives us the new heart at first ; and having
predisposed and prepared us thereby, causeth us to ' walk,' and do ; that is,
draws forth that new heart into act.

The words of my text, Ezek. xxxvi. 26, 27, are promises of the covenant
of grace concerning all that is wrought in us by God, from first to last,
unto salvation, summed up to two heads : 1. The giving a new heart, &c. ;
2. The intent of that gift, viz., to enable us to do, and to walk, which is a
continuation of doing. The first is the principle of doing, placed first in
order, and accordingly given first, as the foundation of subsequent doing
and walking ever after. There is also the Spirit of God, over and besides
that new spirit promised, given to them, to cause them to act and do,
when once the new heart and spirit is given. And although the Holy
Spirit of God is promised, to cause them to do, as without whom the new
heart alone would not produce those new actions, yet so as withal the
Spirit himself doth not cause us to do without a new heart first given ; and
unless the old heart, the heart of stone (the principle of the former con
trary walking and doing), be removed and taken away, as being that con
trary principle that letteth, and would let for ever, if it continued in its old
full being and strength. The Holy Ghost is the extrinsecal cause of the
operation therefore said to be put ; but the new heart is the intrinsecal
cause of our doing, though as acted by the Holy Ghost.

And these things are consonant to reason and scriptures.

1. The heart doth, in the language of nature, speak the primary intrin
secal cause of motion and action, being the first seat and forge of all the
vital spirits by which we act and move. And so in the soul there is that
answers to it, which is the spring ; and actions are the streams that issue
from thence : ' Above all keeping keep thy heart, for out of it are the issues
of life,' that is, the course and actings of a man's life, which are as issues
from the heart as a fountain. The walking and doing here are not the new
heart itself, for that (as was noted) is a new gift and benefit distinct there
from. Nor is the Spirit's acting our natural faculties and principles already
in our hearts, the whole or sole work on God's part in us. Nor consists
it only in actings (which the promise of the 27th verse is wholly spent
upon), but that verse before, the 26th, is taken up as much with the pro
mise of giving a new heart and removing the old, and is a promise of as
much grace as this latter in verse 27.

2. It is true that the natural faculties of the mind, and will, and affec
tions, are in Scriptures termed the heart, or connotated at least when the
heart is spoken of; and therefore they must be taken in and supposed
here, for they are the subject and intrinsecal principle of all the actings of
a man in doing whatever is done, be it good or evil. And this is common
to all men, whether regenerate or unregenerate, in their doing good or
evil, to do it with their hearts. And therefore Solomon adrnonisheth, Prov.
iv. 23, * Keep thy heart, for out of it are the issues of life,' which reason
in general concerns all men, that such as the heart is, such is the course of
life. He compares the heart to the fountain, and the actions to the streams
that issue out from it: 'A good man,' says Christ, Mat. xii. 35, 'out of
the good treasure of the heart bringeth forth good things : and an evil

CHAP. V.J IN OUR SALVATION. 213

man out of the evil treasure bringeth forth evil things.' So as a heart to do
is ascribed to either of them.

3. I shall confirm this by other scriptures. You have a workmanship
said to be created unto good works : Eph. ii. 10, ' For we are his work
manship, created in Christ Jesus unto good works, which God hath before
ordained that we should walk in them,' Here is a whole frame or cro/^a
created and wrought in us, in order unto our working or acting,' God having
ordained the one for the other, viz., those works for us to walk in (as it
follows), and this workmanship to bring forth those works. You read in
like manner of the image of God created, lie, sniyvufftv, ' unto knowledge,,'
for it is wrought to that end. And it is more expressly said, 1 John v. 20,
* He hath given us an understanding, that we may know him that is true.'

Another scripture is that passage in 1 John iii. 9, ' Whosoever is born
of God doth not commit sin ; for his seed remaineth in him : and he can
not sin, because he is born of God.' The words I lay hold on for my pur
pose are what that seed of God that remains in a man born of God should
be. I might annex this argument, to be drawn from the interpretation of
these passages, unto the first argument I drew before from John iii. 6,
that it is a birth, a thing born. And this which I shall now urge, you
may well put to that, for it seconds it ; and they do mutually confirm each
other.

The scope is, to set out the difference between an unregenerate man and
a regenerate (under the dominion of grace), in point of sinning. Yea, and
it may be extended to the differing case of Adam in his first sinning. He
mentions indeed only the case of a regenerate man, but asserts concerning
him : 1. That a man born of God commits not sin ; that is, persists not in
any constant track or course of sinning ; for committing sin here is meant
in the same sense as that in the words afore, ' He that doth righteousness is
righteous,' is meant, which position is further amplified that ' he cannot
sin.' 2. The reason of which is resolved into this, ' because he is born of
God,' he hath by and from that his birth, a seed of and from God remain
ing in him ; that is, he hath a new principle of holiness, a divine nature,
and indoles, which God that begat him, and formed anew for himself, main
tains in his heart, out of his gracious favour towards that grace, so as to
continue the station and residence of the substance and matter of it in the
heart, whilst yet its activity may be, or is weakened and abated by the pre
vailing of the contrary corruption (that is in the soul) through the will's
indulging to it. And yet so far as that seed and principle in the solid sub
stance of it thus remains, this corrupt will, nor all a man's own lust that
tempts him, cannot employ or draw this seed to close with that sin, but it
stands off, and is averse, and co-operates not — ' It is not I, but sin that
dwelleth in me ' — yea, more or less it lusteth against it. But it is not thus
with an unregenerate man's will, nor was it thus with Adam in his first
sinning. But all his principles and concreated habits of holiness inherent,
were by one single act of sinning, through the mere mutability and verti-
bility of his will (suppose his sin had been the least sin), utterly driven out
of his heart and destroyed at once. The reason whereof lay in this : the
terms of his state then being the covenant of works, the curse of that law
in threatening — « In that day thou sinnest thou diest the death ' — took hold
of his soul, and began to have its full process and execution against all that
spiritual life that was in him, and raised out the whole of what was holy in
him, which was the best of his lives, to whose keeping the whole stock of
his grace was committed and betrusted ; and he was no more able (when

214 THE WORK OF THE HOLY GHOST [BOOK V.

he sinned) to keep the least mite thereof to remain still in him, than a man
that is stabbed to the heart is able to keep his soul in his body. But a
stronger law is now, under grace, in force over men that are born of God,
who are * not under the law, but under grace ; ' which law is, that the
strength of this inherent grace is the gospel of grace, which preserves this
seed in the heart in the midst of sinning, so as that grace in the soul is not
wholly expelled upon every sin the will consents to, as it is acknowledged
by all. And who can set or put the limits of the difference, that in some
sins to which the will yet consents, sin should not totally expel that seed
for that present ; and in other sinnings, perpetrated by the will's allowance
and consent, grace should be destroyed for that present ? Now the preser
vation of this seed is because it remains upon that gospel-account specified
in such a man, and that is the rb HUT'S^OV, the thing that lets, or hinders,
that he cannot sin with fulness of consent. And whilst this seed upon this
account remains, so much of it as remains and hath possession and resi
dence in the heart cannot be made use of, or be drawn to a party with its
contrary, or to act the same thing which its contrary doth act. Nor will
we grant that the activity of that principle, though preserved in being, may
be retunded so as to put forth no acting; for the apostle affirms (Gal. v. 17)
that it is never so but in some degree it makes a resistance, though so weak
as it is not discernible by his heart in whom it is, as there is some motion
of the pulse, though not felt, whilst there is life. This that holds invincibly
true, that whilst this seed of life remains in the will at all (and that it re
mains is the apostle's word and assertion), it, to be sure, cannot sin, no
more than sin, whilst it remains in the heart, can act holily. Sin and cor
ruption, so far as it remains, cannot become an actor of true holiness; you
may much safelier affirm that fire, as fire, may cool and moisten. It is
true God may, and once we read of did, retund the activity of fire whilst
it remained fire, so as not to burn, or so much as singe, as was seen in
Nebuchadnezzar's fiery furnace ; but that fire, remaining fire, should cool
and moisten, this were utterly contrary to its nature. And the truth of
this maxim the apostle confirmeth, and applies it to this very case of sin
and holiness in us, bottoming it upon this very reason ; viz., that a thing
contrary in its nature, whilst it remains contrary, cannot be brought to
co-operate in the same act with that which is contrary to itself. Gal. v. 17,
* For the flesh lusteth against the Spirit, and the Spirit against the flesh :
and these are contrary the one to the other ; so that ye cannot do the
things that ye would.' And the same is the bottom ground of that other
assertion of his in Rom. viii. 7, 8, ' The carnal mind is enmity against
God ; for it is not subject to the law of God, neither indeed can be. So
then they that are in the flesh cannot please God.' And let no man say
it is in the power of the will to cause it so to do ; the apostle says the con
trary, * So as ye cannot do what you would,' neither in sinning with your
whole will, nor in doing good with your whole hearts and whole souls.
And although corruption that is in us may so far prevail over the will,
against the active power of grace in the will, as often exert for the outward
act to commit a sin, yet still, so far as a principle of grace exists, and God
causeth it to continue and abide, and whilst God upholds it so to do in the
soul and will, that part of the soul and will cannot be prevailed with by the
corrupt part to join with it in sinning, for they are contrary. Our apostle
John, in this his first epistle, expressly says that it doth remain. And how
should that be if God did not maintain it by his grace ? For that sin is
stronger than created holiness, take it in its own efficacy, and as in itself,

CHAP. V.J IN OUR SALVATION. 215

we have found by Adam sinning. And it is in effect said, in that verse,
that it is God that causeth it to remain, even ' because it is born of God ; '
and is therefore so beloved of God, that he says, ' Destroy it not, there is a
blessing in it.'

And what is the thing that doth remain, but a seed ; and as all must
grant, distinct from fruit ? Now, every fruit must have a root to grow
upon. And therefore, gracious actings proceed from a seed let in by a
birth, and that birth is from our being born of God, whose seed it is called.
Which fully makes good the assertion, that in regeneration, not merely our
actions are altered, but there is a change of heart.

Use 1. We see then, that one fundamental difference between them that
fall away, and others that persevere in grace, is, that in the first, there is not
a change of heart nor a new principle, a seed from God that remains.
Many glorious things are spoken of temporary believers, but it is nowhere
said in all the Scripture (that I can find), that they are born again. This
assigned difference is congruous to the works that are wrought on them,
In the one, there is a stirring, an elevating what is in nature, as of virtuous
dispositions and self-love, by such motives as suit self, laid down in the
gospel; which motives, when they cease, those actings in their hearts, which
men take for grace, do cease also. It was the case of the stony ground,
who ' received the word with joy, but immediately ' (as the word is, Mark
iv. 17) they fall off from it, whereas in the other, it becomes new ; new
acts towards new objects, so new principles : 2 Cor. v. 17, ' Old things pass
away, and all things become new.' And though operations may cease, or
be weakened and overborne with the contrary corruption, so far as to pre
vail unto the outward acts of sin, yet there is a constant abiding principle
which lusts unto the contrary. And this difference is found by experience
in the one sort and the other. And you find also this difference in Scrip
ture, in that parable of the sower, of the stony ground; Mat. xiii. 21, Mark
iv. 17, it is said, 'they have no root in themselves,' which phrase expresseth
the proper language of inherent grace habitually seated in the heart. There
might be, and was, a springing up, from an external principle moving them,
as the Holy Ghost stirred them by the word, but they had no root in them
selves. And thus Job expresseth the difference between himself and the
hypocrites, in the number of which his friends went about to persuade him
that he was ; Job xix. 28, ' The root of the matter ' (says he) ' is in me ; '
that is, truth and sincerity of heart towards God, whence my profession hath
risen. And the apostle (Gal. v.) alludes to the same comparison, where he
calls adultery, fornication, and so forth, ' works of the flesh ; ' ' but the
fruits ' (says he) ' of the Spirit ' (the new creature in us, to which flesh is
opposed ; as also in that text, John iii.) * are love, joy,' &c. And in this
sense they are opposed in the 17th verse of that chapter, 'The flesh lusteth
against the Spirit, and the Spirit against the flesh : and these are contrary
the one to the other.' By spirit he means not the Holy Ghost in us, for it
must not be said that the Holy Ghost lusteth against the flesh, but it is
that spirit which he begets, and then acteth, which is contrary to the cor
ruption in us, as two contrary qualities use to be. And that metaphor of
' fruits of the spirit,' and ' works of the flesh ' doth congruously argue this
spirit to be a root, whence these fruits arise.

The like difference I observed from the parable, in Mat. xxv., between
the wise virgins and the foolish. The foolish had oil in their lamps, for a
profession. They had present assistance for what they did, by motions
and the like. They had heat, and warmth from rubbing, and stirrage, but

216 THE WORK OF THE HOLY GHOST [BOOK Y.

they had not oil in the vessel, which remained, as principles of grace do,
when men are asleep, as these were. They had not warmth and heat from
ft principle of life.

Use 2. Let us therefore examine ourselves. Acts and motions will not
save us, without a spiritual new frame of heart, which is acted and wrought
upon ; whereas when these other motions are off, men's hearts remain as
bad as ever, Heb. xii. 28. The apostle useth this argument, that ' seeing,'
by the state of grace in which we are, « we have a kingdom that cannot be
shaken,' perpetual and abiding, < we should have grace' correspondent and
answerable ; let us therefore have a fixed and abiding principle thereof
within us, * that we may serve God acceptably,' seek unto God to work this
in you, as well as the act and deed. ' Turn me, 0 Lord' (saith the convert
Ephraim, Jer. xxxi. 18), « and I shall be turned.'

Use 3. When a lust stirs and ariseth in thee, either from Satan's temp
tation or from thine own heart, and the mass of corruption that is in thee,
seek thou unto God to give thee the contrary grace, and to act that grace in
thee, that it may lust against that corruption and overcome it : James iv. 6,
' The spirit that is in us lusteth after envy ; but he gives more grace.
Wherefore he saith, He giveth grace to the humble.' And for this espe
cially the apostle frames his prayer for the Thessalonians : 1 Thes. v. 23,
* And the very God of peace sanctify you throughout ; and I pray God your
whole spirit and soul and body be preserved blameless unto the coming of
our Lord Jesus Christ.' And bless God if thou dost find such an abiding
principle so wrought in thee, a seed of God, that thou canst not sin or do
what thou wouldst, in the sense before explained. Bless God for it, for
this is a great work ; as in Adam at first there was the image of God, as a
principle concreated with him, which was the foundation of all.

Use 4. And then again, rest not in having sleeping habits. The wise
were saved, having oil in their vessel; but being asleep, they were frightened
out of that sleep, or they had not been saved neither, Matt. xxv. And'
therefore endeavour to exercise every grace upon every occasion it is ordained
to act in, and that is the end of it. ' Let patience have her perfect work.'
Patience as the grace given habitually, let it have its perfect work that it
is ordained for. And so do as to every grace else, that every grace may
be able to say at your death, ' I have done the work thou gavest me to do!'
^ The apostle, 2 Pet. i., having exhorted to add grace to grace, as to faith,
virtue, &c., both by increasing the principle and acting accordingly, he
concludes, ver. 8, 'If these be in you, and abound' (the root of them in
bringing forth fruit), < they make you that you shall not be barren nor un
fruitful in the knowledge of Jesus Christ.' As thou mayest have every sin
in thee, though yet thou hast not acted it; so thou hast every grace in thee,
in ^ the root, which thou hast not yet experience of. And therefore (as Paul
saith) as in other graces, so ' see you abound in this grace also,' for grace
is ordained to act. It is the image of God, and as God is pure act, so
grace, in imitation of him, should be.

CHAP. YI.J IN OUR SALVATION. 217

CHAPTER VI.

The new creature in us is a conformity to the image of Christ.

But we all, with open face beholding as in a glass the glory of the Lord, are
changed into the same image, from glory to glory, by the Spirit of the Lord.
—2 COR. III. 18.

That you may know the scope and coherence of these words, our apostle
in this chapter throughout sets forth the excellency of the gospel of Jesus
Christ, whereof he was made a minister ; though, as he himself says at the
beginning, he needed not to have done it unto them, because they had suf
ficient experience of the power and glorious efficacy of it, even in their own
hearts, God having used his ministry as a pen to draw forth even his own
image, and the image of his Son in their hearts, by the power of the Spirit
accompanying it. I need (says he, ver. 3) no letters of recommendation,
* for you are made manifest to be the epistle of Christ, ministered,' or
written ' by us, not with ink, but the Spirit of the living God ; not in tables
of stone, but in fleshly tables of the heart.' And from thence he falls upon
a set and large commendation of this ministry, to the end of the chapter,
and for that purpose makes a comparison between the law and the gospel,
the ministry of Moses and of Jesus Christ. The sum of which is this :
The law indeed (says he) had glory in it, for it revealed the glorious will of
God, setting before men's eyes that image wherein they were created ; for
the law was the copy of it. Which glory was shadowed out by the shin
ing of Moses's face when he came off the mount. But yet, alas ! it was but
the ministry of death (as it is called at that 7th verse), to the hearers and be
holders of it ; for though they beheld it, yet it changed not their hearts
into the image of it ; nay, it dazzled their eyes so that Moses was fain to
put a veil over his face, in token that his ministry did not change men's
hearts or open their eyes, but a veil lay over all men's hearts in the rend
ing* of it ; but now the ministry of the gospel doth exceed every way in
glory, ver. 9.

1. It is as the glass or mirror, which represents unto us a far more
excellent glory, even the glory of the Lord Jesus Christ, he being (Gal. iii. 1)
pictured, described, and set forth therein to men's eyes in all his glorious
properties of life and death, being crucified before men's eyes. So that the
gospel sets forth the image of Christ, who is the image of his Father, and
the brightness of his glory, Heb. i. 3. So that in the face of Jesus Christ,
revealed in the glass, doth shine the glorious image of God the Father,
and that more clearly than it did in the law, or in man at his first creation,
2 Cor. iv. 6.

2. There is not only a brighter discovery of the glory of Christ in the
gospel, but believers have a clearer view of it in the dispensation of the
gospel than they had who lived under that of the law : « We behold with
open face ' (says the apostle) ' the glory of the Lord,' not veiled and
obscured, but in the clearest light.

3. We do not barely behold it and view it, but it changeth us into the
same image. The law was a dead letter, and though it shewed us the will
of God, yet it changed us not into the image of it ; but the gospel reveals
the glorious image of Jesus Christ to true believers, and changeth them

* Qu. ' reading ' ?— ED.

218 THE WORK OF THE HOLY GHOST [BOOK V.

into the same image, yet so as by degrees, from one degree of glory to another,
this glorious image being perfected by little and little, till we come to the
full stature of Christ.

4. Then lastly is shewn the ground and true reason why the gospel thus
changeth those that look into it by faith, because (ver. 6, 7, 8) the gospel
is the ministration of the Spirit ; but the law is a dead letter. The Spirit
accompanieth the ministration of the gospel, and we are changed into Christ's
image, by the Spirit of the Lord.

Obs. In all true believers, that have their eyes opened to see Jesus Christ
in the gospel by true faith, there is a most blessed change wrought in them
into the same image of Jesus Christ, as he is revealed in that gospel.

1. I say all believers, for 'we all' (says the apostle) that do 'behold
Christ ' by faith are thus changed. He doth not speak only of ministers
and apostles, but all true Christians ; for the comparison stands between
true believers and the people or children of Israel, who could not behold
the glory of Moses's ministry. But they are believers that in that gospel
with open face behold the glory of the Lord. Compare the 13th, 14th, and
15th verses with the 18th verse.

2. They are changed thus in this life, for it is by beholding Christ in the
mirror ; but after this life is ended, the glass shall be taken away, and we
shall see him as he is.

3. They are changed into that image of Christ which is revealed in the
gospel ; for being changed by beholding him therein, therefore so far as they
behold of Christ in the gospel, so far are they changed. The doctrine
having so good ground in the text, so as you cannot look on the text but it
presents itself to your consideration, I will omit other Scriptures that be
alleged for it, and give you some reasons of it, and so come to the uses. I
shall give only one place. In this chapter, 2 Cor. iii. 3, the apostle affirms
of the Corinthians, to whom he wrote, that they were made manifest to be
the epistle of Christ, which was written in their hearts. What doth he
mean there by the ' epistle of Christ,' but copies written out by the Spirit,
even word for word, line for line, so that in their hearts and lives might be
read the grace of Jesus Christ in some measure, and the likeness of his
death and resurrection ? They were his epistle, but Christ's image was the
matter of it.

The first reason of the doctrine is drawn from that special and ultimate
end that God hath predestinated us to. I do not say the end he chose us
for, but that which he did predestinate us to. For that is the difference
between election and predestination ; the one is for an end, his own glory ;
the other is to an end, that is, what he means to do with his children and
chosen ones. Now if you look into Rom. viii. 29, 30, you shall find the
apostle says there, that * those whom he foreknew, he also, or withal, did
predestinate ' ; that is, appoint to this especial end ! What ? « To be con
formed to the image of his Son.' The apostle adds withal the reason, « that
he might be the first-born among many brethren.' The scope of the apostle,
why he brings the general proposition there, is to arm believers against
afflictions, for it was Christ's portion before us, and God hath predestinated
us to the same image, and yet not only to afflictions, for an image implies
a conformity in every part ; it is not otherwise an image or likeness. And
so he brings in this general proposition for their comfort, that as they are
like to Christ in suffering, so shall they be in all things else. He brings it
in for their comfort, that God had ordained them in all things to be like unto
his Son, and to be conformed to the same image, both of grace, sufferings,

CHAP. VI.] IN OUR SALVATION. 219

and at last of glory, thereby to arm them against these afflictions, that so
they might be content to be like unto Christ in this as well as in the rest,
as knowing assuredly they should be like him in glory, as well as in suffer
ing conformed to the same image. It is a general proposition, brought to
this particular purpose ; and as an image is not an image of another, unless
it be conformable in every part, so we are not conformed to Christ's image
unless we be made like him in all things.

1. It is the end to which we are predestinated, containing the full pur
pose and intention of God in his decree, that we should in all things be
made like to Christ, in this life, like to him in grace and afflictions, in our
measure, and after in glory.

2. There is the reason and measure of this conformity, ' That he might
be the firstborn among many brethren.'

(1.) Forasmuch as all are said to be his brethren, it implies it. God
had many children to bring to glory, and he would have them all alike as
brethren, all to resemble him and one another ; and therefore conformed
them all to the image of his eldest son. God set up Christ as the master
piece, first pattern, and draught of his decree, predestinating all his to be
like unto him ; that what graces and glory he had, they in their measure
should have also. And as, Heb. ii. 11, the reason why he took our nature
on him (being made like unto us by taking the similitude of sinful flesh) is
given, that he might call us brethren, so also that we might be able to call
him brother. He conforms us in all things like unto himself, that he might
be the first-born of many brethren. And this too in respect of the sancti-
fication of our nature, that ' he who sanctifieth and they who are sanctified
might be all of one ;' yet still so as he might be the first-born among all
those brethren, were they never so many. In the old law, the elder bro
ther had the pre-eminency ; and therefore, though we should be made like
to him in grace and glory, yet he would have the dignity, the priority, and
the pre-eminence in all those things wherein we were made like him, both
in grace, and glory, and also in sufferings. There are none equal to him ;
they are but like him. So that out of this place you see, that howsoever
God created us in his own image at the first immediately, yet his intent
was to restore it by another way. He, having a Son that was the image
of himself, resolved that he should take our nature upon him, that he might
be therein made like to us, that so, filling his nature with all grace and
with all glory, he might conform us again unto the image of that his Son,
that we might all be brethren, all alike conformed unto him. The same
apostle tells us, Col. i. 19, that ' it pleased the Father that in him should
all fulness dwell ;' and God ordained him as the store-house and treasury
of all that grace and glory which he means to bestow on his children.
Adam lost all, and all is now in Christ, the second Adam, that ever the
elect sons of men shall have ; and this fulness dwells in him, Col. ii. 9, that
we might be made complete in him. It is principally there meant in
regard of sanctification, as appears by what follows there. Now, how are
we therein said to be complete in him, but when we do partake of that his
fulness in a completeness suiting with our measure, and conformity unto
him, so as no part of likeness to him is wanting, as the word complete im
plies? And therefore the apostle, in the llth, 12th, 13th, and 14th verses,
shews wherein it consists, viz., in being circumcised as he was, and in being
buried as he was, and in being raised up as he was. Therefore all fulness
is in him, and therefore also he is called the Sun of righteousness, because
as all light is gathered up into the body of the sun, and dwells there in the

220 THE WOKK OF THE HOLY GHOST [BOOK Y.

fulness of it, and of it the moon and other stars do partake ; and the sun,
shining on them, makes them in their measure light as the sun itself is, so
is it here. God hath appointed Jesus Christ as the person in whom should
remain, in the fulness of it, the glorious image of God, and all believers
upon whom he shines are transformed into the same image ; and the nearer
they come to him, the more they are transformed. This you see is the
decree of God concerning all his : to be conformed to the image of Christ ;
and it contains fully all that can be said of what we were ordained to.

2. A second reason of the doctrine is this : when God doth call any man,
then he begins to execute that his decree, and so to renew the image of
Christ in him. For 'whom he hath predestinated, them also he hath
called ;' and calling is nothing but the conforming us to his image in this life,
in regard of grace; and therefore, says Paul, Gal. i. 15, 16, 'When it pleased
God to call me, and to reveal his Son in me ;' that is, when he began to
manifest this image of Christ in my poor soul. What then is the new birth,
but the forming and fashioning the image of Christ in us ? 'I travail in
birth again,' says Paul, Gal. iv. 19, ' until Christ be formed in you.' What
is the meaning that Christ should be formed in them, but that the lively
and real image of Christ should be imprinted on their hearts ? And in the
word formed there is a metaphor taken from the shaping of a child in the
womb ; that look, as the natural parents communicating matter of their
own bodies, it is framed and shaped by the spirits into the lively likeness
of themselves, limb for limb, answerable to themselves, so likewise is Christ
appointed by God as a ' second Adam/ as it is in 1 Cor. xv. 45-48, and
an * everlasting Father,' Isa. ix. 6, who communicates to us the seed of his
word, 1 Pet. i. 23, to be shed into our hearts, and the Spirit of Christ en
livening it, frames it and fashions it in every limb like unto himself ; and
as the first Adam begat a child in his likeness, Gen. v., so doth this second
Adam in his likeness. And though indeed the full conformity to him shall
be in heaven, yet so far as Christ is revealed, so far are we made like him ;
we see him but as he was upon earth, revealed in the gospel, and unto that
image are we conformed here in the new birth. As we see him in the
mirror, we are made like to that image in it ; but when we see him as he
is, we shall also be like him in glory, 1 John iii. 1, 2. And therefore, Isa.
liii. 10, we are called his seed, which do prolong his days upon the earth ;
for though he be ascended up to heaven, yet he begets daily those that are
like to him as he was on the earth ; so like him, as they are said to prolong
his days on earth ; as you use to say of a child, like his parent, that so
long as he lives, his father will never die, he is so like unto him. So the
resemblance of Christ in us doth prolong his days on earth ; and therefore
Christ is said to prolong his days on earth. Christ is said to be * in us,'
2 Cor. xiii. 5, to 'live in us,' Gal. ii. 20. And we are said to put on
Christ, even in regard of sanctification, Rom. xiii. 14 ; that is, we clothe
our hearts and lives with his image, fashioning ourselves to him. Will you
have all in a word ? The church, the body, the members of Christ are
called, 1 Cor. xii. 12, Christ: if you read the whole verse, and consider it
well, you will find it so ; and that both in regard of union to him, and
communion with him in his image and likeness, and therefore also have
the same common name with him, as brethren and members use to have.
For the name Christ signifies Anointed ; and he is indeed anointed first, as
our head, with the Spirit and the grace of it above measure, even above
his fellows ; but yet so that as from Aaron's head that oil ran down and
anointed his clothing and all his body, so do the grace and virtue of all that

CHAP. VI.J IN OUR SALVATION. 221

Christ did or suffered descend to them that ' receive the anointing ' of him,
1 John ii. 27.

Use 1. The first use may be a use of trial or examination, whether we
yet belong to Christ or no. Let us examine whether we have his image
renewed in us. We are predestinated (as you have heard) to be conformed
thereunto. And in our calling also, God begins to renew this his decree on
us. If that therefore we would make our calling and election sure (as the
apostle speaks, 2 Peter i. 10), we should labour to try and examine whether
Christ his image be in us or no. Let me therefore exhort you in the words
of the apostle, 2 Cor. xiii. 5, to try and examine yourselves, whether Christ's
image be in you. * Know ye not your own selves, how that Christ is in you,
unless you be reprobates ?' that is, in the same state with them ; for those
that are predestinate are predestinate to be conformed to the image of his
Son, which if it be not in you, ye are as reprobates. My brethren, we profess
ourselves Christians ; whence is it that we have our name, but from our
conformity unto Christ, as you heard out of 1 Cor. xii. 12 ? And there
fore, those that have not the image of Christ in them begun in some mea
sure, are but bastard Christians. We plead we are baptized, and by it
made members of Christ ; and did not we read that those that are baptized
truly into Christ have put on Christ, his graces, his image, in sanctification
as well as justification, as you heard out of the 12th of the Romans, and
the last verse ? We profess ourselves also such as Christ hath died for,
and in the persuasion of this we labour to soothe up ourselves daily. Well ;
if he hath died for us, he hath died in us ; if he hath lived for us, he also
lives in us, by his grace and by his Spirit. Thus Paul, when (Gal. ii. 20)
he says, * Jesus Christ gave himself for him,' put this before it, ' I am
crucified with Christ, and Christ lives in me.' We all also profess ourselves
to be the children of God, and call God Father, and Christ brother ; and
have you not heard out of the 8th of the Romans, that God predestinates
his to be conformed to the image of his Son, that he may call them brethren ?
And if you do not in some measure resemble your elder brother Christ, you
are none of the children of his Father. Have you not also heard that
Christ begets them in his image ? How will you be able to ask your in
heritance at his hands, unless you be his son ? And, my brethren, howso
ever we may pass current here for good Christians, and think ourselves so,
yet God at the latter day, and day of death, when your souls are brought
to him, either to own, or to refuse, the very first things that he will inquire
into will be, as Christ did when he saw the penny, whose image is it ?
And as he said, ' What is Caesar's to Caesar, and what is God's to God,' so
will God say ; if it hath the image of Christ on it, give it to Christ, for it
belongs to him ; if of the devil (for one of these you must have), then give
it to him, for it belongs to him. Nothing will pass current coin with God,
but what hath the image of Christ on it ; none will be taken for his sheep,
but those that have his mark ; and then he will raise it up at the last[day,
as he himself speaketh. All this, my brethren, I press upon you to stir
you up seriously to lay your hearts to what shall be spoken, by way of
trial : for to help you therein, my intent is to shew you the particulars
wherein the image of Christ doth consist, to which we are conformed in
this life. And these take along with you. First, that it is not perfection,
but truth therein, that God accepts. For the best are but imperfectly
changed into this image, for it is from glory to glory, that is, from one
degree to another ; if therefore you canst discern the prints of his image,
and superscription on thy heart, though they be but as rude and imperfect

222 THE WORK OF THE HOLY GHOST [BOOK V.

stamps, and thy evidence be but as the prints in a blurred sixpence, yet if
thou beest sure thou findest them there, thou mayest have comfort ; God
will not deny any such imperfect coins.

Now this 'image consisteth especially of two parts : first, in a conformity
to his graces ; secondly, to his example. I speak of that image which in
this life we are changed to ; there is also the image of glory, which in the
life to come we shall be conformed to, and that of suffering, which is
here in this life, neither of which are pertinent to this text. For only that
image of him as here on earth is revealed to us in the gospel ; we see him
not as glorious in the heavens ; but his grace, his work, his death, his
restoration, and other parts of his mediation, which are the objects of faith,
unto these here must we be conformed ; for as the apostle says, 1 John iv.
17, ' Even as he is, so are we in this world.'

1. The image of Christ in us is a conformity to all his graces. The like
graces in us must be renewed that were in him : John i. 16, * Of his fulness
we have all received, grace for grace.' Christ was said to be full of grace
in the former verses, and of his fulness do all we (says the apostle), that
believe in him, receive grace ; and that grace for grace ; as you ought to
say when you copy out one thing out of another, that it is done word for
word, so do we of Christ (says John) receive grace for grace, that is,
look, what graces are in Christ are derived to us, grace for grace, and there
fore, John xv. 5, he is compared to the vine, and we to the branches, be
cause he conveys the same kind of sap of grace to us, that is in himself,
so as we bear the like fruit unto that he did, pleasing through him unto the
Father. John xvii. 19, * For their sakes sanctify I myself, that they' (even
all that thou hast given me) ' may be sanctified through the truth.' Christ
sanctified our nature, that by it he might be made sanctification to us ; and
the place here implies, that to that end he received the graces of sanctifica
tion, that he might sanctify us with the same kind, receiving it to that end,
and therefore there is no grace in Christ but is renewed in his children ;
otherwise that grace in Christ were in vain, for he received all as a fountain
to convey his store to us. And why else is it that believers are exhorted
to be holy for he is holy, 1 Peter i. 16, who are said to be righteous as he
is righteous, that is in the same kind? not measure, 1 John iii. 7. Why are
we called to shew forth the virtues of Christ, 1 Peter ii. 9, if we had not
received them? My brethren, let us be exhorted to examine ourselves by
this. It is not enough to have gifts from Christ (as reprobates had, Judas
and others), an abundance of swimming knowledge, common enlightening,
natural wisdom, learning, abilities to express a man's self; all which I con
fess came from Christ ; but yet are not part of that his image, but are
endowments which flow from him to the sons of men. For he is thus the light
that enlighteneth every man that comes into the world, John i. 8. And as
the sun in the heavens, so the Sun of righteousness, with his common gifts,
shines both on good and bad. But his image is his graces, and those not
civil virtues only ; for they are but common gifts ; but Christ was not only
a civil man ; no, he called for more righteousness than the Pharisee had.
4 Except your righteousness,' says he, to his disciples, ' exceeds that of the
Scribes and Pharisees, you cannot enter into the kingdom of God ;' and yet
they were civil men, and lived soberly and justly, were no adulterers. And
yet who greater opposites to Christ than these were ?

Truly methinks the consideration of this truth should amaze all civil
justiciaries in the world, and deliver them from resting in their glittering
sins. Mark but of whjit strain Christ was, look into the state, mark and

•

a

CHAP. VI.] IN OUR SALVATION. 223

observe his steps in the story of him. He made the duties of holiness his
chief trade, he lived not only civilly but holily ; it were blasphemy to say
the contrary. And if that men were begotten of him, in his image, those
virtues they would shew forth most. Christ, you heard, is our father, we
his seed, begotten by him, and he formed in us. Now as in a father those
limbs that are greater, are proportionably so in the child, or else it were a
monster, so all these graces which were most in Christ, would be most in
us if we were his children. Whenas a man makes a great show of all kind
of civil virtues, of sobriety, chastity, and the like, but none of holiness, it
is a sign he is a monster, and Christ begets no such. Let men but consider
that these virtues are found in those that never heard of the name of Christ,
as the ancient heathen and the Turks at this day, who are not Christians,
not so much as in name ; and therefore those that go no further deserve
the name less than they. Wild trees do bring forth blossoms, that grow
in wildernesses, as well as those in gardens. But those that are ingrafted
with Christ do bring forth fruit also according unto its kind, and the root
they are ingrafted on. But what are moral virtues only but blossoms ?
And though indeed it is true, that even those were in Christ, and ought to
be in Christians, yea, and are ; yet, if you would make them signs of a
good estate, you must discern them as growing from union with Christ,
and then they will be of another kind than mere moral virtues are ; differ
ing as much as sweet marjoram from wild, the one a weed, the other an
herb. Your meekness will proceed, not from softness of nature, but from
a heart humbled, tamed, sweetened with the apprehension of thy injuries
done to Christ, which now thou findest forgiven, and from this ground thy
spirit is calmed and subdued. In the llth of Matthew, 'Learn of me'
(says Christ), ' for I am lowly and meek ;' the civilest, the meekest men by
nature must learn of Christ to be meek and humble. And so also that love,
sweetness, and ingenuousness of nature, would reach higher than it doth
or can do in civil men, it would extend itself to thy enemies ; for so Christ
loved thee when thou wert an enemy : * If you love them that love you,
the Gentiles do so,' says Christ; there is but one good turn for another.
Good nature and love in a gracious heart will also burst out and be seen,
especially to the saints and those that excel in virtue. Indeed when Christ
met with that young man, that was bnt a civil man, it is said he looked on
him and loved him ; but when he spoke to his sheep, to his poor disciples,
to Mary Magdalene and others, he opened himself to them, expressed
bowels of his love unto them, countenanced them, cherished them, com
forted them ! And when they told him of his brother, and sister, and
' mother, he shewed that they that were spiritually akin to him were dearer
to him.

Also our mercy and pity would shew itself to the souls of men especially ;
he was good to their bodies, for he healed many, fed five thousand out of
his compassion ; but it was to pluck their souls out of the jaws of death,
that was his chiefest aim ; stronger it was in him than hunger to convert a
soul ; for whenas he came an hungry to Samaria, and they went to buy
victuals, he met with the woman of Samaria and forgot his dinner ; it was
meat to him to convert herself; and therefore, wheresoever he came, he
went up and down instructing of men ; prayed for his enemies' salvation,
even at the last gasp ; wept over Jerusalem when he went to be crucified
in it ; and if we had any of his compassion, our bowels would yearn within
ns to see men lie in the fire, and would move us to labour to pluck them
out ; for, alas ! that is men's greatest misery.

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[BOOK

And so our humility would not be that proud humility the world is so
full of. When his kinsfolk came to him (in John vii. 3-5) and spurred
him on to go shew himself — * If thou dost these things, go shew thyself to
the world' — alas, he suppressed it, shewed it no further than it might be
for the salvation of his chosen, and that they might believe in him, John
v. 34, 44, denied himself, emptied himself of the glory that was due to him
(as from the beginning of the world), regarding it not if his Father might
be glorified. And when it came to that dismal hour of crucifying, and
encountering with his wrath, 'Not my will' (says he), 'but thy will be
done.' How content was he to bear any condition of hunger, nakedness,
the taunts, reproaches of his most base enemies ; ' and when he was reviled,
reviled not again.' How did he express his contempt of the world, in hav
ing an eye to that glory which was set before him, that though he had all
the world offered him at once, yet he refused it all ? What zeal and
courage did he express in his Father's cause, whipping the profane out of
the temple, withstanding the corruptions of those times ; opposing the
Pharisees, calling them hypocrites to their very faces ; what hatred and
detestation did he express against their sins !

Use 2. By this we may learn how much the image of God in us is
advanced and improved above what was in the heart of Adam in innocency,
as also above that which the image of God is, in respect of conformity to
the law and will of God. For though holiness in all states is one and the
same, the same for substance ; for holiness is to aim at God's glory, and
that runs through all states, both in innocency, and in the state of grace,
and in heaven ; yet that holiness which Christ works in us under the gospel,
and by which we know God and Jesus Christ, and God in him, hath far
more elevated strains, of a more excellent genius, and far higher, nobler,
and heavenlier, than what was in Adam's heart, or his heart ever knew.
For instance, I will go over but some graces which are all but Christ in us.

First, Adam had humility; he must needs have it, as he was a creature.
The angels they have humility in them, for they cover their faces when they
behold the glory of God ; they have wings on purpose to do it. But the
humility that Adam had, whence did it spring ? Why, by seeing himself
to be a creature, made out of nothing, and that there was an infinite dis
tance between God, that was the Creator, and himself. But now take that
grace of humility that is in the heart of a believer, and it is of another
make, and springs from another and more noble rise ; for was Adam so
humble as to be laid so low as to see himself a creature and God the
Creator ? Why, sin lays a believer lower, far lower ; arid humility in a
believer riseth thence. It riseth likewise from this, that he that was God
himself was humbled, and therefore shall man be proud ? Had Adam
such motives to humility ? That humility and self-emptiness that is in a
believer makes him not value his own graces ; they are all as nothing to
him, and Jesus Christ is all in all to him. It lays him not only low, see
ing himself nothing as a creature, but it makes him account himself worse
than nothing, a creature deserving hell itself. Adam, though he was
humbled as a creature, and knew his distance, yet he could stand upon
terms, terms of creation, with God ; he might challenge a justification that
was due to him, for so the covenant of works doth, which he was created
under. Look into Rom. iv. 4, and see what the apostle saith there: ' Now
to him that worketh is the reward not reckoned of grace, but of debt ; '
and verse 2, ' If Abraham were justified by works, he hath whereof to
glory ; ' but Abraham had not whereof to glory before God, therefore he

CHAP. VI.] IN OUR SALVATION. 225

was not justified by works ; that is the apostle's argument. He clearly in
that place holds forth the difference between the covenant of works and the
covenant of grace : the one, he saith, is xara TO ops/X^aa, it is according
to debt or due ; but the other is xara y^otv, according to grace. Now, is
it not a strange speech, that he that should have been justified by works
(as Adam should have been) had whereof to glory, had something that was
a debt, which in some respect he might have challenged, and have stood
upon terms with God about it ? Here now is the humility of this Adam,
that he knew himself to be a creature, made out of nothing, and that God
might annihilate him when he would, though being under the covenant of
works, while he did continue so there was a justification that was his due,
that was his natural due, that God should account him and pronounce him
righteous. I confess I have often wondered at the expression of the apostle
in that Rom. iv ; for we read in Rom. xi. 35, < Who hath first given to the
Lord, and it shall be recompensed unto him again ? ' Therefore that is
not the apostle's meaning, as if Adam could have given anything to God,
and therefore he might challenge a recompence from God ; but the mean
ing is only this, that in the way of a dueness and of a natural justness,
such as is between the Creator and the creature, whilst the creature re-
maineth holy, God should according to that law justify him according to
his works, and so he had whereof to glory. It is not a debt of retribution
(that is the distinction), it is not debitum restitutionis, as if he could in a
mercenary way procure anything of God, yet it was debitum convenience*
it was meet that if he wrought, and remained holy, God should justify him.
So that Adam's humility was joined with what was a natural due, which
he might have challenged if he had continued holy. But what is our
humility we have from Christ ? Why, instead of standing upon terms,
'the wages of sin is death.' The reward, saith he, is reckoned of debt,
and he receives it as wages ; but all the wages we have now, it is but the
wages of sin, and that is death. And the heart of a believer acknowledged
it, and doth not only submit himself to the sovereignty of God, as he is a
creature, — so Adam must do, — but he lays his neck upon the block, tells God
that hell and destruction are his due, puts his mouth in the dust, and walketh
humbly with God; and if God gives him life, Oh! it is the free gift of God!
* The wages of sin is death, but the gift of God is eternal life.'

Secondly, Consider the justification that Adam had, and that which we
have by Christ. The justification of Adam was natural. It was plainly
this : if he did continue righteous, which righteousness was preserved and
conserved by working according to the rule and the principles in his own
heart, he thus obeying God, and remaining righteous, it was a natural due
to him, a meet thing for God upon this to approve him and pronounce him
righteous, because he did act and continue as God had made him, and he
walked according to the law of a creature toward his Creator. Now, what
was it for God to give him this approbation, and so to justify him ? It
was only this, that he pronounced him to be good in his kind, even as he
pronounced all the other creatures to be so in their kind, Gen. i. 31.
God viewed all in the creatures that he had made, and said they were very
good ; he viewed Adam so too, for this was before Adam fell, and he pro
nounced him good, as he did the rest ; only good in his kind, which was
the goodness of righteousness, holiness, and integrity which he yet stood
in. So that indeed the justification of Adam, according to the covenant of
works, it was but an approbation of him, that he continued good, that he
* Qu. le conveniente' ?—ED.

VOL. VI. P

226

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[BOOK

•walked uprightly, &c., as he pronounceth of the heavens that keep
ordinances to this day, that they are good ; so he would have done of mt
if he had kept his ordinances according to the law of creation. But, alas
all this goodness and righteousness he had would not have stood 01
against the least sin ; if he had but sinned, all this had been forfeited,
gone, utterly lost. But now what manner of righteousness is it that we
have by Christ revealed in the gospel ? Why, we are justified freely by
grace, we are justified by a righteousness which is sin-proof, by a right
eousness which, when it hath made a purchase of the forgiveness of all
our sins, gives us in heaven too, by a righteousness which believers never
can, never shall, out-spend, by a righteousness that pardons all a man's sins,
pays all his debts, the very first hour that he believes and lays hold upon
it, and which continues to everlasting, and would continue to everlasting,
to justify him, though he should remain in a mixed condition of sinning
against God, as we are in this life, by a righteousness which breaks through
God's justice to God's throne of grace, and makes the soul do so with a
world of confidence.

Thirdly, Let us compare the love that was in Adam's heart to God, and
the love which Christ works in us. Adam loved God, it is true, because he
was a good God to him, and his creator ; but he so loved him as that Adam
withal knew that if he did but trip, did but sin, God would instantly hate
him more than ever he loved him, and his wrath would fall upon him, and
he must die the death ; so that, indeed, the term of love between God and
man, then, what was it? I love you, while you love me. God had, out
of love, made Adam holy, and given him power to love ; but then so long
as he continued to love God thus, and to love God at such a height, so long
God continued to love him ; so that indeed it was but a temporary love, as
I may express it, that is, a love which might fail, and did fail as such. It
is a saying that Seneca hath, and it is a true one, ' To love one so as a man
thinks with himself it may fall out so one day that this man may hate me ;
this is the bane of friendship.' There cannot be a perfect love where this
is. ' Perfect love doth cast out' all such * fear.' But yet this was the state
and condition of Adam. It is true, he knew that so long as he loved God
and obeyed him, God would love him ; but yet so as he knew withal, that
if he sinned (and he knew not how soon he might sin, for he was but a
creature), God would then presently hate him. This was clearly and truly
the friendship and love that was between God and Adam. But now what
is the love, what kindleth the love now that is in the heart of a believer of
a more noble flame ? It is a love that is free, a love that is not fixed upon
us while we love God, or because we love him, but was eternally, before we
had done either good or evil, as the phrase is, Korn. ix. 11. « Not for your
sakes, but for' my own name's sake, do I this,' saith God, Ezek. xxxvi. 32.
Indeed he hath chosen us in Christ, that we should be holy in love ; but he
hath not chosen us because we loved him, nor doth he continue his choice
therefore. Is it a love which may prove but temporary ? No ; it is a love
from everlasting to everlasting ; it is a love that is pitched upon our per
sons ; I love such a person, saith God, be he sinful or holy ; and if sinful,
I will make him holy. The love pitched upon Adam was in relation to his
graces, and the love that God bare to Adam was but single to him, as to
his creature ; but the love that is in God's heart now is through Christ his
Son, professing to love us with the same love he loveth him. That love he
bare Adam was such as he bare to any creature, be they what they be, so
long as they remained holy and kept in their first state ; but the love that

CHAP. VI.] IN OUR SALVATION. 227

a believer takes in, it is a peculiar love, it is a love with difference : * I will
shew mercy to whom I will shew mercy,' that is all the reason of it : * Jacob
have I loved, and Esau have I hated ;' and he gives no reason of it. The
love that Adam had in his condition was such, that sin took away all God's
love, and turned it into hatred ; but here is a love now that, though we be
sinful, we are not children of wrath when we are believers ; a love which
much water cannot quench ; a love which, when we were sinners and ene
mies, it was the more desirous to manifest itself, because it should have,
more opportunity by giving Christ to shew the more love, by how much the
more we were sinners. Now all this love doth the heart of a believer take
in under the gospel, and doth Christ work in us, therefore raiseth up this
love to a height, to a nobleness, to a generosity, to a heavenliness, such as
never Adam's heart was capable of. ' Perfect love casteth out fear ; ' he
knows God so loves him as he will never hate him, nor never can do it ;
a love which is not mercenary, doth not serve for reward ; a love which
(when the gospel once hath kindled it) will cleave to God though a man's
heart knows not whether God love him or no ; a love which will not only
make a man submit to the will of God, but makes a man's soul willing, if
it were the will of God, to be lost for him. So it was with Paul.

Fourthly, Take self-denial in a Christian, which is a new grace. ' Not
my will, but thy will,' was Christ's motto. Alas ! Adam was put to live,
Jbe was to keep within his bounds which God created him in, and it was fit
he should be kept in them. But we are put to deny ourselves, yea, some
times when it comes in opposition to God, to deny friends, father, mother,
life, yea, a man's own graces. No such self-denial was Adam put to, which
is the most great and glorious grace of all the rest.

Fifthly, Go take all motives to obedience, and they are far more noble in
a Christian sthan ever was in Adam ; as in 1 John ii. 7, love is called not
only an old commandment, but a new. And why a new one ? Because
when the gospel cometh, it brings new motives, and urgeth the command
ment of love to our brethren and fellow- creatures upon such grounds as the
law and the covenant of works never did. We have higher motives to the
smallest duty than ever Adam could have or his heart was capable of. Are
we to be kind to our fellow-creatures ? Saith the apostle, ' Put on kind
ness.' But how ? How doth he move it ? 'As the elect of God, holy and
beloved,' Col. iii. 12, as those whom God hath chosen with an everlasting
love in Jesus Christ, * forbearing one another and forgiving one another.'
And so you have the like in Eph. iv. 32, ' Be ye kind one to another,
tender hearted, forgiving one another, even as God for Christ's sake hath
forgiven you.' And so in Eph. v. 24, the obedience of wives to their hus
bands, and the love of husbands to their wives, is urged upon such a ground
as Adam should never have had such a motive run through his heart : * Let
wives' (saith he) ' be subject to their husbands in everything, as the church
is subject unto Christ. And let husbands love their wives, even as Christ
also loved the church.' Such motives as these, in these common relations,
doth the gospel give us. These old commandments Adam had, of duties
to his fellow-creatures, and of love to his wife, and the like ; but they were
upon lower motives, infinitely lower than what the gospel holds forth. He
had no such example as we have in Christ for every duty, no such motives
as we have from him.

Lastly, The assistance which we have from Christ is of a higher kind
than that which Adam had. How did God assist Adam in all the works of
the law that he was to perform ? What was the promise of assistance ?

,

228 THE WORK OF THE HOLY GHOST [BOOK V.

No other than to assist him in his kind (God having created him holy) as
he doth assist other creatures in their kind. I say his assistance was but
the concurrence of a common providence, so as to other creatures ; only it
was applied to Adam in his kind, as a creature that was holy. But now
the assistance that we have under the gospel, for every work we do, is of
a higher nature, for Jesus Christ is our covenant, he hath undertaken to
fulfil all in us and for us ; all that God would have us to do, he hath under
taken to work it in us, so far forth as to save us, or to bring us to that
degree of glory he hath appointed us unto. He works in us both to will
and to do according to his good pleasure : ' I am able to do all things'
(saith Paul) ' through Christ that strengtheneth me ;' so that ' it is not I*
(saith he), ' but the grace of God that is in me,' the grace of God acting
me, falling upon me, and overpowering my spirit. A believer he is in the
Spirit, and so he walketh in the Spirit. But this was not the law of assist
ing Adam, which was only the law of common providence.

2. The second thing which we are conformed to is Christ's example ; and
so the author to the Hebrews calls him * the Captain of our salvation,' Heb.
ii. 10, because like a valiant general he hath set us a pattern, and ' left us
an example to follow his steps,' 1 Pet. ii. 21 ; and therefore the same apostle
Peter, following the same metaphor, 1 Pet. iv. 1, says, * Arm yourselves
with the same mind.' Nay, lay but aside the works of his divinity, as heal-1
ing, fasting, &c., and of his mediation, and the like ; and it is a sure rule,
that whatsoever Christ did for a Christian he doth in him also, there being
a likeness and proportion, and an assimilation in his works of grace in us
and for us. He is conceived, formed, born again in us, as you heard out
of the Galatians :* ' We circumcised with him, with the circumcision made
without hands, are dead, buried, raised up again with him,' as it is Col.
ii. 11-13. So that the conversion of a sinner is but the acting over again
of Christ's part. Now though I might go over many, yet I will insist, this
time, only in these which are mentioned, Rom. vi. 5—9 ; the sum of which
is in the 5th verse, that * we are planted with him into the likeness of his
death and resurrection.' For those two being the chiefest parts of his
mediation, the work of sanctification in us is assimilated and likened unto
them. Mortification, or the killing of sin, and vivification, or quickening us
unto newness of life, are assimilated to his death and resurrection ; and that
not only because they are wrought by the power of them (though that be
true, as appears by Phil. iii. 10), but also in regard of a likeness that there
is between the one and the other, and so we are said to be planted with him
into the similitude of his resurrection. I desire you to consider Rom. vi.
8-7, &c., because I will ground the rest on what is there. In the 6th verse,
you may observe how the apostle puts upon the mass of corruption and sin
that is in us, the name of a body, calling it ' the body of sin,' not only
because that it is compact and made up of innumerable lusts in us as mem
bers of it (as it is Col. iii. 8-5), which, like members, are knit together ; but
chiefly in respect of this, that he might shew us the likeness between Christ's
dying, and our dying to sin, that as he had a body was crucified, so we have
a body of sin to be destroyed ; yea, and in the same manner crucified as
his was. Such is his phrase in the 6th verse, ' that our old man,' or body
of sin, * might be crucified with him' and destroyed. Yea, and the apostle
Peter, in 1st Epistle chap, iv., useth the two parts of Christ's crucifying to
express this.

1. Christ was condemned, and had sentence of death passed on him;
* Qu. ' Colossians' ? — ED.

CHAP. VI. J IN OUR SALVATION. 229

so are our sins condemned, for we having resolved to leave and forsake
them, to cherish them no longer, have passed the sentence of death on
them ; and so a Christian hath vowed the death of his sins, as of his known
enemies ; and though a man loved his lusts never so well, though they
have been his old bosom friends, he hath formerly had so much solace
in, yet now when he hath discovered their treason out, and apprehends
how they are his enemies, enemies to God, to Christ, and that he must
now either kill or be killed, that they fight against his soul (as Peter
speaks), he seeks the death of them by all means, accuseth, arraigneth
them, by confession, and pleading guilty ; his own mouth condemns them
daily, hales and drags them before the judgment-seat of God ; and because
he cannot execute them, he cries, Lord, thou art able to give this lust a
stab, and its deadly wound, which is ready ever and anon to overcome and
kill me. And how glad is he when he hears the sentence of death pro
nounced against it in the word ; lays his heart open to the ministry of it,
the reproof of his sin, and suffers the sword of the Spirit to have its full
blow at it. Oh, my brethren, examine your own hearts : who among you have
gone thus far in the mortification of his lusts ? Who is at enmity, and daggers
drawing at them daily ? I Who is he that stands in terms with them, as with
an enemy, nay, rather, doth not cherish them as dearest friends, keeping
them under their tongues as sweet bits ? How many are there that never
made prayer against any one sin, that storm at the word when it con
demns them ?

2. As Christ, after he was condemned, was brought to the cross, and
there executed, crucified, so also the Sprit of God in true Christians comes
with the power of Christ, naileth his lusts to the cross of Christ, Gal. vi. 14;
and so, 1 Pet. iv. 1, we are said to suffer in the flesh, as Christ did ; and
the apostle Paul, Rom. vi. 6, useth the same word of crucifying to express
the one and the other, both of Christ's and ours. As Christ's body, in
crucifying, was in every member and part put to pain, which in no death
scarce but that falls out ; not a vein, not a sinew, but was stretched ; so
also is every member of the body of sin crucified, it reaching to every
lust, great and small, Gal. v. 24, they all now stretch for it. And
oh, my brethren, who knows the pains in parting with lusts, but they
that have done it, and in truth ? And thougli some have stronger hearts than
others to endure more pain, yet every lust being as the strings of a man's
heart, as dear as his life, therefore the parting with these, the crucifying of
these, must needs be as the breaking of the heart-strings, and making the
vital sinews crack. Examine yourselves, how many are there of you that
never parted in earnest with one lust yet, much less with all.

And then, 3dly, as Jesus Christ being thus crucified gave up the ghost,
so also doth the Spirit of Christ, in likeness unto this, take away the life
and power of sin ; at the first stab it hath a deadly wound given it at the
heart ; and therefore the apostle, in Rom. vi. 2, 3, affirms that believers
are dead to sin, baptized into the death of Christ, it having a deadly blow
given it ; and how shall we that are dead live therein ? He argues it is
absurd and impossible ; how can it be ? Can a man that is dead, or deadly-
wounded, live? that is, perform the actions of life with delight constantly,
for that is to live. Why, he cannot; no more can we (says the apostle) live
in sin ; that is, we cannot with delight, and in the life of comfort, continue
in the practice of any of our former sins in a full career, that is, continue
with delight in the actions of it. For to live in sin, in the 2d verse, is all
one as to continue in sin, in the 4th verse. My brethren, let us all

230 THE WORK OF THE HOLY GHOST [BOOK Y.

examine ourselves hereby; we came all into the world sinners, and with lusts
all as lively as ourselves ; and every man, also till that he hath the power
of Christ's death thus conveyed to him, lives the life of his lusts as well as
that of his natural life; performs the actions whereby he satisfies them with as
much life and delight as he can do those of his natural life, Col. iii. 7. Now
therefore examine yourselves, whether that you have felt a thorough work
ever wrought in you or no, by which this power and life of sin was killed,
and thy sins had and hath a deadly wound given them, which will go with
them to their graves, and which they could never since recover. Try this
in thy master lust. Doth a lust live in thy heart still ? live, and is as
brisk as ever when it is put in, or stirred up in thee, even as a fish in its
own proper element ? Then thou art not mortified. But dost thou find a
deadness and stiffness to those sinful delights wherein formerly the comfort
of thy life consisted, so as that they are all as dead drink to the stomach,
or as a stone put into a dead man's mouth, and thou cannot find the relish
that savours, the sweetness and fulness of contentment in them that for
merly thou hast done, so that thou art crucified to the world, and the world
to thee ? This proceedeth from union with Christ's dying unto sin, which
is likened to his dying for sin. But especially try it in regard of thy course,
for the apostle says, if that we be dead to sin, how shall we live therein ?
If a man were crucified or dead with Christ, he could not live in his old
courses : 1 Pet. iv. 1, ' He that hath suffered in the flesh,' that is, whose
sinful corruption of nature is killed by the power of Christ's death, ' hath
ceased from sin ; ' that is, the course and practice of any known sin, for
that is the most capable interpretation can be given of it. My brethren,
pray consider, either that is not the word of God, or this is not the mean
ing of it, or else any one that lives in the practice of any known bosom sin
is not a Christian. How can then those that live in the lusts of the Gen
tiles, as they are termed there, in ver. 4, 5, ' in wantonness, chamberings,
drunkenness, uncleanness,' and the like excess of riot, be termed Chris
tians ? In 1 John iii. 5-8, speaking of our conformity unto Christ, among
the rest he makes this as one, that as Christ had no sin in him, so he that
abides in him continues not in sin ; for so the word must be interpreted,
for says he, ver. 8, ' Christ appeared to dissolve the works of the devil ; '
that is, in those that are his, to put an end to the work or devilish trade of
sin in themselves. If therefore we be dead with Christ, how shall we con
tinue in sin ? When a thief is hanged, doth he not leave the practice of
his thievery ? And so should we break off our course in sinning if we our
selves had ever been on the cross with Christ, and crucified with him.
Well, my brethren, this know, that none shall have the benefit of his death
for the forgiveness of sin, that hath not a likeness to it in the death of it in
himself. And lest it should be thought that sin is not thus truly killed
with Christ, the apostle goes farther, in Rom. vi. 4, and says that < we are
buried also with Christ.' There is also a conformity to his burial, whereby
is shewn that sin is truly dead. A living man would not suffer himself to
be buried ; and by the conformity to his burial he means the progress of a
Christian in the further and daily mortifying of his lusts ; that as a body
being laid in the grave rots away and consumes, till at length it be
destroyed, so doth the body of sin (as it is at ver. 6), being crucified, it is
destroyed also, and that is not till the day of death ; and therein indeed it
differs from Christ's body, which remained unconsumed in the grave, saw no
corruption, and remains now glorified in heaven. And therefore examine
whether sin moulders and decays in thee or no.

CHAP. I.] IN OUR SALVATION. 231

BOOK VI.

That the ivork of grace, wrought in us by the Spirit of God in regeneration, is
a different and higher principle than natural conscience in its greatest eleva
tion of light. — The deficiency of natural conscience shewed, and the mistakes
of men about it detected.

CHAPTER I. 1

That all men being under a covenant of works, or a covenant of grace, there
are two principles of actions, viz., conscience alone in its natural light in the
one, and supernatural grace with its light in the hearts of the other, who are
regenerate. — The two texts, Horn. ii. 14, 15, and Jer. xxxi. 31-33,
explained. — That the principle by which the law of God reigns over men is
conscience. — What notions the philosophers among the heathens had of it.

For when the Gentiles, which have not the law, do by nature the things con
tained in the law, these, having not the law, are a law unto themselves :
which shew the work of the law written in their hearts, their conscience also
bearing witness, and their thoughts the mean while accusing or else excusing
one another. — ROM. II. 14, 15.

Behold, the days come, saith the Lord, that I will make a new covenant with
the house of Israel, and with the house of Judah ; not according to the
covenant that I made with their fathers, in the day that I took them by the
hand, to bring them out of the land of Egypt (which my covenant they
brake, although I was an husband unto them, saith the Lord) ; but this
shall be the covenant that I will make with the house of Israel ; After those
days, saith the Lord, I will put my law in their inward parts, and write it
in their hearts ; and I will be their God, and they shall be my people. —
JER. XXXI. 31-33.

HAVING opened the nature of the true work of grace, I shall now, for the
fuller and larger illustration hereof, subjoin the discovery of its counterfeit,
which is the work of the law written in tho heart by nature, or the powerful
effects which a natural and enlightened conscience hath in the hearts of
men remaining unregenerate ; which men in all professions of religion do
ordinarily mistake in themselves for true and inherent holiness. The use
and necessity of this discourse is to shew more clearly the nature of true
sanctification, by the detection of its counterfeit. For things come to be
distinctly known, as well by discovering the difference of what usually pre
tends to be, or is commonly and generally taken, and goes for current
among men, to be such or such a thing, when it is not, as by defining
positively what the thing itself is, in the genuine nature of it. We learn
truths with an advantage (especially spiritual truths) when we compare

232 THE WORK OF THE HOLY GHOST [BOOK VI.

them with the appearance of errors, and sever them from, and extract them
as spirits out of that dross, and mixture of a deceiving likeness that cleaveth
to them. It will also serve to remove practical mistakes about regenera
tion, which are of infinite moment, and yet generally incident unto men.

Now as the sum of our religion is reduced by the apostle to these two,
' Faith, and a good conscience,' 1 Tim. i. 19, faith, which is principium
credendorum, the principle of things to be believed ; and conscience, which
is principium agendorum, the principle of things to be done by us ; for as
the object matter of all religion is reduced to credenda and agenda, so the
principles within us are answerably thus generally expressed by these two,
faith and conscience. Faith looks upward to the things of the gospel, and
takes in all supernatural truths, with application to a man's soul. Con
science looks both inward, to our own actings within ; and outward, to the
law or rule which is to guide us. And it also is the spring to all the
wheels, and the mover in all provocations to duties, or avocations from
sins. Now as these two are the two principles (when true and good) of all
true religion ; so all the imperfect works and counterfeits of the true, which
are to be found in unregenerate men's hearts and lives, must be reduced
unto these two also, both as to the principles thereof in their hearts, and
to the effects of them all in their lives. As there is a false common faith,
which men do generally mistake for true (and therefore the apostle dis-
tinguisheth, terming the true, 'unfeigned faith,' 1 Tim. i. 5), so there is a
' pure heart,' and a ' good conscience' in the same place also opened. It
is a conscience good, with such a goodness as qualifies the heart, and this
by way of distinction and difference from conscience, which is but natural,
and the low effects thereof in men unregenerate, which they ordinarily do
in little matters mistake for sanctification. So then all counterfeit religion
(I speak of such as is any way serious, and not grossly and merely hypo
critical) are either, 1. The effects and workings of conscience, as it is a
natural principle, and though still remaining defiled in a heart unregenerated,
yet elevated and enlightened by the word and Spirit ; or, 2. The effects
of supernatural light in matters of faith joined therewith, and shining into
an unrenewed understanding, and affecting self-love, with what is suitable
to it in the things that are revealed.

Again, all men's conditions falling to be either under the covenant of
works, or the covenant of grace, hence all that are enlightened and carried
on with any powerful effects in the profession of religion, are either acted
therein by conscience, as the predominant principle, which is the seat of
the dominion of the law and covenant of works ;^or by faith, which is the
inlet or receptive of the dominion of grace.

That all men are under one of these covenants is evident by the whole
current of the apostle's writings,* who still distinguished between works
and grace as the only two possibly to be supposed ways men take unto
salvation, ' Not of works (says he), 'but according to grace ; ' and ' you are
not under the law, but under grace,' Rom. vii. He makes this distinction
as that which takes in and divides the whole of mankind. And the reason
is evident from Rom. vii. 1, 4, 6. For every man having been born under
the law and covenant of works, the law continues to have dominion over
him, either in commanding or inciting, yea, often in acting and carrying
him on unto what is commanded thereby, or else binding him over unto
condemnation. And no man is freed from this until he is married to
Christ, and so come to have a now nature, together with the privilege of
* 2 Thess. i. 9 ; Eph. ii. ; Horn, ix., x., xi.

CHAP. I.] IN OUR SALVATION. 233

being a subject of grace. And therefore he continues under it so long as
he lives in that first estate, for the law's right over him was not for
feited by the fall. Now suitably, that every man might come to be subject
to and sensible of this several dominion over him, according as his condi
tion is, there are two principles planted within man, by God suited here
unto, and suscipient of each of these. The one is in every man by nature
(since every man's condition is to be under the law), and that is conscience.
The other is a supernatural grace, and that is faith. Eph. ii. 8, « By grace
ye are saved through faith.' Now Jews and heathens were under the do
minion (as explained) of both these,- and also ignorant Christians. But if
man that remains unregenerate be enlightened by the gospel and the know
ledge of the grace of God, although it may be a while doubtful unto himself
or others unto which covenant or dominion he belongs or is the subject of,
yet in the issue and event his spirit doth fall, and will act or be acted
according as his condition is, and he will lean either to the one or the
other as his lord and sovereign. If a man that is under the covenant of
works takes in the present over-powering light of the doctrine of grace, and
the truth thereof, which hath good and blessed news for every man to listen
to, yet in the issue and event he will fall into one of these two cases or
conditions. He will either come to abuse the grace of God to wantonness
through self-love, which remaining unsubdued to the dominion of grace,
makes use of the knowledge of grace underhand to back and strengthen that
corruption in him, in which the power of sin doth lie, and so self-love, in
a way of presumption (which hath the appearance of the strength of faith
in that man), eats out the active power of conscience in him, and so he
comes to fall under the dominion or stroke of the covenant of works more
strongly than ever ; and the law comes to bind him over to a deeper con
demnation when conscience shall come again to be awakened ; and even
the gospel itself, which he knew, will be turned into a sorer avenger than
the law of itself would have been. And this is the case of such as swallow
down the gospel whole, and so make shipwreck of conscience through their
presumption on the principles about the doctrine or application of it to
themselves.

Or 2. The case of one that is enlightened will be, that his conscience
being enlightened and awakened by the law, continues to act and provoke
him unto doing in religion in a legal strain and way, and carries on duties
upon the wheels of legal motives, and so the law becomes the predominant
principle, to over-top and over-sway evangelical faith. And that it doth so
is but suitable to the state of the man ; for as he is still under the covenant
of works (self not being broken, nor Christ having slain the law to him) so
answerably the best and most active swaying principle in him is that which
is the seat and throne of the law's dominion, namely conscience ; and so
the best of that man's religion is but the actings of a legal conscience.
And how he compounds with the gospel, and subordinates his apprehen
sions of it, is too long here to insert.

So then (that I may set out that subject I mean to treat of), it is not my
purpose here to treat of temporary faith, the counterfeit of true saving
faith, but singly and simply an enlightened natural conscience and the
effects thereof, as they are or may be mistaken for true sanctification, and
the effects of it. And the eminent'distinction and difference between these
two is, by these two texts, Rom. ii. 14, 15, and Jer. xxxi. 31-33 compared,
clearly held forth, both for the on and the 3/or/ thereof; the one speaking
* That is, ' the law and conscience.' — ED.

234

THE WOKK OF THE HOLY GHOST

[BOOK VI.

of the effect of the law written in the heart by nature (thus, Kom. ii.), the
other (Jer. xxxi.) of the writing the law in the inward parts, as the eminent
and proper fruit of the covenant of grace, and that in distinction from the
other.

The first text, Kom ii., gives instance in the Gentiles (whom all acknow
ledge under wrath and unregeneracy), and their having the effects of the law
written by nature. And above all other effects of the law, he instanceth
in conscience accusing and excusing, as that which of all other argues the
law written there ; yea, and his scope in bringing in this example of the
Gentiles is in the coherence of it to convince the carnal Jews, whom he
had taken to task to convince them in this chapter that they were unre-
generate and in their natural condition, as he had done in the former, who
rested in the law, and the effects thereof upon them for their justification
and acceptation with God, thereupon 'making their boast of God,' ver. 17.
Having proved the Gentiles to be under wrath, chap, i., he then comes
upon the Jew therewith, and improves their example as a special engine
to unsettle and overthrow the Jew in his carnal boast, by giving him to
consider, —

1. That even the Gentiles, whom they accounted unholy, though they
had not the law delivered by revelation from God to them (for God dealt
not so with any nation, &c.), yet had the effect or substance of the outward
precepts of the law written in their hearts.

2. Those letters of the law were so powerful and prevailing in many of
them, that the prints of them were published and stamped in fair characters
in their lives ; that is, they acted according to it : ver. 14, ' They do by
nature the things contained in the law;' and, ver. 15, 'shew' or give
demonstration that the effect of the ' law is written there.'

And 3. The eminent principle or seat of this effect of the law he makes
to be their consciences, ver. 15. For he gives that as the eminent instance
of the law written in their hearts, that it did (Mrafy aXXfauv, excuse and
accuse ; that is, by course and alteration- between themselves singly or in
their own breast (as the margin also hath it), it did some while excuse and
approve, pronounce a sentence of absolution and justification, both to their
actions and persons, when they do well ; as also when they do ill, it again
at other times accuseth.

4. Now from this instance of the Gentiles he would have the carnal Jews
themselves reflect that they had indeed the advantage of having the law and
word of God outwardly revealed to them, over and above the bare light of
nature, and so more fully and clearly than the Gentiles had ; and had also
the ' more excellent things' thereof: ver. 18, ' Thou approvest the things
that are more excellent, being instructed out of the law.' All which came
to pass, because they had the same principle of conscience, he had spoken
of, which the Gentiles had ; which principle was apprehensive of the right
eousness of the law, revealed to them of God, and so approved of it, and
received it from God, and was apprehensive of its subjection thereunto, and
thereupon had set them a- work to act according to that eternal word. But
yet in all this (says he) thou that art a Jew actest, at the best, but in the
same sphere, and upon the same foundation in nature, that is found in the
heathens by nature. And though thy conscience comes to know more
excellent things by revelation from the word, and so to act outwardly more
gloriously from thence, yet the inward principle is one and the same in thy
heart that is in the others, namely, natural conscience enlightened, for
* Qu. ' alternation ' ?— ED.

CHAP. I.] IN OUR SALVATION. 235

magis et minus non variant speciem. These are but further degrees within
the same kind, and internally and ultimately it is but the nature in both
that all is resolved into.

Yea, and 5thly, he urgeth them from the 21st verse, Thou that art a
Jew (says he) in thine obedience and conformity to that law given thee,
fallest more short, according to the compass of thy principles and light of
conscience, than the Gentiles do, according to what they know by the light
of mere nature in their sphere. Yea, and oftentimes some things (which
their consciences keep them from) thou sinnest against thy light therein.
Now then his conclusion is, Be thine own judge : ver. 26, 27, ' Therefore
if the uncircumcision keep the righteousness of the law' (that is within his
compass of light, so far as he knows, as really and as conscientiously from
a principle within him, as thou canst be supposed to do thy law, whilst but
from the same principle), shall not he, by the analogy and proportion of
that rule by which thou dost judge of thy estate before God, « be also justi
fied ?' And ' shall not his uncircumcision be counted circumcision,' and
so in his measure and proportion be accepted of by God as well as thou ?
It is not that Paul affirms this, as if a heathen should be saved ; but he
useth and urgeth it as a conviction to the Jews, according to the principles
they judged cf themselves by, leaving it to them to judge of themselves by
analogous reason. And therefore his last conclusion and resolution is,
ver. 29, that it is none of these principles mentioned that is true holiness,
but regeneration or circumcision of the heart, as the apostle elsewhere
termeth conversion: Col. ii. 11, * In whom also ye are circumcised with
the circumcision made without hands, in putting off the body of the sins
of the flesh by the circumcision of Christ.' And ' he is a Jew' (says he)
' that is one inwardly : and circumcision is that of the heart in the spirit,'
which is a principle beyond both natural conscience in the heathen, or
enlightened conscience in the Jew, and all the works or effects thereof in
either. And this, says Paul, you will find all true (as the 16th verse hath
it, which comes after that parenthesis of verses 13-15), ' In that day when
God shall judge the secrets of men by Jesus Christ,' who by discovering
the secrets of all hearts, will make a full discovery of these things, and
the practical differences between them, and thereupon difference in men's
estates.

2. The other place, Jer. xxxi., is most adequate to this general scope of
mine ; for the full direct and professed intent thereof is to hold forth this
very distinction and broad difference that is between the entertainment of
the law in the heart of a carnal Jew, with the effects thence ensuing, and
the writing the law in the heart by grace. And you may observe that he
contents not himself nakedly with setting forth the effects of the covenant
of grace, that it is a writing the law in the heart ; but sets by it, for illus
tration thereof, the consideration and remembrance of the former covenant
by Moses in giving the law, with the effects thereof, ver. 32. Yea, he
brings it in by express distinction from this other, ' Not according' (says he)
' to the covenant I made with their fathers in the day that I took them by
the hand to bring them out of the land of Egypt.' Now the effects of that
covenant upon the most, or on the generality of the Jews (though secretly
the new covenant, which was conveyed with it in the types, did then work
in many of the elect), you have lively deciphered at the very first giving
the law, unto which very transaction Jeremiah most aptly refers, and
sends us to understand this difference. You have it, Deut. v. (where the
story of giving the law is rehearsed from ver. 5), at verses 24-27, &c., you

238 THE WORK OP THE HOLY GHOST [BOOK VI.

find how their consciences made them sensible of the greatness and glory
of God who gave the law : ver, 24, 25, « And they said, Behold, the Lord
our God hath shewed us his glory and his greatness, and we have heard
his voice out of the midst of the fire. We have seen this day that he doth
talk with man, and he liveth. Now, therefore, why should we die ? For
this great fire will consume us : if we hear the voice of the Lord our God
any more, then we shall die.' And these apprehensions of theirs did work
up unto resolutions to ' do whatever God should say.' « I have heard'
(says God thereupon, ver. 28), < the voice of the words of this people,
which they have spoken unto thee : they have well said all that they have
spoken.' And yet, at ver. 29, you read how the main was wanting, « Oh that
there were such an heart in them, that they would fear me, and keep all
my commandments always, that it might be well with them, and with their
children for ever!' Now the thing that was wanting was the law written
in the heart (as Jeremiah discovers it to be), as that which, with respect to
the more general and more apparent and professed workings of it in men,
was reserved for the days of the New Testament, as the fruit of the cove
nant of grace. Now this writing the law in the heart, spoken of by Jere
miah, the apostle (Heb. x. 16) doth genuinely interpret of the work of
saving sanctification, as it is distinct from that of justification, and is pecu
liar to them that are justified.

So then upon all accounts these texts do fully warrant, and give bottom
to the proposed subject; namely, the distinction of the effects of the law in
natural conscience, from the writing of the law in the heart by regeneration.
The main and more substantial difference it holds forth to be this, that God,
in giving the old covenant, came upon and took man's natural old heart
without renewing it, and gave the law thereunto, and tried how it would
work upon ^it ; but in this new covenant he gives a new heart and a new
spirit, writing the law in the very inwards, and makes it the groundwork of
all his other workings.

Further, ere I come unto these particular heads which are to fill up the
bulk of this intended discourse, I must premise one thing as introductory
to what follows.

That which I premise is this assertion. That principle or faculty in
the heart of man, which is the seat, throne, or sceptre, by which the law
of God comes to rule over and to have these effects in the hearts of men,
is conscience, by means of which it is said, that ' the law hath dominion
over a man as long as he lives ' ; that is, whilst he lives in his natural condi
tion, Rom. vii. 1 compared with ver. 4. This faculty is the Zion or Tower
of David in the soul, from whence the law goes forth to the outmost ends
thereof. To this purpose, you may observe how the apostle here, when he
speaketh of the law written in the Gentiles' hearts, maketh especial, yea,
only mention of this, and of no other faculty, because this faculty of con
science is that first and most immediate seat or subject of this writing of
the law by nature, and is also the great officer of state, betrusted with
the executive power of that law, to see it done and performed. Which
accordingly both urgeth the heart of man thereto, as well as after that
actions are done, it hath the office of a witness, under the great judge, to
accuse, or excuse, and to serve his writs upon a man.
^ You that are versed in the writings of the wisest philosophers for morality,
viz., Plato and the Stoics, Seneca, Epictetus, Hierocles, and Marcus
Antoninus, &c., you find them still to cry up and magnify in man as his
supreme guide and judge, fodog Aoyog, recta ratio, right reason, which they

CHAP. L] IN OUK SALVATION. 237

term a branch of God, and rajjargov roD Qiw, the Sceptre of God, yea, God
in a man, and many such eulogies they give forth of it. Now by right
reason they meant primarily that practical part of reason in the mind, which
guides a man in his actions according to the eternal law of God (as they
speak) or the mind of God, which they termed the principal and primary
law. So Tully* expressly speaks in his second book De Legibus, in the name
of all the wisest philosophers. And Hierocles upon Pythagoras his verses
speak answerably 6 Xoy/cyxog roi>$ Qsioug VOMOVS virods^dfttvos. It is reason
taking in the divine laws of God ; and so it is dixaarrig ayguvvos savrti
yivsrai. It becomes the most vigilant judge to a man's self, f And although
these heathens sometimes used the word conscience even as we Christians
do, yet more sparingly ; and when they did, it was usually intended by
them of one part of its office, viz., that after actions are done by us, it doth
accordingly torture and disquiet, or refresh and rejoice a man, as he doth
good or evil. Thus Tully | deciphers his sense of recta ratio, or right
reason,Pto be a true and certain law within us, which calls upon us to what
is our duty, and pricks us on to do well by commanding us, and restrains
from evil by forbidding us with terrors ; which, said he, the wisest of
the heathen took to be the mind of God himself, who by that reason in
men did order men by commands or restraint, as by a supreme or
sovereign law.

Hence therefore, in their usual language, to obey God, and to live accord
ing to right reason, were all one ; which they also termed living according to
nature, as they accounted right reason to be. And what is all this, but as
the learned Selden § makes the interpretation of these and the like speeches
(citing of them) but that which in other terms themselves, and we Christians
do call conscience. And Chrysostom afore him, ' When God formed man
at first,' saith he, ' he put into him a natural law ; and what that law of
nature is, conscience hath explained it unto us, and of itself hath made
manifest to us the cognisance both of things honest and that are otherwise.'
Conscience is that only principle in a man, under whose cognisance comes
all that hath the notion of what is morally good or evil, and which with one
and the same eye vieweth a rule or law forbidding evil or commanding
good; and together therewith do we take a glance of God, as the supreme
judge, giving that law, and backing it with threatenings or promises of re
wards. And this the etymology of the name denotes, Conscientia, quasi
cum, olio sciens, viz., with God, and from this knowledge of God, which it
carries about with it, together with its being a rule or law, it is that that
obligation, power, or force of it doth arise which binds a man, though no
creature doth look on to be a witness of his sin, and so he becomes ' a law
unto himself.' And conformably to this, as being the truth, the apostle

* Hanc video sapientissimorum fuisse sententiam ; legem esse seternum quiddam.
quod universum nmndum regeret. Ita principem legem illam et ultimam mentem
dicebant, omnia ratione aut cogentis aut vetantis Dei. — Cic. De Legibus, lib. 2.

f Lex vera atque princeps apta ad jubendum et ad vetandum ratio est recta summi
Jovis. — Ibid.

J Est quidem vera lex recta ratio, constans, sempiterna, quae vocat ad officium
jubendo, a fraude deterret. — De Rep., lib. 3, apud Lactant., cap. 8. And in his book
De Legibus, lib. 2 : Ad recte faciendum impellens ; et hanc video sapientissimam
fuisse sententiam, illam principem mentem dicebant aut cogentis aut vetantis Dei.
Aoyw dt ogQu wsftst&ai %&t ®&£) raurov stin. — Hierocles in Pythag. Car.

% Quibus verbis id quod ipsis philosoplris a paganis aliis non raro, TO ffUJKl&f, in vitse
peragendse ratione, seu Conscientia dicitur, optime designatur. — Selden, de Jure Natu-
rali, &c. lib. 1, cap. 8.

239 THE WORK OF THE HOLY GHOST [BOOK VI.

speaks, ' Be subject for conscience sake,' Rom. xiii. 5, which is elsewhere
rendered, to obey God. And hence also Paul termeth the leading of a good
and regular life a ' living in all good conscience before God,' Acts xxiii. 1.
The having done which Paul doth attribute to himself, even whilst he was
under his pharisaism, and he terms it living in good conscience, because
this conscience was that principle which took in the law from God, and so
did provoke him to act outwardly according to it, which hath a goodness
in its kind, and therefore is termed good. And it is said to be living in a
good conscience, because no man doth make conscience of anything at any
time, but it is with an eye to a deity more or less, as he is enlightened, be
he a Jew or Gentile, or a professor of Christianity. And in all these it is
conscience, whether truly sanctified or not, which is that rb yyov'tovixov,
which, as Hierocles' * word is, is the suscipient of the divine laws. It is
that province of reason, which lies open unto light from God to come in at,
and to urge and enforce obedience, and which is capable and apprehensive
of what God shall in that kind speak. It is the judge of good and evil
moral, not only of right and wrong between man and man, as Gallic spake,
but of things honest and wicked. It is communis intelligentia, qua non
solum jus et injuria dijudicantur, sed omnino omnia honesta et turpia, as
Cicero speaks. And it judgeth of them with application to all particular
actions, to direct, provoke, restrain, or if the action be done, to excuse or
accuse according to its judgment, and that in the name of a deity or god.
Insomuch as I may apply here what Paul says in another though like case,
' What things soever the law says, it saith to them that are under the law,'
Rom. iii. 9. I may add, whatever the law saith without us, is a con
science within us, the principle capable, according to the light received from
thence, to urge it upon the rest of the faculties, so as these phrases are equi
valent, to be under the law, and to be under conscience : to be ' concerning
the law blameless,' and to ' live in all good conscience.' And the goodness
of conscience there spoken of by Paul, is but a conformity of his outward
conversation to the light of the law in his conscience.

And by the way, let me add this, that those that say there is no use of
the moral law to a Christian, may as well say that there is no more use of that
faculty of conscience in the soul of a Christian. Put out that faculty out
of man's heart, if you tear out that other, namely, the obliging part of the
law. Even as if God would annul colours and light, he must also take away
and close up the sense of sight.

CHAPTER II.

That the natural light of conscience in unregenerate men hath a great influence

on their actions.

Now these things being premised, there are three parts which fill up the
body of that discourse which I intend.

I. That in men whom the Scriptures pronounce unregenerate, this prin
ciple of conscience hath had great and powerful effects upon their hearts.

Qtogrov ai/^wcrov vopov avrucp vffixov syxarsdqxs, %atri<
v6{j,o$ pvGixoc, ; rb ewsifof f)f*ft dirjeSucs no,} auroftidaxrov snoiriffz rqv yvuffiv TUV

xai ruv ov rotovruv. 6 VKods^afAsvog rovg Qs/ovg vopovs Xoy/ff/^og Hierocles

inaurea carmina Pythagorce. [It is only the last sentence of this extract that is from
Hierocles. The rest is from Chrysostom, Orat. xii. ad Pop. AntJ] — ED.

CHAP. II.] IN OUR SALVATION. 239

II. That these effects men of all professions, Jews, heathens, or nomi
nal Christians, are apt to mistake, in the judgments which they pass, con
cerning their own state and condition, when they think that an observance
of the dictates of conscience will make them acceptable to God. Yea, and
if they be professors of Christianity (that are unregenerate), and so here of
grace and regeneration, they take this to be true holiness, or sanctification.
I shall also herewith give the reasons and grounds of this mistake.

III. I shall make a discovery of this great counterfeit, and of its deficiency,
and of its falling short of grace, in the light of it, and in the effects of it,
together with a detection and conviction of those mistakes.

I. In discoursing of the first head, there are two things to be treated of.

1. I shall prove that in men whom the Scripture pronounceth unregene
rate, there are such powerful effects of conscience to be found.

2. I shall shew what those effects particularly are.

1. To prove that, in unregenerate men, there are powerful effects of con
science, I shall give instance in three sorts of men, in whom God hath
given demonstration thereof, how far, and how high, this principle of con
science may and hath been elevated,^ and what effects it may have, and
yet fall short of the glory of God, thereby more to magnify his sanctifying
grace.

(1.) The first instance is of heathens under mere nature, which the writ
ings of the heathens are records of, and which are indeed the truest com
ments upon this treatise of Rom. ii.

(2.) The second instance is of Jews under the lav/, whereof the Pharisees,
and the carnal Jews under the Old Testament, are evidences. All the
Scribes and Pharisees (whatever some of them might be) were not gross
hypocrites, but many were serious in what they did, and their consciences
being greatly enlightened in the law, they acted according unto conscience.
We have an instance, both of that young man, who said he had kept the
commandments from his youth, and also of the scribe : Mark xii. 32-34,
4 And the scribe said unto him, Well, Master, thou hast said the truth : for
there is one God ; and there is none other but he : and to love him with
all thy heart, and with all thy understanding, and with all thy soul, and
with all thy strength, and to love his neighbour as himself, is more than
all whole burnt- offerings and sacrifices. And when Jesus saw that he
answered discreetly, he said unto him, Thou art not far from the kingdom of
God.' He had in his light pitched upon the first commandment of duties
to be directed immediately to God himself, and his conscience rested not
in outward performances, sacrifices and burnt- offerings, but the light in it
had dictated to him further, although it was not able to mould his heart
thereunto. For he says expressly, that ' to love God with all the heart,
and with all the understanding, and with all the soul, and with all the
strength, and to love his neighbour as himself, is more than all whole
burnt -offerings and sacrifices.' And Christ, that discerned his heart, gives
him this approbation of him : ' Thou art not far from the kingdom of God ;'
which for that mere notion, if this scribe had been in his life a gross hypo
crite, Christ would never have given. But yet this man, wanting that love
to God whereof his conscience had the light (for conscience, never so much
enlightened, will never work love to God), he fell short (as the word else
where is), for otherwise there is not any that thus truly love God, who is
far from the kingdom of God, 1 Cor. ii. 9. Paul also giveth this record of
many of the Jews his countrymen : Rom. x. 2, 'I bear them record, they
have a zeal of God ;' that is, a study and care to please God in keeping of

240

TEE WOEK OF THE HOLY GHOST

[Booi

the law (of the works and righteousness whereof he there speaks, and had
spoken, chap ix., the last foregoing verses), which zeal in their affections
conscience had provoked and stirred up.

But the eminentest instance of all other in that kind is Paul himself,
whom God did set up, before conversion, as the highest pattern in the
Jewish religion ; as after conversion, in the Christian. Paul speaking of
himself, whilst a pharisee still, tells us how zealous his religion made him,
as to the persecuting the opposite party, so to the observation of that right
eousness of the law, Gal. i. 14, and Phil. iii. 6, ' Concerning zeal, perse
cuting the church ; touching the righteousness which is in the law, blame
less :' that is, I was so truly zealous for the law, that I persecuted what
way was opposite to it. Now, what made him so ? It was conscience,
Acts xxvi. 9, he ' verily thought that he ought' to do so. Now that prin
ciple in us which convinceth that we ought to do a thing, is conscience,
Acts xxiii. 1. That apology which Paul, being set before the council, was
about to make, but was broke off by the high priest, and the tumult, runs
thus, ' Men and brethren, I have lived in all good conscience before God
until this day.' Many of you are not ignorant how most interpreters do
understand this speech as relating to, and taking in the whole of his life,
not of Christianity only, but even in Judaism also, for he doth not by any
express word date it from his conversion. He doth not say, since I
turned Christian, or was converted to the faith ; but only says, * until this
day,1 which indefinitely includes the whole of his life till then. And his
manner was, in telling the story of his conversion, to begin with his exact
ness in observing the law before his conversion (which he was about to
relate, but that he is interrupted here), which outward obedience, because of
its conformity to the principle of it, is frequently termed a good conscience,
that is, a good or regular life conformed to and springing from conscience.
And that which Paul here intendeth in reference to that part of his life
under pharisaism, is all one and the same with what elsewhere he saith,
Phil. iii. 6, ' touching the righteousness which is in the law, blameless.'

But there were a third sort, in whom conscience enlightened may be sup
posed yet further improved in the effect of it, when yet it fell short of grace.
There were those who were supernaturally enlightened by the gospel, of
whom Paul, Heb. vi., and Christ's parables speak. Such light the under
standing of man, not renewed, is capable of, and it lies exposed for God to
shoot into it, without infusing a new habit, or spiritualis-ing that faculty.
It lies exposed also unto influences and effects of the promises of the gos
pel, working upon self-love in the will and affections, with tastings of the
powers of the world to come. Now when the light of the gospel is added
to the light of the law, and when a supernatural light of things revealed in
the gospel is added to that of conscience in the law, conscience cometh to
have its dominions enlarged, and is more strengthened and backed hereby.
Now in such, so wrought on by the gospel, and also the law, and in whose
hearts both these meet, the effects must needs be supposed more powerful
and vigorous, because there is brought in a stronger light of God himself,
in the efficacy of knowing whom, more or less, the obligation and power of
conscience lies. An instance that mentions the conjunction of both these
in express words is hard perhaps to meet withal ; although, where such
supernatural enlightening in things of the gospel falls out to be in such as
have fallen away, it must necessarily be supposed that there is a more
vigorous actuating and stirring that light and principle of conscience that
doth accompany the same ; especially considering that the workings of the

CHAP. II.] IN OUR SALVATION. 241

law upon conscience is that which prepares men's hearts (both that are
saved or otherwise fall away) for their listening after, and so receiving in,
the supernatural truths of the gospel. Howsoever, thus much is evident
to the thing in hand, that these Jews, of all other, who were of the sect of
the Pharisees, that made conscience of the law, when they came to be en
lightened by the gospel, became the raisers and fomenters of that great
opposition to the gospel which was the ruin of many professors in those
primitive times. Of these Pharisees mention is made, Acts xv. 5, * There
rose up certain of the sect of the Pharisees who believed ' (and some, as in
charity we are to think, savingly, who yet were the defenders of that great
error), ' saying, It was needful to circumcise men that believed, and to
teach them to keep the law of Moses ;' that is, the whole of it, which cir
cumcision did oblige unto. As these men had faith superadded, so I may
say of them, as Paul of some Gentiles, they had a ' conscience of that idol,'
the law, to that day ; and their conscience having been inured to that yoke,
knew not how to discharge itself so soon of that subjection (I speak as to
that sense mentioned), and so by that addition of faith, conscience was more
provoked to be zealous for the law, and to observe it, that they might keep
in with God.

Now, what the estate of these particular persons there mentioned was,
we know not, nor the issue of them as to God ; yet this we are sure of, that
many of the followers of that doctrine, which these there first did broach,
and who had embraced the faith upon a supernatural light (for else none in
those times would easily have professed it) did out of the same principle
of conscience urge and profess obedience to that whole law of Moses, and
set out therein with the same zeal in both (for the reality of it) that these
Pharisees, that were the first authors of that opinion, did. It was the pro
fession of making conscience, and of their obligation to God's command,
which was the ground of that zeal ; and yet we are sure that many of them
are branded to have been apostates to the faith in the end. And I observe
that when Paul twice speaks of this kind of professors (as he vouchsafes to
name them, Tit. i. 16), who thus urged the observation of the law as well
as faith in the gospel, he still makes mention withal of faith and conscience.
For the latter was that which these so much pretended ; for the obligation
of the law (they contended for) did principally respect conscience as the
seal of it, and as subject to it, and over which it had dominion in men.
Thus Paul writes, 1 Tim. i., concerning some at Ephesus who pressed the
law in the sense these Pharisees had done, as well as they pressed faith, as
appears by ver. 7, 8. And because they did urge this upon pretence of
conscience, therefore, in opposition to that religion of theirs, which they
made up both of law and gospel in an untoward mixture, Paul professeth
the true religion (or that part of it which relateth to the commandments) to
be this, ver. 5-7, * Now the end of the commandment is charity, out of a
pure heart, and of a good conscience, and of faith unfeigned : from which
some having swerved, have turned aside unto vain jangling ; desiring to be
teachers of the law ; understanding neither what they say, nor whereof they
affirm.' He by these cords* intimates to us, that though these men did
profess the same faith in Christ, yet their zeal to the law, for which they
pretended conscience, was the cause of their swerving from both, they
never having had the true genuine or saving principle of either. And
therefore, in his enumeration of the saving principles of faith and a good
conscience, he upon occasion of them is forced to distinguish upon these
* Qu. ' words ' ?— ED.

VOL VI. Q

242 THE WOKE OF THE HOLY GHOST [BOOK VI.

principles, as is evident by those cords,* * The end of the commandment is
chanty, out of a pure heart, of a good conscience, and faith unfeigned.'
And why is it he should use this distinction there, when he had occasion
to speak of these men, but to put the difference between faith, and such a
conscience, and principle of zeal in religion, which is denied ? In distinc
tion unto which he calls the principle of true holiness, a good conscience,
as he had characterised true and saving faith with this of herf 'unfeigned
faith,' and a ' pure heart' as the effect of both these ; for a purified heart
is expressly made the effect of faith, Acts xv. 9. So then there is a con
science zealous of religion, that is joined with a pure heart, and there is a
conscience that is joined with a defiled heart, and that in men enlightened
in religion, which Paul, in his Epistle to Titus, thus expresseth, in words
near akin to those he useth in Timothy of the same sort of professors :
' Unto the pure are all things pure : but unto them that are defiled and
unbelieving,' that have a faith that purifies not the heart, but leaves it still
in its natural defilements, and so as good as no faith, and therefore he
terms them unbelievers still, ' even in their mind and conscience,' which
yet are the supremest and purest part in them, even these ' remain defiled,'
however enlightened, and whatever conscience of the law they do pretend.
Now, therefore, if their consciences remain defiled, saith he, no wonder if
in the end of their profession their lives prove also such, ver. 16 ; for as
Christ says, ' If the light be darkness, how great is that darkness ! But if
the eye be single, the whole body is full of light.' And in these two dis
courses compared, Paul discovers and rips up the inwards of true profes
sion and false. In the practice of religion mentioned in the one, viz., that
of Titus, he resolves apostasy and falling away into its true causes. And
in this other, to Timothy, speaking of the contrary, sincere obedience, that
holds out to the end, he resolves his perseverance unto its true causes also.
In the one he tells us that their consciences, which having been enlightened,
had been the groundwork of their zeal for the law, and of obedience to it,
had yet continued and remained defiled notwithstanding all that light.
In the other he tells us that they have obtained such a ' good conscience '
and ' faith unfeigned,' as had ' purified the heart.' Neither is his scope in
his Epistle to Titus only to shew what at present their consciences were
become through sinning, but to resolve things into their causes (as in that
of Timothy he had done), shewing that this defect had been in their pro
fession from the first of it, in that their consciences and minds had re
mained in their natural defilement. And thence all their best actions, as
well as their outward legal observations, had become defiled to them, and
in the end had wrought out that light and goodness that had any impression
upon them.

2. I come now to shew what effects a natural conscience may and doth
produce in men unregenerate. The instances I give of these effects shall
be only such as have been found in heathens and Jews, of whom it must
needs be acknowledged that they were not renewed. And such effects,
even in professors of Christianity who are not savingly regenerated, are
still but of the same kind, only are more heightened by the addition of
gospel light, more clearly revealing God ; and also perhaps in such per
sons these effects are extended objectively unto more duties than came to
the cognizance of either Jew or Gentile. The reason why this addition of
gospel and supernatural light must needs increase the same effects more
powerfully, is because (as I said) conscience hath in all men two things
* Qu 'words'?— ED. Qu. 'other'?— ED.

CHAP. II.] IN OUR SALVATION. 243

still in its eye : 1. The law, or rule ; 2. God as the judge giving that law;
and from its eyeing, more or less, God as the judge, doth arise that autho
rity that is in the dictates of conscience. And hence, as the conscience
doth more clearly and fully take in light from God, and is thereby con
vinced of him and his greatness, and that the rules given are from him,
proportionably must these effects of conscience become more powerful, and
work more strongly upon the heart ; yet so as still this light, and these effects,
are but of the same kind with those that are found in heathens or Jews.

(1.) I shall give instances of these effects in respect of what is good.

[l.J Conscience in a natural and unregenerate man may and doth often
pass an act, both of assent and approbation, to what is a good and holy
duty, and to what the law says, or to the duties and commands thereof,
that they are good, and just, and right ; otherwise it could not accuse a
man for what is evil, unless it secretly approved of what is good. Video
meliora proboque, says Medea in Ovid : I see what is better, and approve
of it, though I choose and pursue the worse. Seneca* also, speaking of
the worst of men, says that virtue hath that amiableness in it that it is in
grafted in those that are most wicked, to approve the things that are good
and best. They are heathens that speak these things ; and as for the
Jews, Paul expressly says, Rom. ii. 18, ' Thou appro vest the things that
are more excellent,' which is a phrase suitable to the other, Probo meliora.
And this is one respect for which they are said to be under the law, and
the law to have power or dominion over a man, as Rom. vii. 1, 2, even
because men have a principle in them capable of its love, and naturally
subjected thereunto, which maketh them acknowledge and own it for their
lord. Now, it could no way bring men under that subjection and bondage
but by this, that there is something in this principle of conscience unto
which this law approves its equity and justness ; or, to use the apostle's
phrase, 2 Cor. iv. 2, ' commendeth itself to every man's conscience.' And
thus the law, held forth in a godly man's life, in the concrete, approves
itself to a wicked man. Saul could not but acknowledge of David, * Thou
art more righteous than I.' And in the abstract it doth it much more.
In the story of the Acts, the apostle appeals to their consciences (as
Socrates before had done to his heathen judges), whether it were not better
to obey God than men ; for their natural consciences could not but so ad
judge it.

[2.] Natural conscience not only assents to what the law commands as
good, but it commends it to a man as his duty, and lays it as an injunction
upon him to do it. So says Paul, ' I verily thought with myself that I
ought to do many things,' &c., Acts xxvi. 9. Therefore it is called con-
scientia by some, because it lays an obligation upon a man ; and so it is
quasi concludens scientia, which binds him to his good behaviour.

[3.] It provoketh, yea, prevails, with men to do what it shews them to
be good, and their particular duty. It is not a sleeping, idle principle, but
active ; for so says the apostle of the heathens, Rom. ii. 14, ' They did by
nature the things of the law,' as instigated thereto by conscience. For he
renders that as the ground of it, that « they were a law unto themselves.'
So Herod, as you know, ' did many things ' which John the Baptist urged
upon his conscience out of the word.

[4.J In these their acting what is good, the workings of conscience are
the main engines which set them to work, and not simply outward respects.

* Adeo gratiosa est virtus ut insitum etiam mails sit probare meliora. — Seneca,
Ep. i.

244 THE WORK OF THE HOLY GHOST [BOOK VI.

Thus Pan! resolves what he did in his unregeneracy unto this principle :
* I verily thought I ought to do it,' says he ; and so did what he did, Acts
k. 15. It also appears in this, that a man will go against all outward re
spects merely to satisfy his conscience, as Judas did, when he confessed
and restored the money for which he had betrayed Christ ; wherein he did
an act cross to the dearest lusts in him, his credit and his covetousness.
Conscientia satisfaciamm, says Seneca, nihil in famam laboremus : Let us
satisfy conscience, no matter for credit.

[5.] Hence also natural conscience may in these actions have a real re
spect to God, to whom (as was said) conscience looks, and from whom it
fetcheth its binding power ; so as the man takes his command in, as a con
sideration that moves him : John xvi. 2, ' He that killeth you shall think
he doth God good service,' that is, he shall look upon it as a service done
to God, and have some respect to him in it. And though this is spoken of
such actions as materially in themselves were not service to God, but the
contrary, yet the inward motive it proceeded from was, that they judged it
a service unto God. And therefore when it falls to be in itself a duty, con-,
science presseth it much more, and urgeth it upon this motive, Eom. x. 1.
The carnal Jew is said to have a zeal of God, or for God. Thus also we
read of carnal and wicked men who out of awe, and fear, and respect to
him do forbear some sins : * It is in my power,' says Laban to Jacob, Gen.
xxxi. 29 : * but the God of your father spake to me, saying, Take heed thou
speak to Jacob neither good nor evil.' God commanded Balaam also that
he should not curse the Israelites ; and Balaam kept to that command, and
durst not go outwardly cross to it, although inwardly he desired leave to
have done it, that so he might be rewarded by Balak. Yea, he therefore
durst not do it, because of the word of the Lord, Num. xxii. 18. So Cyrus
says of Ezra, Ezra i. 2, that ' the God of heaven had charged him to build
a house for him.'

[6.] When a man hath done what conscience, and God in his conscience,
have commanded, he hath much peace in it, for it excuseth him, as the text,
Rom. ii. 15, says. Thus a heathen also could say, Recte fecisse merx est;
it is reward enough to do well. Therefore Paul's heart was^ kept alive,
Eom. vii., in joy and peace, by doing what the law required ; so also a man
will be exceeding glad when such a sin is avoided, or if a sin take not full
effect, as Darius was glad when Daniel was alive, Dan. vi. 23.

(2.) I shall give instances of the workings of conscience, in relation unto
evil, either sins of commission, or omission of duties.

[1.] Conscience in natural men causeth a reluctancy and a commotion of
affections against a sin, before the commission of it, and a displacency in
committing of it. Thus Darius, a heathen, Dan. vi. 14, was so displeased
with himself, when he was put upon putting to death so just a man as his
conscience told him that Daniel was. We may observe it in Herod also,
Mark vi. 26 : when John the Baptist's head was required of him, you read
what a reluctancy he had, and sorrow against it ; 'he was exceeding sorry,'
ver. 26, and it was his conscience that wrought that in him, for, ver. 20, it
is said that ' he observed John, because he was a just and an holy man ; '
yet, for his oath's and lust's sake, he murdered him, though to have parted
with half his kingdom would not have troubled him so much.

[2.] Conscience excites in men an endeavour to avoid and decline evil.
So Darius set his heart to deliver Daniel, and he laboured till evening,
Dan. vi. 14 ; so Pilate did all he could, a great while, to free his hands of
the guilt of Christ's death by saving of him.

CHAP. III.] IN OUE SALVATION. 245

[3.J It worketh much sorrow and repentance after sinning. So, of
Darius we read, vi. 18, that he was troubled all night, could not eat his
meat, and his sleep departed from him ; and thus the apostle, Rom. ii. 15,
says of the heathens, that their consciences do accuse them. Thus Judas
also, Mat. xxvii. 4, 5, says, ' I have sinned, in that I have betrayed the
innocent blood. And he cast down the pieces of silver in the temple, and
departed, and went and hanged himself.' And (by the way) here are all
the parts and ingredients that the papists require in repentance : 1. Con
trition : ' He repented himself.' 2. Confession: ' I have sinned in betray
ing innocent blood.' 3. Restitution and satisfaction : ' He cast down the
silver pieces' that had betrayed him to that sin. 4. He purposes never to
return to it, as Saul resolved not to kill David (his conscience was overcome
with his righteousness), and as Pharaoh resolved to let the people go.

These things might be enlarged, and other instances given ; but I have
given instances of such as all must needs acknowledge to have been unre-
generate men.

CHAPTER III.

That men are apt to regard the natural light of conscience, and the influences
of it, to be the effects of true grace. — The reasons of their mistake.

I come now to prove all sorts of men unregenerate, have been, and are,
apt to mistake this light of conscience in them, and the powerful effects of
it, to be true righteousness which makes them acceptable to God. And if
they be professors of Christianity, they are ready to take it for sanctification
and true holiness.

There are three things under this head to be spoken unto.

I. That, de facto, all sorts of professions have mistaken it.

H. The reasons of it.

III. Some grounds of the mistake.

I. All sorts have been apt to this.

1. Heathens have been so. It were infinite to reckon up the flesh-
blown conceits of the heart of man in the instances of the heathens (as they
may be authentically drawn out of their own writings), how they magnify
and cry up in themselves that which they called right reason forementioned,
as their Diana ; what divine eulogies they give it, and how they blessed
themselves when they lived conformably unto it, and the decrees or dog
mata of it, as Epictetus calls them.

1. For the light thereof itself they judged it holy, divine, heavenly ; yea,
and nothing more divine or heavenly, not God himself ; it being (as they
say) a part of the divine Spirit put and drenched into a human body.
Thus Seneca speaks,** and he speaks it not of the soul itself, but of reason
or conscience, for he speaks of that which he terms the rule and measure
of virtues ; yea, and because it is right reason or conscience that lets in the
light of a deity into the soul (as the word itself imports) as a judge ; there
fore they called it not only a good angel, or Daimon, in a man (as frequently
they do), but Seneca terms it sacer spiritus, a sacred or holy spirit. Sacer

* Una inducitur humanis virtutibus regula ; ratio recta simplexque : Nihil est
divino divinius, coelesti coelestius. Eatio autem nihil aliud est quam iu corpus
humanum pars divini Spiritus mersa. — Seneca, Ep. 66.

246

THE WORK OP THE HOLY GHOST

[BOOK

intra nos spiritus sedet, malorum lonorumque nostwrum obsermtor et custos.
Hie prout a nobis tractatus est, ita nos ipse tractat. There is a sacred spirit
that sits within us, which is the observer, and layer up, and keeper of all
the good or evil things in us (that is, which we do or are found in us), who
so deals with us as we deal with him. This eminently refers unto con
science, for that is that principle which lets God in upon us as a judge of
our actions in our own hearts. And you see it is spoken of that in us which
is the observer of all good and evil in us, yea, and the layer of it up and
remembrancer of it for a long time after ; and which, as we follow the light
and guidance of it, so it deals with us, accusing or excusing us, as here, in
the text, conscience is said to do. All which are evidently properties of
conscience (as in this text), unto which he (as from his own experience)
attributed a deity ; as indeed himself in the very next words says, he knew
not what god to call it, but a god it was (Quis deus incertum est, habitat deus),
for his conscience still represented a deity unto him.

Yea, this light and principle in them they also accounted a thing equal
unto God, calling it not only a branch of the divine nature (Antoninus, lib. v.,
de vita ma, chap. 6).* Epictetus also thus speaks, ' As for thy reason, 0
man ! thou art not less or inferior to the gods ; ' f which they spake as
concerning the nature of it ; so in respect of its ability to guide and bring
us unto happiness, in this respect equal to the reason or divine light that
is in God, though indeed in him it was infallible and supreme, by which
he governed and managed himself and his affairs. Thus Seneca expressly
makes no other difference between right reason within a man and God,}
than between two mariners that have like skill to steer and govern their
vessels ; only the one, viz., reason, hath a less ship to guide, God a larger
ship of the same fashion and make. Yet so as that right reason in a man
is as supreme in his compass as God in his ; both had the same rules they
steered by, and in that sense and intention they attend the usual speech,
that in following reason they followed God. And so indeed I may in this
respect make a parallel, that look, as the papists having set up the pope
as the supreme universal judge of controversies, though in pretence as
Christ's vicar, to increase his power, yet in the apostolical interpretation
of it, 2 Thes. ii., they set him ' even above and against Christ, and all that
is called God,' for that which they attribute to him doth really arise to so
much ; so these heathens, and the wisest of them, did set up right reason in
a man, though in pretence as God's vicegerent, yet really and in effect as equal
unto God in a man, and as man's supreme guide or judge, only dictating
the same rule or doy/tara, as Epictetus calls them, which God did. Yea,
to make the parallel more full, they made it a universal rule and concern
(as Euripides calls it§), that had so full a power over all their actions, as to
constitute them good or evil. Thus they gave forth this maxim, || Ni tibi
concessit ratio, digitum exere, peccas, unless right reason gives commission,
even to the putting forth a finger, it is a sinful action. They speak (you
see) higher things hereof by far than the Scripture doth of the new creature,
which yet is termed a participation of the divine nature.

* acro<rcr«<r//,a eaurou ovrog ds Jtfr/y gxatfrou voijg x,at Xoyog. — Anto. lib. 5. de vita
tud, cap. 6.

f xard, rl rot Xbyov ovds X?1^ r^v ©^ '^^s J&IXPOTSOOS Epict.

% Quam inter duos quibus par scientia regendi gubernaculum est : meliorem
dixeris, cui majus speciosiusque navigium.

$ xdvuvov TO\J xaXXoD. — Euripides in Hecub.

U Persius, Satyr. 5

CHAP. III.] IN OUR SALVATION. 247

Secondly, And 2. For the fruit and effect of this principle upon their
hearts and in their lives, they judge themselves therein according to that
measure and esteem which, we have heard, they had of the principles of
self. A good life they termed a harmonious, suitable living to the height
and dictates of this light, as that wherein the happiness of a man lay.
Now all that the apostles attribute to a true saint, or a holy man (in this
respect), they attribute also to themselves in terminis.

1. They term it the image and likeness to God, O///O/WGVI/ rw ®sti, so Plato,
yea, and he puts it into the same division ; and in the same words the
apostles express the parts thereof. Plato's words are these :* A likeness
unto God consists in what is holy, and what is just or righteous, with wis
dom and knowledge. The apostle's words are these : ' The image of God,
which is in knowledge created after God in righteousness and true holiness,'
Eph. iv. 24, compared with Col. iii. 10. Only, for distinction, the Holy
Ghost adds true holiness, for theirs was not so.

2. Doth the Scripture call such a man a good man, a blessed man ?
These are the ordinary titles which they also usurp, and that with dis
tinction from others, 6 dyaQug o evdaufLuv, the good, the blessed man, and the
like.

Yea, 3. Doth James call a man grown up in Christianity a perfect man ?
And Paul use the same : ' I speak to those that are perfect ' ? So do they.f
And as the apostles said that all graces go together, so they affirm of all
virtues, and that else a man is not perfect. Yea, they go higher than the
apostles did, for they assert that good men are impeccable, and cannot fall
or transgress, and that a wicked man was one that had no virtue in him ;
and they distinguish also of proficients and of perfect men. Do the apostles
say that a godly man hath dominion! and fellowship with God (' Truly our
fellowship is with the Father and the Son.' And Abraham was called the
friend of God). They will needs say the same of their blessed man, Unto
whose estate (says Seneca §) when thou hast attained, thou beginnest to be
a companion with God himself. Another describes his wise man to be one
who doth, in mortali corpore ayitare societatem Jovis, in a mortal body pur
sue fellowship with God. Yea, and herein they are bold to vie with God
himself. Cum Diis, says Seneca, ex pari vivit: He lives as blessed a life as
God, and differs from him (say they) but in duration, passions, and mor
tality ; but I will not trouble you farther with their notions. I shall only
add unto all these one scripture instance of a heathen, who though in these
first times of the world we find more modest, yet standing upon his in
tegrity and righteousness before God himself, he says, Gen. xx. 4, 5.
' Wilt thou also slay a righteous nation ? Said he not unto me, She was
my sister ? and she, even herself said, He is my brother : in the integrity
of my heart and innocency of my hands have I done this.' This man was
a heathen, as also his people whom he was king over. The speech of
Abraham, ver. 11, declares it upon the general observation of their manners.
1 What didst thou see in us ? ' says Abimelech. I said, says Abraham,
' Surely the fear of God is not in this place ; ' that is, God is not worshipped
by or amongst this people, or there is no religion amongst them. Parallel

* opoiuffiv &su diKaikv xa,) btihv [Mra (pgotfjffsotc yivsc&at. — Plato in Philebo.

•f- TOV ayaQbv avdea, rzXtiov sivdi Xjyoutf/. Nee virum perfectum qui non omnes
virtutes habet,nec actionem quae non fiat secundum omnes. — Chrysippus. avafAagrq-
rou; rov$ ffopovg, rti a-rrspfrr^TOug sivou a/Aapn^ar/. — Laertius in Zenon.

J Qu. ' communion ' ? — ED.

\ Incipis esse Deorum socius. — Sen., Ep. 35. Epictetus, Seneca, Chrysippus.

248 THE WOEK OF THE HOLY GHOST [BOOK VI.

to which is that speech of David's, Ps. xxxvi. 1, ' The transgression of the
wicked says within my heart, there is no fear of God before his eyes.' It
is so apparent and speaks so loud ; yet this Abimelech, in the case of Sarah,
having dealt there according to his knowledge, and the principles of his
conscience commonly received amongst them^ in that nation, says that
for conscience' sake he would not have taken her, if he had known her
to have been Abraham's wife : ' In the integrity,' says he, ' of my heart,
and innocency of my hands, have I done this,' ver. 5. And this he speaks
not to Abraham (and so as what he could pretend to before men), but to
God, of whom he had some knowledge, though a heathen, and whom he
doth acknowledge to be judge over nations, and to judge righteous judg
ment. In the words afore, ver. 4, he makes his appeal to God, the only
judge of his conscience, professing net only in innocency of hands as to
matter of outward fact, but of integrity of heart, as having been sincerely
conformable therein to his conscience. And he speaks herein the very
language of a holy man, even of David, whom you hear, Ps. xviii. 24, thus
pleading with God, * According to my righteousness, according to the
cleanness of my hands in his eyesight.' Now, what he says of one action,
that in all other (if conformable to his conscience) he would make the same
plea.

2. That the Jews did so mistake the natural light of conscience, and the
powerful effects thereof to be true righteousness, the Old and the New
Testament are so abundant in known instances as I need not mention any.
They ' rested in the law, and made their boast of God,' says the apostle,
Bom. ii. And the resting in the law was, by those that were the best of
them, by reason of their conformity unto it (' These have I kept from my
youth,' said that young man in Mat. xix.), for which, as they thought them
selves righteous (as Christ speaks) so they judged it ordained unto life and
justification, as Paul says, Ptom. vii. And thus they « went about to estab
lish their own righteousness,' Bom. x. 4. And what is all this, but to take
the effects of conscience for true holiness, yea, for justification ? So (as
was said) this as the principle was the suscipient of the law, and the cause
of all that obedience in them.

3. Christians also are obnoxious to the same mistake. What Pelagius
did boldly and plainly in his doctrine utter, that in application do the most
of Christian professors secretly rest upon for their own salvation, even what
goodness is found to be in nature. We have alljibra Pelagiana in us, we are
naturally all Pelagians, and the great deceit of men's hearts is, that what
opinions they doctrinally condemn in their speculative judgments, those
they practically approve in their secret transactions with God for their
salvation. We generally declaim against Pelagianism, as extolling nature
for grace, and yet as generally we take the frnits and effects of it in our
selves for grace. And I may say, as the apostle doth, « Blessed is the man
that blesseth not himself in what he condemns.'

Now Pelagius in his doctrine professed conscience, and the light thereof,
to be grace and holiness. He hath a manifest saying * to this purpose :
' There is in our minds a certain natural holiness, which residing in the
supreme part and tower of the mind, doth give forth and exerciseth the
judgment of what is good and evil, which encourageth to and cherisheth
honest acts in us, and condemns what are evil and wicked.' Now what is
this but that which we call conscience ? And to this purpose he would

* Est in animis nostris naturalis qusedam sanctitas, qu0B velut in arce animi residens,
exercet rnali bonique judicium, honestis actibus fovet, et sinistra opera condemnat.

CHAP. III.] IN OUR SALVATION. 249

draw the very words (of Rom. ii. 14, 15) to be intended of Abel, Noah,
and all just ones before the flood, and before the law was given, that by
nature they did what was acceptable to God. Et justas illas imagines, says
he, quis nisi injustus prohibet a reyno Dei ?

II. Secondly, The reasons of this aptness to mistake are these :

1. In general ; It is conscience itself that is the judge ; yea, in a man's
own heart, the highest and most supreme, and there is no higher principle
to control it. Yea, and no more of the word prevails with a man than this
takes in, and the proper office of it is to judge what makes a man accept
able to God, and what not. And next unto God (who is greater than our
hearts) all appeals are made to this court ; and therefore no man doth
imagine but that conscience doth direct him right ; and that if the dictates
thereof were followed and obeyed, he should be a just and an upright man.
Conscience being the supreme judge, hath this opinion of its own judgment,
that if it were followed it would save a man ; and the rest of the faculties
have that good opinion of it also, for else it would never be acknowledged
as supreme. And there is no man that doth or will think himself so far
off from grace as not to think he hath right opinions about it. If, there
fore, conscience finds its judgment hath any sway or stroke in a man to
overpower the heart, or the actions, it presently applauds both this its own
power for grace, and also thinks well of the man, so far as he is conform
able to its dictates ; and applauds him with a ' Well done, good and faith
ful servant !' And this, because it doth think well of itself, even as we are
apt to think the better of ourselves, when we see ourselves respected, and
entertain good opinions of those who do respect us.

2. Secondly, The main reason is, because all men are under the cove
nant of works, or the covenant of grace (Rom. vi. 14, * Ye are not under
the law, but under grace.' Compare it with Rom. vii. 1) ; and the one
hath ever set up its righteousness against the other ; and now that man is
fallen, yet corrupt nature is so conceited of itself, that it attempts to vie
and outvie that righteousness that is of the spring of grace in us. The
genius in that covenant is to trust in itself for righteousness. It is strange
to see how contrary to the way of salvation by Christ, the way of nature is.
Christ's way is to cause all men to distrust themselves, and be nothing in
themselves, that ' he that glories might glory in the Lord.' But the great
est maxim of nature, among those of the heathen, that professed to live
most righteously, was expressly, Sibifidere, to trust in a man's self, and to
what in and by nature he was able to do. And Paul hath insinuated the
reason of it also in those words, Rom. x., « They went about to establish
their own righteousness ;' and they did so because it was their own.

III. Thirdly, The particular grounds of the mistake are,

1. Men find conscience to be an inward principle, as grace is, inherent,
seated and rooted in themselves, as they hear grace is ; and therefore if
it hath any power in a man, they easily take it for grace. Men would
think otherwise, indeed, if that which carried them on against evil, and
unto good, were only and merely outward, as Socrates his genius, &c. ; or
if outward weights and enforcements of worldly respects hung on, only
moved the wheels ; if only vainglory, or fear of superiors, or conformity
to others, acted them. But men find something here within them, over
and besides all these, which is real and serious for good, and against evil,
and that such a spring should move, and have any stroke in them, as a
part of themselves, this they easily think to be grace. Now such a prin
ciple is conscience, and the light of it in men ; for the effect of the law is

250 THE WORK OF THE HOLY GHOST [BOOK VI.

written in the heart, as the text says, and they are a law to themselves.
It is not other respects only that moved them, but a law in themselves,
and to themselves. Yea, and oftentimes, when a stream of outward respects
would carry them against what is good, and unto what is evil, yet this
inward principle, conscience, moves them contrary, to swim against that
stream ; as in Socrates, and Brutus, and Fabricius, whom no threats or
entreats could divert ; of whom it was said, that sooner might the sun be
turned out of its course than Fabricius be swayed by respects. And we
have an instance too in Balaam, whom ' an house full of gold and silver'
(though himself was covetous) could not persuade, God having a hold upon
his conscience within.

2. Again, 2dly, That which helps forward this good opinion is, that men
find it a constant and incorrupt principle, and (as the schoolmen say) that
it keeps itself a virgin. It dwells in them, as grace is said to be 'a seed
that remains.' And it is incorrupt in this respect, that it will not let sin
pass uncontrolled, nor be charmed to hold its tongue, but will talk and
speak against it, whilst it hath a tongue, which, though it be imprisoned,
will preach in prison. In keeping itself thus incorrupt, men are apt to
think it is grace in them.

3. The fruits and effects are so like to those of true grace, that no won
der af men mistake them. The phrase used to express both are so nigh
akin, as a man must criticise to observe the difference. Grace is ' the law
written in the heart,' the light of conscience is the ' effect of the law written
there.' The same outward duties which grace directs to, conscience
enlightened doth urge unto, and speaks against the same sins. And at'
once to give you a clear demonstration, both that the effects are much
alike, and thence men are apt to mistake : How comes it to pass, that the
7th chapter of the Romans, from the 14th verse to the end, should be so
variously interpreted by men of great understandings, that one and the
same draught and representation, which Paul there makes of that great
fight between grace and corruption, the law of the members and the law of
the mind should be drawn by Arminius and others as a representation of
the effects and conflicts of natural conscience enlightened, and that he
should carry on every phrase and particle therein, in all the particulars,
with so much seeming appearance ? This argues the effects to be alike.
Yea, which is yet stranger, Augustine himself (who knew the difference
of the effects of grace and natural conscience ; yea, and in his Confessions,
relates the experiments of that difference in himself to have been the first
evidence of regeneration, or of that new work of grace upon him, in com
paring the then frame of his heart, when new converted, with his former,
in his unregenerate condition). After this work he interpreted that chapter
of the effects of the natural conscience, though after he retracts it. We
also hear carnal people, that apparently have no grace, yet allege out of
that chapter, excuses for their grossest sinnings, that ' they do what they
would not ;' and ' it is not I, but sin.' That thus one and the same pic
ture should seem two several pictures of two several men, argues there is
a near resemblance. That the complexion and lineaments of natural con
science should seem to one to be pourtrayed in this chapter, and yet the
resemblance of grace appears in it, to another that hath experience of what
is grace, argues a great likeness, as indeed there is. But I will discourse
of this more particularly.

1. The grounds why heathens were deceived in their high esteem of
conscience, were these. They thought reason, and conscience in them, to

CHAP, HI.] IN OUR SALVATION. 251

be the same that is in God himself. Orta est simul cum mente divina ; et
princeps lex est ratio recta summi Jovis, says Tully.* And Hieroclesf also
says, that it is the same thing to obey right reason, and God ; such a mind
enlightened differs not from the mind of God, but being intent on that
divinity and brightness by which it is enlightened, it comes to do those
things which it doth. And the heathens, knowing no higher illumination,
and therefore thinking that it was thus adequate and correspondent unto
the light that is in God, whom whilst they glimmeringly knew, they judged
altogether such a one as themselves, and glorified him not as God in their
knowledge of him ; they therefore knowing no higher, judged nothing could
be higher. And so look, what pleased reason in them, they judged it must
fully please God also, of whom it was the participation. And although
they could not but acknowledge God as the supreme judge (for conscience
still urged them with his authority), yet they did in their doctrines do what
they could to persuade themselves and others that this right reason, or law
in their consciences, was the supreme visible judge, to which a man himself
only was to give an account, and receive his happiness or woe from it,
according as he lived after its dictates.

2. The Jews receiving the law immediately from God himself, as a per
fect copy of his mind, saw not the end of it, 2 Cor. iii., and considered not
that the end and intent of God's giving it, was to discover to them now
fallen, their weakness and contrariety to it, to drive them to Christ ; but
they thought that God prescribed the law to them as the way to life, by
which they might live in doing of it as they were able ; and so their con
sciences taking it from God, set them a-doing it in the letter of it, and this
they judged must save them, because the primitive intent of the law to man
at first was ordained to life. This Paul speaks as his thoughts, in the name
of the rest, Bom. vii. 9. But that which deceived them was that man was
not as at first, though the law, in itself, was what it was at first.

3. We Christians, that know the gospel, yet remaining unregenerate, do
still verge in our spirits to the way of the covenant of works, for it is
nature in us ; and so we set up conscience, and close with the dictates of
it for religion, rather than the way of faith and rules of believing. And
further, hearing religion expressed to us by such phrases as these, of a
man's being a conscionable man, and the integrity of a man's actions being
expressed by doing things * for conscience sake,' Rom. xiii. 5 ; and having!
all religion also to be reduced to those two, and so expressed to us, viz.,
* faith and a good conscience,' (1 Tim. i. 19 ; faith being the principle of
all things to be believed ; conscience, of things that are to be done. Fides
principium credendorum et conscientia ayendorum), therefore faith to be a
common assent to what they are trained up in, and is delivered in the word ;
so look what effects conscience hath upon their hearts, either for good or
against evil, they think must needs be what the New Testament means by
'the new creature,' not dreaming that there is a * defiled conscience,' which
gets men a-work till faith and regeneration come with power and purify
the heart.

* Lib. 3, de Kepub. lib. 6, cap. 8. See Chrysippus apud Laertium.
f Hierocles Comment, in Carmin Pythagor.
j Qu. ' hearing ' ? — ED.

252 THE WORK OF THE HOLY GHOST [BOOK YI.

!

CHAPTER IV.

A discovery of the defects wherein natural conscience falls short of true grace.

The third and main head is to make discovery of this deficiency, as also
of the grounds of those mistakes fore- specified.

1. I shall make inquisition or search into the principle of conscience
itself, and into the light with which the consciences of natural men are
endowed. And I shall inquire also into the nature, seat, condition, and
goodness of that light ; and this in many assertions introductory unto what
shall follow. For, to be sure, the goodness of the effects of conscience
cannot rise higher than that of the cause.

2. I shall consider the grounds of those several mistakes forementioned,
by which men unregenerate are induced to think the light of natural con
science to be holiness.

3. I shall particularly examine all those effects of natural conscience
which have been enumerated, and the deficiency of them from that holiness
which is in a man regenerate.

1. As to the inquiry concerning the principle of conscience itself. Sup
pose that you had some person that were counterfeit, that pretended to
some great inheritance under examination, you would strictly inquire into
his birth, original, place of abode, and residence, and the like. Let us
take the same course here.

(1.) For its original, I acknowledge that the light thereof is from God,
upon a new account ; but this will make nothing for the justification of the
grand mistake, that therefore it is holiness. There are those who would
have those sparks of moral light in conscience, as also of moral virtues and
inclinations in the will and affections, found in corrupt nature, to be relics
of the former image of God ; so that, by the stumps of stubble remaining
on the ground, you might know what corn once grew upon that soil, viz.,
the heart of man, now laid waste and desolate. And indeed if the case was
thus, this controversy were at an end, for then these remaining sparks of
conscience must be of the same kind with that primitive holiness, as being
the stumps thereof, and so every man by nature would be in part regenerate,
which is the highest perfection here. But that which I would assert is,
that take these seeds of light, &c., abstracted from the natural faculties,
and they are new plants rather in the heart of man, though of another kind
(as herbs that are wild in wildernesses are from those in gardens), which
God through Christ's general mediation for all mankind hath planted there,
de novo, out of pity to the totally ruined condition of man's nature ; out of
which by the curse, all stems were utterly rooted out and stubbed up ; the
nature of man being left in the rigour and utmost extent of the curse, no
thing but flesh, or as an abrasa tabulat devoid of all good (Rom. vii. 18),
insomuch as it would not have had the shadow or appearance of what is
good ; as Christ's curse upon the temple was, that not so much as a stone
should be left upon a stone. Insomuch as in the execution of that curse,
after that the Romans in Titus's time had razed and thrown down the upper
parts and walls thereof, even unto the ground, God in Julian's time gave
the earth a vomit by an earthquake, and it cast up the very foundations,
that not a stone was left upon a stone. So it befell man's nature upon
the fall, in respect of all moral good. And so though these sparks of light
and xoivai svvoiai, common notions of God and goodness, are indeed the

CHAP. IV.] IN OUR SALVATION. 253

imperfect shadow of that former image created in true holiness (as by dis
tinction from these Paul termeth that original primitive purity), yet they
are no way the relics or remainders of it, but indeed are new donatives,
over and above that birthright of nothing but sin, and natural faculties,
the necessary subject thereof, which Adam, and the curse for his sin, left
unto us.

For, 1, Christ himself hath designed and set out the pittance of that
birthright portion to be this, ' That which is born of the flesh is flesh,'
John iii. That is, there is not that thing which is bom or derived to us
by that birth, and the dues of it, but flesh ; and of that flesh Paul says,
again and again, that it is ' enmity to God,' Rom. viii. ; and that ' no good
thing dwells in it,' Rom. vii.

Neither, 2, had the curse for Adam's sin any eye to pity, or commission
to spare some good, whilst it stretched out its sword to cut off all. It alike
struck at root as well as branch, and its devouring jaws left no broken frag
ments. The threatening was, that ' that day thou sinnest thou diest.' What
ever good then is found, is from the mitigation of this curse on another
account, viz., of riches of mercy, though but common mercy, such as the
fourth verse of this Rom. ii. speaks of.

And truly, 3, the great inequality of the distribution of these moral
lights, or goodness, which is found either in conscience or any other faculty,
doth evidence this. Socrates had more thereof than Epicurus ; whereas
the curse of itself would work in all a like deprivation of moral light. And
this to me is unanswerable, that so far as any one man's conscience doth
by nature prove more dim in light than others, even to the lowest degree of
glimmerings, such as is found in the merest natural fool that ever was yet
in the world, unto that degree at least (as it must be acknowledged) would
the curse of itself work in all men to leave them to the same proportion.
For even that small proportion (in comparison of what others have) is from
the same curse ; which of itself in justice was to overflow to all, and as a
sweeping rain would carry all away. And truly whilst we give the name
of * mere naturals' unto them who have the lowest degree of light, and are
but a nice distinction between an elevated brute and a rational creature,
we do thereby tacitly acknowledge that this least pittance is the whole
dowry which mere nature, as accursed and corrupt, would have left to any
man : so as utter darkness, blindness in things, is nature's legacy. * Man
is born' (says Elihu* in Job), ' as a wild ass-colt,' Job xi. 12. And thus,
though conscience be a natural faculty, and there is the altar, yet the fire
and the light of it, and what is morally good, even to every spark thereof,
is not raked up in the ashes of our nature, as remainders of that holy light
which was there before ; but as sparks struck into conscience, as the tinder
fully capable and recipient of them. In Rom. ii., you have one phrase
makes for this, and another that makes against it ; let us examine the force
of either. Paul says it is the • ' effect of the law written in their hearts.'
"Writing is opus artificis, and notes out characters imprinted by an exterior
hand. Our consciences are the paper, that is all we bring, which the very
renewal or revival by the law typified. God at first formed both by one
immediate hand, in the state of innocency ; but after man had broken these
tables, man finds the stone, but God the letters, and writing still. But
then how is it said, verse 14, that ' by nature they do the things of the
law' ? This on the other hand, seems to make 'against it. But the answer
is easy ; nature is opposed to God's outward revelation of the law, as the

* Zophar.— ED.

254 THE WORK OF THE HOLY GHOST [BOOK YI.

context shews. The Gentiles that have not the law, that is, the outward
knowledge of it by revelation, have yet a light derived with their births and
nature (for the sparks of this must be acknowledged to be therewith derived),
according to the purport of that expression, * He enlighteneth every
man that is born into the world ;' and so it accompanies our birth, and
more or less is made a dowry common to the nature of man, and made
innate in man ; yet it is still written there by an external hand. And all
those other scriptures convince me of this, in that when speaking of this
truth (whereof conscience is the seat) concerning God and righteousness,
which, Rom. i. 18, he says, was ' withheld in unrighteousness' by the
Gentiles ; and which, verse 19, he calls * that which maybe known of God'
which was ' manifest in them ;' he is wary in a special manner to speak
something of the sense or original of it, and how they being naturally
(as we all are) so corrupt, came by it ; ' For God' (says he) ' hath
shewed it to them ;' he by his secret instruction teaching them to spell
those characters of his eternal power and godhead written in the creation,
verse 20, which without his teaching, and shewing them, as one doth a
child, they would never have understood. This they owed to God, and
therefore this reflecting power in man ' that searcheth the inward chambers
of the belly,' Prov. xx. 27, is called ' the candle of the Lord.' He speaks
evidently of conscience, which is that light and faculty which pierceth by
reflections upon all faculties, witnessing, accusing, excusing, discerning just
or unjust, that is never so secretly done in any room of the soul. And why
is it called the candle of the Lord ? But because we are all in the dark,
and should have so remained, if God had not brought in and set up de novo
that candle within us, or at least lighted it and snuffed it. And as a candle
is extrinsecal to the room, at least the light is extrinsecal, in respect of its
original, to the candle, so here it is in this case. And this assertion, that
there is light from God himself as the enlightener (especially in things moral,
and which concern himself), even in man fallen, is no new opinion, even
among both Jewish, heathenish, or Christian writers." And by them it is
judged to be that to the conscience or mind (which is the natural faculty
itself), which an external sun or candle is to the eye of the body. There have
been large collections out of all these, and references to them for the de
monstration of it, made unto your hands. Now this light, though extrinse-
cally from God, comes to be defiled, and to have a tincture from the defile
ment of the mind, as the light of the sun shining on, or through a glass
dyed green or red, useth to receive a tincture suitable, for quicquid recipitur
ad modum recipients. To which that of the apostle accords, ' To unbelievers
all things are impure, because their minds and consciences are defiled,
Titus i. 15.

I added, in the beginning of this assertion, that the light was vouchsafed
thus to all, more or less, through the 'mediation of Christ. By which I
understand such a mediation as he hath made for the upholding the whole
creation, which the curse would else have pulled about Adam's ears. And
truly that scripture seems to look that way ; John i. 9, ' He is that light,
which enlighteneth every man that comes into the world.' The analysis of
that chapter might give light to this, if I could insist on it. The apostle
shews, 1. What before the fall Christ was to all creatures, ver. 3. 2. What
he was to man in innocency, verses 2, 4. 3. What he is to man fallen
and become darkness : verse 5, ' And the light shineth in darkness, and the

*• See the schoolmen on that question, in their tracts de Gratia. Also Seldenus de
Jure Natural!, lib. i. cap. 9.

CHAP. IV.] IN OUR SALVATION. 255

darkness comprehendeth it not ;' which in this 9th verse he again en-
largeth on. He is in himself that true light, from whom all men born into
the world have that light, which accompanies their nature. He shews what
Christ was to the Jews in revealing the law and gospel, verse 11. And 5,
What he is to believers whom he regenerates, verses 12, 13. And it is
evident that part of John's scope is withal to distinguish this common
light vouchsafed to every man in the world, verses 5, 9, 10, from that of
faith and regeneration, of which he speaks, verses 12, 13. That common
light turneth not the natural darkness or corruption of the heart into holi
ness ; * the darkness comprehends it not.' It change th not the heart into
the same image ; even as the light of stars is such a light as serves to dis
cover themselves, but they alter not the air into light, as the sun doth. And
he speaks of that light specially shining into men's dark and corrupt hearts
as gives the knowledge of good or evil, and of God, because it is such a light
as the darkness of man's nature would avoid, and is some way contrary unto
it, for it avoids it, receives it not, so as to have its full effect on their hearts,
it discovering that darkness that is found in the chambers of the belly.
Now natural knowledge, in other things, man's darkness is not opposite
unto. The drift then of what we have hitherto said hereof is, that this
light of conscience is not the remainder of the former image, and so no part
or spark of the former holiness, but a light de novo, brought in by God and
Christ, as, in common, a mediator for all mankind.

There is, or may be supposed, a difference in the kinds or sorts of light,
and so there is a difference of this from what is holy and spiritual ; although
all be derived from God, as the Father of lights, as James in the plural calls
them, when he insinuates a distinction of gifts perfect and imperfect, yet it
follows not that it should be holy, no more than other notions, in the
knowledge of things merely natural and philosophical truths are. It falls
out in the lights of the mind, whereof God is the Father, as it doth in bodily
visible lights, which Paul speaks of upon occasion of the resurrection, and
in setting forth the difference of the qualities now and after the resurrection :
1 Cor. xv. 39, ' All flesh is not the same flesh, but there is one kind of flesh
of men, another flesh of beasts, another of fishes, and another of birds.'
And ver. 14, ' There is one glory of the sun, another of the moon, and
another of the stars.' Now by their glory he means their differing light
that is in them and from them. So say I of these lights vouchsafed by
God ; although they be from God, yet they differ both in their kind and
efficacy, and also according to the tincture of the subjects they are shed
into. The light of the natural conscience is one kind of light, which is as that
of the stars ; the light given the Jew from the law, and the light of men
that fall away (spoken of Heb. vi.), are as that of the moon ; and the
light vouchsafed the saints in regeneration is as the sun. Our Saviour
Christ therefore, in John, gives this note of distinction of it from all lights
else (though all be from God), in calling it ' the light of life.' John viii. 12,
' He that followeth me ' (saith he) ' shall not walk in darkness, but shall
have the light of life,' viz., that which converts, saves, and only giveth life.
Which Elihu in Job speaking of (Job xxxiii. 30) names it a being en
lightened with the light of the living, which brings back a man's soul from
the pit. Which distinction the apostle John, that wrote the Gospel, confirms
(1 John ii. 4, 9, 11), when he says, ver. 4, « He that says I know him,
and keeps not his commandments, is a liar, and the truth is not in him ;'
and, ver. 9, ' is in darkness even until now,' that is, in his dark condition,
devoid of light, and (ver. 11) ' walks in darkness.' Now consider that the

256 THE WORK OF THE HOLY GHOST [BOOK VI.

apostle (Rom. i. 18) calls that natural light the heathen had ' the truth,'
and (ver. 19) says it was ev sauroig, manifest in them. And these pro
fessors of Christianity which John speaks of were certainly enlightened with
that light (Heb. vi.) which drew them in their profession to say that they
knew God, without which in those times men had no encouragement, but
all discouragements to profess him. How then doth he say that the truth
is not in them, and that in saying they knew God they lied ? This could
not have been unless there had been a knowledge, which is comparatively
the only true genuine knowledge and light of God indeed, and in comparison
of which the other are but as darkness. As the light of the sun is such a
light, and so different from all other, that it alone bears the title of the true
light, which only makes day, and in comparison of which all other is but
darkness and night, though one night may be more light than another, as
we see when the moon shines in its brightness, and some star-light nights
are clearer than others ; yet still a man that knows the difference may say,
These all are not the true light, not the light which makes day, for they
overcome not the darkness when they shine, as the least beam of the sun
doth. Now regenerate men are called day, as set in the daylight. And
the state of unregeneracy is termed night and darkness. Now as suppose
a man that had been kept in a close darkness all his days, and from seeing
any light, yet had heard some talk in general of the light of the day, and
the shining of light that makes day ; and bring this man into a room where
a great and stately lamp or taper burns, ' Oh, this is the light I have heard
so much of,' would he presently say ; and lo, this is day, and oh, how pleasant
a thing would he affirm it to behold this light, in comparison to that dark
ness he had been condemned to. So if we could suppose any one of the
sons of men brought up in those merce tenebra, mere darkness which were
only nature's legacy, and on the sudden God should set up in the lantern
of his brains the light of the greatest magnitude that Plato or Socrates
ever had, how would this man bless himself (as much as we heard they
did), magnify this as the only 'light, and the same which God himself hath,
as they also did. Well, yet for illustration's sake, let us make a further
supposition, and that is, that this man were told, Oh, but there is a further
and higher light yet, that gives light to all the world : there is the sun,
which is placed in the heavens, and not on a candlestick, to give light only
to one house or one room. And then let this man be carried forth into
the open sky, and let any one shew him a full moon, walking in her greatest
brightness, as Job speaks, Oh, how would he kiss his hand to it, and passion
ately cry out, Oh, this is light, this is day indeed ; and what a miserable
creature was I (would that poor man say within himself) that have hitherto
lived in such darkness, and wanted this blessed light of the world ! Well,
let this man a while enjoy his fancy, and keep him still in the open air
awake, and anon when the day is approaching let him discover the twinkling
stars to close up their lights and vanish, and the brightness to wash off by
degrees from his so adored moon, which he verily took for the sun, and her
face to grow pale and wan ; and a far differing, stronger light to steal in by
degrees, and he looks about him, and discerns not from what cause it
springs, nor can at first imagine, till at last casting his eye to that quarter
of heaven which is brightest, he discerns the body of the sun beginning to
peep up above the horizon — -do but think with yourselves, upon the sight
hereof, what this man would say. This is day indeed, this is light indeed,
the only true light I have heard spoken of, and differs (though the other had
the name and reality of light) as much from the former as any sorts of

CHAP. IV.] IN OUR SALVATION. 257

creatures that are the counterfeits of others that are genuine can be supposed
to do. This man would acknowledge what John affixeth to natural men,
enlightened not savingly, that he had been but in darkness, and walked
in the night all this while until now ; and that his boasts and brags that
he knew day and had commerce with the sun were mistakes, and that the
truth of life had neither been in him, nor in them which hitherto he had
seen.

Let your own judgments and consciences make the application. For like
mistakes there are about the light of life, and of eternal salvation. Neither
is the difference of these several lights, but only in and by the effects,
demonstrable to any man, but him that hath seen the true light of the sun
shining on him. Other men will walk and abide in night and darkness,
and yet will say they have the true light, and their error can never be dis
covered to them but by the arising of the true light. Only the saints can
say (as John1 in their names there) with difference from all others, ' We
know we know him,' 1 John ii. 3 ; and ' the darkness is past, and the true
light now shineth,' ver. 8, and there can be no other.

The present drift of this discourse hath been to shew, that a difference
is and may be supposed between the light that God vouchsafes regenerate
and unregenerate men in kind as well as in degree- For if there be one
glory of a torch or taper, which is a light on earth, another of the stars and
moon, which is a light in and from heaven, and yet another of the sun,
which alone deserves the name of being a true light, which difference God
the Father of all lights hath set amongst them ; why should we not think
that the same God can diversify and vary the lights that he causeth to fall
and shine into men's hearts, and make them of a several kind ? Common
light in heathens is but as a candle on earth ; light in Jews and Christians
but as the light of the moon ; and though heavenly, yet not dispelling
night. Although all these be light, and represent in many things the very
same objects (though somewhat more imperfectly), as all these forementioned
lights do, yet still the light of regeneration describes* only the name of the
true light, the light of life, and the other in comparison are darkness,
according to that of Solomon : Prov. ix. 10, * The knowledge of the Holy
is understanding,' and that only.

The third consideration is touching the seat of the power and dominion
of the natural light of conscience.

1. The light of conscience hath a power over the rest of the faculties.
2. The seat of that power and dominion over the rest of the faculties is not
the whole heart, but conscience, which is but one faculty. That a power
and dominion it hath over a man's heart, the forementioned effects do
shew ; and Paul's discourse manifests it in his Epistle to the Romans, the
6th and 7th chapters. In the 6th chapter the apostle, treating of that sanc-
tification which is in a man truly regenerate, in the 14th verse expresseth
his state thus, ' Ye are not under the law, but under grace ; ' wherein his
state is both negatively and affirmatively set forth.

(1.) Negatively, it is being not under the law, which is on purpose in
serted in opposition to the contrary state of men unregenerate, who are
under the law ; and the law hath a dominion over such.

(2.) Affirmatively, it is set forth in those words, so as grace comes to
have a dominion over a man's spirit when sanctified; and under these two
conditions are all men cast.

Then in the 7th chapter, from the first verse, he sets out this dominion
* Qu. ' deserves' ?— ED.

VOL. VI. B

258 THE WORK OF THE HOLY GHOST [BOOK VI.

that the law hath over an unregenerate man in more express terms : * the
law hath dominion over a man as long as he lives.' Where these words,
1 as long as he lives,' respect not simply the term of a man's life in this
world, but limitedly the time of his continuance in that estate wherein he
was at first born into the world. For life there relates to the death men
tioned ver. 4 and 6 : 'Ye are become dead to the law,' speaking of their
regenerate condition, ' that being dead wherein ye were held.' Christ's
body, which was crucified for us, in virtue of it works a dying to a man's
former estate, by humiliation and mortification, whereof also he speaks,
Gal. ii. 19, * I through the law am dead to the law, that I might live unto
God.' He speaks particularly with respect to the law, as a husband, that
had power over a man before, as is evident from ver. 1, 2, ' You know,
brethren, how the law hath dominion over a man as long as he lives. For
the woman which hath an husband is bound by the law to her husband so
long as he liveth ; but if the husband be dead, she is loosed from the law
of her husband.' And suitably, in following this allegory, he expresseth
the change of their condition in those that are wrought upon : ver. 4,
' Wherefore, brethren, ye are become dead to the law by the body of
Christ ; that ye should be married to another, even to him who is raised
from the dead.' So then it is clear from this, that as Christ and grace
have a dominion over a man after regeneration, the law hath dominion
over every man before conversion. And to set forth this the more, the
apostle compares the unregenerate heart of man unto the wife, and the law
unto the husband, who, according to the law of nature, hath dominion over
the wife whilst both live. And that the law was once the natural husband
of man's heart, and God by it, you may observe out of Jer. xxxi. 82. God
there speaking of the old covenant, and expressing the tenor of that cove
nant of works, which was the same with that of man's creation, says, ' I
was a husband to them.' And now that man is fallen, God still urgeth his
right, and the obligation which is upon a man whilst under the mere cove
nant of his creation ; and the terms of his condition, by his fall, are no way
altered. Now, further, it is the law, whether written by nature or given
by revelation, which calls for this subjection to God, which it doth though
men be departed and gone a- whoring from him ; and urgeth all sorts of
duties conjugal upon the heart ; and the heart cannot deny but that it is
her duty to be subject, for she is conscious of her primitive allegiance,
which in that state of nature she can never shake off, but is an adulteress
in every act of disobedience or rebellion.

2. The seat or proper throne of this dominion which the law hath, and
from whence the exercise of it comes, is the conscience of a man. The
case stands thus : the husband and wife are not wholly parted, although
they live at odds, but the husband challengeth to live under the same roof
with her ; and so although the heart would and hath for her part cast off
God, yet God keeps possession in one corner of the house, by the light of
his law, that he causeth to shine into conscience, which (as I have shewn)
is the suscipient of God's law. Sin in the heart hath shut God out of all
the rest, and keeps it to itself, and hath crowded him up into that narrow
corner, and grudgeth him that too, and if it could possibly, would throw
him out of all ; but God will so far keep and maintain his right and pos
session, as that the heart may know and acknowledge his ancient right over
it, and its subjection to his law. Yea, and by means and virtue of its re
sidence there, doth the law continually provoke the heart to her duties,
and overrules her in many things, and tells her of her adulteries and de-

CHAP. IV. ] IN OUE SALVATION. 259

partments* from God, &c. But all that the law speaks is contrary to the
full bent and inclination of her heart : ' Her desire is not to her husband,'
for the apostle, ver. 5, tells us that this husband begets nothing but mo
tions of sins on her, through her perverseness. I may otherwise express
it under the similitude and metaphor of a kingdom, which the apostle also
useth, Rom. v. 21 and chap. vi. 14. All mankind had clean shook off the
.sweet and natural subjection of the heart to God and his law ; and sin and
self were become absolute and supreme, and had got the power, and had
entered upon God's rights and dominions. And though in title sin be but
a tyrant, yet in power and jurisdiction it is (now man is fallen) owned by
the whole man as its natural lord and prince, giving forth laws, Rom. vii.
23 ; which laws being men's own lusts, are willingly and cheerfully obeyed,
Rom. vi. 12. But shall sin think to carry it thus from God, to enjoy a
settled dominion quietly, so that God shall have no remedy, no law to
take place ? The truth is, God had beforehand made and placed over the
soul of man one tower (for so conscience is termed by the ancients arx
ammo:), which is by the natural situation of it so unfortifiable by the
utmost power of man, and lies so open and exposed immediately unto
God, and beams of light from him, that let man revolt and become never
so sinful and rebellious, yet he cannot keep God nor his forces out of it.
Man can never stop that passage, but God can bring in what forces and
what number he pleaseth, and all the power in man can never hinder it.
The devil himself cannot keep God out thence, for ' they believe and
tremble.' This is the practic part of the understanding, viz., conscience.
Yea, the truth is, that but for this principle, which is natural to men and
devils, and can never be demolished by the wickedness of either, God
could never come to punish for sin either of them in their spirits. Yea,
the devil would wholly have escaped, for he is not capable of bodily pun
ishment in outward things. It is conscience, which is a tender part, and
which is such in man as God hath made in wild beasts to tame them by,
as a snout in a bear and the mouth in an horse. It is conscience that is
only, or at least primarily, sensible of God's wrath, and hell fire could not
take hold of the soul but at this corner. And so God created it for all
events and for all states, viz., to stop men's mouths when he indulgeth, to
execute vengeance upon them when he punisheth in hell, and on earth to
rule and cut short men's spirits, and restrain them from wickedness ; there
being this difference between the state of wicked men and devils, that he
doth not rule the devils by conscience. It is not their conscience that
keeps them from any evil, for they certainly make conscience of nothing.
He punisheth them indeed by conscience, and at that channel lets in all
the streams of the lake of fire and brimstone into these vessels of wrath.
Conscience, the moderate effects of which men magnify so much, hath its
fullest dominion in hell, and is in its height of power there.

But to return to the similitude. God having thus aforehand taken order
to erect in man's soul this out-work, this castle upon an impregnable rock,
which can powerfully command the rebellious town and malignant inhabi
tants that dwell below it, plants his great ordnance there (namely, the
awful knowledge of himself, of the works of the law, and of his wrath),
hangs out his flags of summons, sends out proclamations with sound of
trumpet from this mount Sinai (as in giving the law he did), often thunders
down with fears, and horrors, and dreadful punishments, in and with
which the law of God is * revealed from heaven against all ungodliness and
* Qu. ' departures ' ? — ED.

260 THE WORK OF THE HOLY GHOST [BOOK VI.

unrighteousness of men, that withhold the truth in unrighteousness' (as of
the very Gentiles the apostle prefaceth, Kom. i. 18) ; yet all this while the
city, and the towns about, and adjacent parts of the heart of man, are per
fect malignants, stand out in rebellion, having set up a contrary king and
kingdom, which they obey in the lusts thereof, and will obey only. From
this fort God now and then sends out parties that bring them to some con
tribution, that prevail to make them take many conditions, and bring them
to much outward conformity, even to the laws of God ; yet so as still the
seat, the place of residence to all these foreign forces (as these are to the
heart), is but this one faculty from whence God commands the rest, though
they are not brought into a natural subjection. Whereas regenerating
grace, where it comes, immediately plants itself in the whole man, takes up
every faculty, one as well as another, for God, and ' brings every thought
into subjection,' 2 Cor. x. 5. It wins the heart of every faculty, that had
rebelled, unto itself and unto God, sets up a new kingdom in the midst of
the soul, alters all the state and form of government, insomuch as the laws
of that kingdom are made natural where grace reigns, Kom. v. 21. And
the laws of God are become the law of a believer's mind, Rom. vii. 28, and
if he were to choose, he would be governed by no other. But the condition
of an unregenerate man is very different ; for, as in a state or kingdom, a
foreign power may have much quarter and many compliances, when yet the
laws of that kingdom are still in force ; so in an unregenerate man, though
the law of God may, in the light of it, be said to be in his mind and prevail
much there, yet it is not become the law of his mind, which hath still a
contrary law and government that stands in force. The reason whereof is
clear, for the power of it being but the power of the law, therefore it can
never sanctify ; and though it may come to have much power, stroke, and
command amongst the subjects of this kingdom of sin, yet it can never pull
down the power of sin, or put sin from its dominion. It is an apostolical
maxim, resolutely delivered : Rom. vi. 14, ' Sin shall not have dominion
over you, for ye are not under the law.' Therefore, whilst a man is in such
an estate as he is still under the law, sin will retain its dominion. Indeed,
the law by conscience may much interrupt and impede sin in its proceed
ings, and overrule a man unto much good ; yet it must be something stronger
than the law to alter the whole form of government and frame of the heart,
and subdue it to God, and restore to him his kingdom again. Christ alone
can do this. The law, as it can never justify, so nor sanctify, although
indeed what is written in the heart in our sanctification is the matter of the
law, as also in Christ the performance of the same law is the matter of our
justification. Yet it is not by the power of the law that we are sanctified
or justified. ' If there had been a law given which could have given life,
verily righteousness had been by the law,' Gal. iii. 21. But the apostle
hath informed us, Rom. viii. 3, that the law was ' weak through the flesh,'
and could not free a man from ' the law of sin and death,' but the spirit
and power that is in Jesus Christ must do this ; Rom. viii. 2, 3, ' For the
law of the spirit of life in Christ Jesus hath made us free from the law of
sin and death. For what the law could not do, in that it was weak through
the flesh, God sending his own Son in the likeness of sinful flesh, and for
sin, condemned sin in the flesh.'

The fourth consideration or assertion is touching the exercise of this power,
which the light of conscience hath in a man. Concerning which, I assert,

1. That the strength and force that is in all the workings of it, whether
in motives to duty or restraint from sin, do lie in the law ; and the weapons

CHAP. IV.] IN OUR SALVATION. 261

of its warfare, whereby it works its chiefest effects, are all fetched out of
that magazine. The great artillery thereof are charged both with powder
and bullets of the law ; as it is said, ' the strength of sin is the law,' 1 Cor.
xv. 56, viz., in respect of holding us under the guilt of it, so the strength
of natural conscience is but that of the law, as to the motive part thereof.
And the reason is clear from the apostle's forementioned maxim : ' Ye are
not under the law, but grace ; therefore sin shall not have dominion,' Rom.
vi. 14. Hence therefore, in whomsoever sin hath dominion, there the law is
the most prevalent principle ; and so whatever hath the presence of goodness
in them must have its rise chiefly from thence. Everything is in working
as it is in being. Now the condition of the person is to be under the law,
and he belongs to that dominion, and therefore the swaying principle of his
actings must be from the power thereof. Insomuch as if an unregenerate
man be enlightened, and duties of the gospel be urged upon him, as to
mourn for sin, to believe in Christ, &c. ; yet the motives that prevail with
that man are but such as are of the same kind with those of the law. As
faith turns the commands of the law into gospel in a regenerate man's heart,
so conscience, in an unregenerate man, turns the gospel into law. As faith
writes the law in the heart, and urgeth the duties of it upon evangelical
grounds and motives — as the love of Christ, conformity to him, union with
him, and the free grace of God — so in a man unregenerate, gospel duties
are turned into legal, through the sway and influence of conscience, and
that dominion which the covenant of works hath over him. And if to such
a man you use such motives as are drawn from 'Christ's love, God's free
grace, &c., they are but as wooden cannons set upon the walls for show.
But those that do execution, make dints and impressions on the heart, are
at best in such cases but the threatenings of the law. Conscience, at
best, is but a legal preacher. I call it so, because though the law lays down
the doctrines and shews what is man's duty, yet conscience is that which
makes the application, and as occasion serves, makes uses of direction and
exhortation to good, or of comfort if a man doth well, or of reproof if he
doth evil. And let the doctrine be what it will, yet the motives, with which
it backs its uses, are still legal, and so it is but a legal preacher. And
therefore, Gal. v. 18, ' to be led by the Spirit,' and to be ' under the law,'
or conscience (its minister), are two different things, and two distinct prin
ciples of men's actions, regenerate or unregenerate.

2. My second assertion concerneth the kind or condition of this power,
and the exercise of it, which is plainly this : It is a tyrannical and forced
government which natural conscience exerciseth over the heart. Whereas,
on the contrary, the government of the grace of regeneration in the soul
is (so far as a man's heart is regenerated) sweet and intrmsecal, congenial
and connatural to the heart, it being endowed with dispositions suitable,
and changed into the image of that light, and so the subjection of the rest
of the faculties is such as of subjects to their natural prince ; but, on the
other case, it is a subjection as to a foreigner or invader. And this differ
ence, as to that part of it, conscience, viz., its government, is clear from
what hath been said. For if one faculty only rules over the rest, when
their bent remains contrary to its laws, this government must needs be
extrinsecal ; as also, if it be but a legal government in the main and funda
mental constitution of it. I shewed (out of Rom. vii. 1-3) that the law in
the conscience is compared to the husband, and the heart of man to the
wife. Indeed, for his title over the heart, it is a natural jurisdiction, for it
was once by nature. But take the condition of the heart of such a man,

262 THE WORK OF THE HOLY GHOST [BOOK VI.

now corrupt with sin, it is a cruel government. They are man and wife
indeed ; but so contrary, that there is a vexatious life between this couple.
He offers to do his duty, and makes motions to this and unto that, but she
is averse, and the motions to the contrary often become the stronger thereby :
Eom. vii. 6, ' The motions of sin which were by the law,' that is, begotten
on the heart as children by a husband, ' did work in our members to bring
forth fruit unto death.' Conscience in unregenerate men finds all in the
heart armed against it ; but grace hath created an interest in the heart
throughout, and made a party for itself, so as it fights not alone. Con
science in the end, as a severe governor, comes to be * imprisoned,' Eom.
i. 18, ' in unrighteousness ;' for men are all weary of its yoke, and rise up
against it, and are glad when it is stopped or seared.

CHAPTER V.

What goodness, and of what kind, is to be acknowledged to be in this light from
God, vouchsafed to natural conscience, though it doth fall short of true grace.

That light which is in a natural conscience being from God, who is the
Father of all lights, it must needs have a goodness in it. For as all that
ever God made at first was good (Gen. i. 31, ' God saw all that he had made
was good'), so all that ever God shall make must be good : 1 Tim. iv. 4,
' Every creature of God is good.' The very letters of the law, written on
tables of stone, were good in this sense, much more the same, though but
literally written on men's consciences. Let me say it : all the actings and
stirrings of conscience of men in hell, as they are from God and the Spirit
of bondage, they are good with this kind of goodness.

2. It hath that further goodness which the outward letter of the law,
considered as distinct from the spiritual part thereof, may be said to have.

Four things are to be explained.

I. That there is a literal part of the law, and a spiritual part.

II. That it is the spiritual part that constitutes the law holy.

III. That the light of the law in an unregenerate man's conscience is but
literal, not spiritual ; and so is but the shadow and picture of true know
ledge of the law, as it is spiritual.

IV. It will be necessary to explain what goodness is in the literal part
severed from the spirit, above what is common to all other creatures.

The three first I shall iutermingledly handle together, because they are
in a great part the subject of that 7th chapter of the Romans, where he
treats of the light and dominion of the law in and over a man unregenerate,
and the difference of it from that which is in a regenerate man.

I. You may observe Paul putting this difference between the law, as
dwelling in his heart or conscience, when an unregenerate Jew and Phari
see, and in himself when renewed and become a regenerate Christian :
Rom. vii. 6, ' But now we are delivered from the law, that being dead
wherein we were held ; that we should serve in newness of spirit, and not
in the oldness of the letter.' He sets forth the difference of the two states,
and termeth the one, ' serving in the oldness of the letter,' but that of
regeneracy is ' in the newness of the spirit.' The oldness of the letter is
not simply the law of Moses in itself, as delivered to them of old (as some
interpret it out of Mat. v. 23), but it is that knowledge and light of the
law, and a frame of heart accompanying it in the old man, or in a man's
unregenerate estate, which is called the state of old things,' 2 Cor. v. 17,

CHAP. V.] IN OUR SALVATION. 263

which passeth away. And the newness of the spirit is the light of the same
law, for the substance of it, and that frame of heart accompanying it, as it
is in the new man, which is created in good works.

II. You may observe the spirit, or spiritual part of the law, hath a more
transcendent goodness than the bare letter of, if you will suppose the one
severed from the other ; as in an unregenerate man's light they are actually
severed. This will appear from Eom. vii. 12, ' The law is holy, and the
commandment holy, just, and good.' Here you have a goodness of holiness ;
the law is holy and good, that is, good with that kind of goodness. Now,
what is it in the law that renders it good with this goodness of holiness ?
It is the spiritualness, the spirit of it. Therefore, ver. 14, by way of
application, this other epithet is added, * The law is spiritual, but I am
carnal, sold under sin.' Thus, in his regenerate estate, he discerned and
discovered the difference of things. He in these words, comparing that
spiritual light (which he now when a Christian had) with his own old frame
of heart, and the remainder thereof in him in part ; and all the excellency,
or the best goodness thereof, he now brings to the spiritual knowledge and
light of the law, which as a Christian he now had obtained ; which there
fore by way of emphasis and difference, he thus utters, * We know the law:'
that is, by the light which is spiritual. We now have found that former
estate and frame of heart to be, and to have been, but flesh. And then he
says in ver. 18, 'I know' (still he speaks in the style of that his new
spiritual light he now had attained of the law) ' that in my flesh dwells no
good thing,' whatever I have judged aforetime of what was in my flesh, in
the state of unregeneracy. And whereas it might be said unto Paul, Yea,
but was not, and is not now the natural light of the law in your conscience,
and the impressions you have had from the law then, were they not good
things, and are not the remainders of them such still ? Oh, but (says Paul)
they all fell short of the goodness of holiness that ought to be in them,
viz., of that goodness which the spirit of the law requires. The law is holy,
spiritual, and good. But no such good thing was to be found in my flesh.
And the reason of this is, because that even the letter of the law itself, as
given by God (if you would suppose it severed from that wherein the spirit
of the law, or wherein the holiness of it consists, and is as the soul thereof)
commandeth many outward duties, as to pray, fast ; yet if the spiritual
part were taken out and concealed, which is to perform them in a spiritual
manner, with holy affections of love to God, joy in God, and with holy
i aims and ends for God and his glory, so as to sanctify him in the heart :
j in this case, even these very commandments alone, as so considered, could
i not be said to be good, with a goodness of holiness. Nay, so considered,
! they are but the carcass of the law. And as the body without the soul is
I dead, so would these commandments or duties, performed thus only accord-
j ing to the letter, be but the dead letter of the law ; for the spirit that should
i inspire them with that which is their proper life, would be still wanting.
i So that as we may say of the body, when dead, that it is good indeed with
j the goodness that is common to other creatures, but not with that goodness
j which is proper to a man, much less that is proper to a holy man (the
! proper and primary subject of which is the soul of a man, which is now
gone and departed), so is it here. And in analogy to this notion, the
works or actions of men, when they are conformed but to that outward
part of the law, and the duties thereof, are termed in Scripture but the
carcass of duties : 1 Tim. iv. 8, ' Bodily exercise profiteth nothing' (so here
he compare th the outward performance), but the inward part, the spiritual

264 THE WORK OF THE HOLY GHOST [BOOK VI.

part, in the words afore, he termeth ' godliness,' in opposition or distinc
tion from the other godliness,* and as that which is the soul, the life, and
form of holy duties, and constitutes them such. Yea, and in the like
allusion he termeth such performances * dead works,' which men use to
perform from that old legal conscience ; and for the taking away the guilt
of which, and withal to inspire their consciences with a new principle to
serve the living God, a man needs the blood of Christ : Heb. ix. 14, ' The
blood of Christ shall purge your conscience from dead works, to serve the
living God.'

You see what account the outward part of the law hath (severed from
the spirit of it) in this supposition made. Now, it is certain, de facto,
that that light which is in the consciences of men in their natural condi
tion, though never so much raised, doth fall short of or is severed from the
spirit, or spiritual genuine tincture, or shrine of the law (by the rule of this
proposition), and so is not indeed the true, proper, real light of the law,
and so can no more be called the law written in the heart, than, as I said,
bodily exercise, or a carcass, can properly be termed a man, or a picture
the man himself of whom it is the picture. This is evident from what Paul
acknowledgeth of himself, whilst he was a legal illuminate, or a Pharisee, in
that same chapter, Rom. vii. Is it not strange you should hear Paul say
of himself that whilst he was a Pharisee he was without the law ? But so
he expressly speaks : Rom. vii. 9, ' I was alive without the law once.' He
speaks of his former estate under the light of the oldness of the letter, of
which he had spoken, ver. 6. What ! is Paul without the law ? Why,
his skill and knowledge therein was his greatest excellency ; and if he were
versed in anything, he was in the law. Yea, but, says Paul, it was not the
law, it was but the carcass of it, which lay buried in my understanding.
'And when the commandment came,' says he — the commandment, that is,
that which is only and properly the commandment, and which is the spirit
of it, when it came — * sin revived, and I died.' It is a like phrase of
speech as when it is said of a dead carcass raised from the dead, 1 Kings
xvii. 22, ' that the soul of the child came in,' or that ' the spirit of life
entered in,' Rev. xi. 11 ; so here a new spiritual light of the law came in,
and informed that former light his conscience had in the oldness of the
letter, and this he calls the commandment ; and then he saw the difference
to be such as hereupon he says now, and not afore, ' the commandment
came,' and now, and not before, says he, ' I know the law is spiritual, but
I am carnal,' and ' there dwells no good in my flesh,' as in the following
verses he cries out.

III. The light of the law in an unregenerate man's conscience is but
literal, the shadow, the carcass of the true knowledge of the law. This I
touched on in the former assertions ; but further, my text here speaks cor-
respondently to this. He doth not say here- of the Gentiles, that the law
is written in their hearts, but only the ro ggyov rou vopov, the work, or rather
the effect of the law ; but it is not affirmed that the law is written there.
It is but the carcass of the law and conscience ; whilst according to that
light it urgeth the duty to be done, and yet by motives short of the spiri
tual end, it bringeth forth but a dead work, a dead child, something only
of the law, as the text hath it. As itself, and the best light thereof, is but
a dead letter of the law, so the work or birth thereof exceeds not the life
or kind of the principle or work it came forth of, which the apostle, if not
under this similitude, yet in the thing itself, holds forth in that foremen-
* Qu. 'bodily exercise'? — ED.

CHAP. V.] IN OUR SALVATION. 265

tioned Heb. ix. 14, ' He shall purge your consciences from dead works, to
serve the living God.' Where, 1, he conjoins these two, conscience and
dead works. Conscience is the cause or principle, works are the effect ;
for conscience is the cause of all actions or works that pretend to any good
ness in us. 2. He speaks of what our consciences are by nature, and in
our natural condition, and of itself, and so it would ever be the producer
of dead works, which the living God would not accept, as not suited or
proportioned to him, as he is the living God. 3. Our consciences there
fore need the blood of Christ to purge them, as well from that defilement
that is in them (which causeth them still naturally to miscarry, and to
bring forth none but dead works) as well as to purge away the guilt of sins,
whereof it is the proper and only receptacle. 4. That the blood of Christ
is thus applied, that conscience, being purged and renewed, may be enabled
for time to come to bring forth living works, or fruit to the living God, as
formerly ; for so far as it remains unregenerate it brings forth none but dead
works ; conscience, whether good or bad, being in all states one eminent
principle of either.

Now, to draw up what has been said, and so to join what is yet to follow
to what hath gone before. As the outward precepts of the law itself, if in
supposition severed from the spirit of the law, are not properly the law,
but only the carcass and shadow of it, and so have not the proper genuine
goodness of the law in them ; so answerably the light of natural conscience
in natural men, which directs only unto this carcass of bodily exercise,
and wants that which is the life and spirit of the law, is but the shadow
thereof. And therefore such are the works thence issuing, they are all
but ' dead works,' and works of the flesh, performed in the ' oldness of the
letter.'

Now, to draw forth this thread of analogy yet further, as the Scripture
gives us the clue and line, you may find, Rom. ii. 20, that this light of
conscience and knowledge in the law, which the highest in the form of that
Pedagogy, or school of the Jews, attains to (that were unregenerate), was
but pogpuffis rrtc, yvuasoi;, ' a form of knowledge, and of the truth in the law.'
I termed it even now the picture or shadow of the law ; and this expression
here answers for it, it being spoken as in opposition to the truth and real
spiritual knowledge of the law, as the very letter of the words imports,
pogpuffiv rqg aX7j$£/a; ev r& vopu, the form or appearance of that which is
the truth, reality, or spirit of the law. There are three things to be con
sidered : 1. The truth of the law; 2. The knowledge of that truth; 3. That
the light a carnal Jew had was but the form, or ftogpuatf, of the knowledge
of the truth which is in the law. Some have understood this word, ' form
of the knowledge,' to signify no more than that system or method of
knowledge which the learned Jews had in the law drawn into a form, such
as scholars have in other arts and sciences. And that which seemed to
afford strength to this notion as the sole support of it, is that (2 Tim. i. 13)
the sum or substance of that doctrine Paul had delivered to Timothy, as a
teacher of others, is called ' a form of wholesome words.' And Paul here
speaks of those that were teachers of the Jews, that boasted in that know
ledge. But let it be considered,

1. That the word here is not the same with that used there : it is {tooputfig
here, it is vvorvKutsis there, which latter is an artificial draught or sampler,
either serving for doctrine or practice, whereby to teach others or a man's
self to work by. It is not drawn from painters' pictures only, but from
patterns or examples, and things lively acted. And so interpreters make it

266 THE WORK OF THE HOLY GHOST [BOOK VI.

to be the subject of vehement exhortation in Paul to Timothy, to be both a
real 'pattern in life,' as well as a teacher in doctrine, according as he had
presented an example or platform of both unto him.

But 2. Moreover, then, Bom. ii., the word is f&6gpu<ti$, the vizor, the mask,
the appearance, the outward form, of what is the truth, reality, or substance,
and so holds affinity with that phrase, 2 Tim. iii. 5, * Having a form of god
liness' (it is the same word), ' denying the power thereof;' and so it is op
posed to the reality, power, or substance of godliness, whereof this is the
shadow, the appearance.

3. Now, parallel these two places, and you will find that, as the words, so
the scope is the same. His scope here is to unmask the best of the unre-
generate Jews, in respect of what they most prided themselves in, viz., the
knowledge and light their consciences had of the law. And he accordingly
sets himself to speak by way of diminution or derogation, that the best of
their knowledge, though such as had the system of the whole law in it, was
but the shadow, the outward form, in respect of what was true knowledge,
and the real truth of the law, the spiritualness and holiness that was in it ;
even as in Timothy he terms the outward profession of godliness in the
lives of hypocrites, or the impressions of it on their wills, but a ' form of
godliness,' severed from, and in opposition to, 'the powers' thereof.
Truth and form are opposed in the one, power and form in the other.
Now, if the light and knowledge, in the understandings and consciences of
the best of the Jews, was but in this sense the form of knowledge, and the
mere outward picture or shadow of the truth in the law, and so utterly
differing from the spirituality of that law, then the dim light in the
Gentiles (whom in the 13th and 14th verses he spake of) is so much
more. And then this is the result of all, that the light both of the one
and other, and so of all men unregenerate, doth fall short of that real
goodness or holiness that is in the law, because it is but the shadow of the
truth of it.

IV. I proceed now to the fourth proposition or query, namely, What
further goodness this light of the law and word hath in natural men, more
than is common to other creatures ?

1. It would seem to have more, because it is the picture of the law,
which in every part thereof hath a transcendent goodness, above what is in
other creatures.

2. So as to give the goodness it hath what title or term you please,
essentially short of holiness, and that goodness that is in the law, as it is
spiritual and good, there will be found a moral goodness in it, which,
according to the rate or exchange of philosophy, is above that which is
merely natural, or the common goodness of other creatures. Such we grant
it to be ; but add withal, that still men do but afford thereby an evidence
to condemn themselves the more deeply for having abused it, and for having
been unholy under it.

3. It is no dissonancy to truth to say that there is, if not a middle kind
of goodness, yet an excellency above that which is natural or common to
all creatures, and this other of holiness. As, for example, there is an
image of God in man, in the substance and natural faculties of the soul,
that it is a spirit, and hath his understanding, will, and sovereignty over
the creatures. There is a likeness to God, which is not found in other
creatures ; which (as may be inferred from Gen. ix. 6) continues in a man
now fallen, and for which God there puts that valuation upon the life
of a man above that of a beast, or any other creature, and in comparison

CHAP. V. j IN OUR SALVATION. 267

of which the goodness that is in man's nature substantially (though now
fallen) hath the peculiar honour to be called the ' image of God;' whereas
other creatures are but vestigia, or footprints, and no way the image. There
is a transcendent goodness, which yet still is short and void of the image
of God, which consists in true holiness, which man hath utterly lost, though
he was at first created in it, Col. iii. 3 compared with Eph. iv. 24. Now
so it is with these impresses of the law on conscience.

Yea, 4. I shall acknowledge further, that these beams of light are a
more excellent image of God than that natural or substantial image spoken
of, and that because they are the shadows and impresses of his law and
divine will, and so are more worth than all the substance or faculties of
man's soul considered apart from them ; yet still I may say comparatively
of them, as Paul speaks of the old literal covenant, Heb. x. 1, * They
are but the shadow, and not the very image of the reality of the things' of
the law.

And the light of that similitude which was struck out of Scripture will
help to clear this farther goodness that is in it above that which is natural ;
and yet relieve no man in his thoughts that it is holiness, or any degree of
it. You have heard that it is the form or outward picture of the truth of
the law. Now, as in a picture, there may be considered a double truth
and goodness, the one natural in the colours laid, which are the materials
of it, especially when they are true and good colours of their kind ; the
other truth in the picture is artificial, as it is a true picture of that which
it represents, which is by so much the more esteemed true and good, by
how much it is more like unto him for whom it is the picture : so this form
of knowledge, and of the truth in the law, hath a natural goodness in it,
which is in all creatures. It hath also a further goodness, it resembles the
law, and shadows forth the things thereof, which yet is short, far short of
that truth and goodness of holiness, or of the spirit that is in the law itself,
or of that pure light thereof which is in the conscience of a man regene
rate. And it ordinarily falls out, that as pictures represent but the out
wards, so this shadow of the law in natural conscience represents only the
outwards of the law, the things to be done, the letter of the law (as the
apostle, Rom. ii. 27, speaks), but there is a life, a spirit, a soul in the law
written in the heart of a regenerate man, which this reacheth not, till God
shall breathe it in, as he did a soul into Adam's body, which was formed
first. The holy word and law consists of letter and spirit (as was said), which
letter severed from the spirit is not holy with that holiness which is proper
to the law, for Quicquid dicitur de toto, non dicitur de qualibet parte, What
is said of the whole law, take the spiritual part and literal part together, is not
said of that one part, the letter only. Or suppose (as you will object) that,
in some men, light of conscience imitates to represent the inwards, and so
instruct and direct to the right end ; yet still, as the inwards of a man
have in anatomy their pictures cut and drawn, as well as the outwards of
a man, so there is a literal knowledge even of the real spiritual know
ledge, which is seen in the effects, that it sanctifies not the heart, nor the
conscience in which it is. Some men's knowledge is more to the life (the
Holy Ghost hath a curious pencil), and yet but /Ao'gp«<r/; r%g ywasuG, the
form of knowledge still, and wanting the light of life, as Christ calls it,
John viii. 12. These goodnesses I for my part shall ever acknowledge to
be in the light of conscience and moral virtues ; and I have the more
amply insisted on it, that protestant doctrine may not be accounted so
absurd, as to affirm that all in men unregenerate is esteemed by them so

2G8 THE WORK OF THE HOLY GHOST [BOOK VI.

wholly sinful, as even the light of conscience, moral virtues and spiritual
gifts, are in themselves sinfully corrupt ; but only in the subject they do
become such, and in respect of their hearts' management of them.

CHAPTER VI.

What is necessary to make conscience a good and liolij conscience, which the
Scripture describes to be only in persons regenerate.

The inquiry next will be what goodness it is in the light of conscience
that riseth up to the goodness of holiness ; or, which is all one, when it is
that a man's conscience, in the balance and proper language of the Scrip
ture, is termed * a good conscience.' To make way for the resolution of
this, and clear my way for it, I must premise two things.

1. That a regenerate man is said to have a good conscience in two re
spects. 1. In respect of this justification of his person, and sprinkling the
blood of Christ on his conscience, to clear him from the guilt of his sins.
And a man is said oppositely to have an evil conscience — thus, Heb. x. 22,
the sprinkling from an evil conscience is termed — when his sins are not
pardoned, but himself remains in an unjustified state, with the guilt of all
his sins abiding on him, and in his conscience, the register of all. Look,
as a bill is called a foul bill when it contains many heavy articles of sad
crimes and accusations, so is conscience named too. It is also called a
good or evil conscience, as the state of the man is good or bad, for it is the
representer of that state unto him ; even as the urine is said to be good
when it shews a healthy and good state and habit of the body, or to be a
bad water when it represents a bad Kgaaig, or distemper. For conscience
is the sink of all sins, as the urine is the drain of all humours. Now, this
kind of goodness or evilness of conscience belongs not unto this subject,
this is but a relative goodness or badness of it.

But 2dly. The goodness we seek after is that of holiness, or in respect
of sanctification. It is this inherent goodness of it I seek to define.

I premise two things.

1. You know that God himself alone is the fountain of all goodness, and
the measure and standard of it.

2. In discoursing of the inherent goodness of the conscience, I am not
to shew at large wherein the holiness of all light that is in a believer's heart
doth consist, but I shall, punctually to my subject, confine myself to this
consideration, in what the holiness of the light of the law in a regenerate
man's conscience, and as it is properly seated in that faculty, doth consist.

You know God himself alone is the fountain of goodness, and the mea
sure and standard of it, 1 Kings xiv. 13. It is spoken of a child of
Jeroboam, to express the truth of that grace that was in him, that ' in him
only was found some good thing towards the Lord God of Israel.' That
alone is goodness, which respecteth and is pointed unto him who is only
good, Mat. xix. 17. And so the goodness in each faculty consists in
what sets up God in it according to its kind. Now then, by the help of
this general rule, let us proceed to the discovery of this goodness in
conscience.

1. That light in conscience which sets up the knowledge of God, as God,
is the light of life. This is certain ; and it is common to the light in the
conscience of all men, good or bad, that it hath a knowledge of, and an

CHAP. VI.] IN OUR SALVATION. 269

eyeing God, and of a divinity ; for from thence ariseth the power, the oblig
ing or terrifying power, that conscience hath in any man. The Gentiles,
so far as they had any conscience, so far did a glimmering of God rise up
in their hearts. There is a holding the truth in unrighteousness which is
spoken of, Kom. i. 18, whereby is signified their sinning against light ;
and the next verse tells us that the truth so sinned against was the TO
yvuorov ro\J 0soD, something of God known, or manifest in them. And yet it
is said of all these Gentiles, that they were * without God in the world,'
Eph ii., even as of Paul you heard it said, that he was ' without the law.'
Wherein then did this light of theirs fall short ? The apostle hath let fall
that reduplication I even now mentioned, Kom i. 21, on purpose to dis
cover their deficiency, when ' they glorified him not as God.' Their know
ledge reached not unto that, but (as he says, Rom. iii. 23) * fell short of
the glory of God.' He speaks it on purpose to give a distinction in the
very case in hand. That knowledge they had in their consciences did not
set God up, as God, in their knowledge, and so glorified him not therein.
It gave not that real knowledge of him that was worthy of him, answerable
or genuine to him, and to what he is in himself, and so glorified him not.

Two things I urge with much vehernency.

1. That all unregenerate men's practical light that works on them falls
short of the knowledge of God as God. Carry it through the whole lump
of them, their light, their virtues, their graces, zeal of and for God, still
fall short in this, that though some of these may be terminated upon God
as an object of them, yet they rise not to glorify him as God. You may
love and respect God, as you do your dead benefactors ; but if it be not as
God, that is, suitable to, worthy of, and as so great a God is to be loved
withal (I speak for the kind of it), it is not that which he regards ; and
thus it is also in the knowledge of God. Yea, the cause of the defect why
they fall short in sanctifying God in their wills and affections, is because
they fall short, proportionably, in their knowledge of him, which therefore
directs them not to that spiritualness of love, joy, fear of God, that is suit
able to his nature ; for all these are conformed to the apprehensions we
have of him. The fundamental defect lies here : all men have low thoughts
of God, not only for the degree (so no creature can know him as he is), but
for the kind ; and this causeth the other defects in men's obedience. There
were zealous men for sacrifices and the worship of the law (whom you read
of among the Jews, Ps. 1. ; God spends that whole psalm upon them) that
professed they knew him sufficiently, and yet served him but formally, and
outwardly, and untowardly. God discovers the bottom defect, ver. 21,
'Thou thoughtest I was altogether such an one as thyself,' and so thou
didst imagine that thou mightest put him off with outward obedience and
respects. Men that live under the light and revelation of the word, yet have
but childish thoughts of God. All the word can say, represents him not
as in himself genuinely (as they take the light thereof in), and so men come
to think they can easily please and serve him. The apostle John through
out his Epistle resolves all the defects of loose profession and backsliders
into this, * They know him not.' He is peremptory in it ; and Paul in like
manner useth the same reduplication about knowing Christ which he had
used about knowing God : Kom. i., ' Knowing and glorifying God as God ;'
Eph. iv. 20, 21, 'If so be you have learned the truth as it is in Jesus :'
not the truth literally only, but of Christ, as Christ is in himself, which all
unregenerate men's thoughts fall short of. Now then bring it to the point
in hand ; if natural conscience, whether by natural light, or from revelation,

270 THE WOKK OF THE HOLY GHOST [BOOK YI.

still falls short of knowing God as God, then all the obedience and all the
effects of it, though very powerful and great (because backed, urged with,
and in the name and authority of a deity threatening wrath), yet rising not
up to this knowledge of God as God, or of God, Heb. ix. 14, as ' the living
God,' and as the truth is in God, make not a God of him in the heart, like
himself in the heavens, but must needs all fall short of holiness, the spirit
of which is to exalt God as God. You may observe it of the Jews, that
their consciences were greatly awakened by reiterated sermons of Joshua's,
which were very pungent, Josh. 23d and 24th chapters. And all the people,
the multitude answered, chap. xxiv. 16, ' God forbid we should be such
wretches as not to serve the Lord,' or to ' forsake him ;' ver. 18, < We will
serve the Lord, for he is our God,' say they ; but says Joshua to the unre-
generate rabble of them, ver. 19, ' You speak you know not what.' You
know not what a God you have to do withal, and therefore you utter this,
and speak thus slightly of serving him. ' Ye cannot serve the Lord, for
he is an holy God,' says he. He is holy, and his service must be answer-
ably holy as he is ; and his holiness is to exalt himself as God, but you
(poor souls) take him not in as God. Men think of him, though as of a
supreme power above them, yet of one like themselves, their prince or lord,
and so think they may please him and serve him as they do such a one.
You are mistaken, says Joshua, « He is an holy God.' Men runaway with
their natural notion of him, or with what is improved by the letter of the
word, and so their conscience runs away with an under-obedience, below
what is suitable to his nature, and due to him as God ; and conscience
works in the strength of that light it hath of God himself, and no further.
So as if it falls short, all falls short.

2. The second thing I urge is that when God means savingly to convert
a man, he doth not only, or primarily, actuate, and awaken and snuff the
candle of the Lord, which he hath set up in the heart, nor doth he only
add more oil to make that light burn brighter. All the notions of God that
can be had out of the letter of the word, added as oil to that old light, will
never cause him to know God, as God, and in himself, though these may
wonderfully enlarge it in its kind. All the candles or tapers in the world
will not help you to see the sun ; but where God means to save he shines in
with a new light of faith, superior to that which conscience had before.
God himself riseth anew upon the heart with the light of himself ; and as
the sun riseth with its own light, and is seen only by its own beams, so in
God's light you see light. And therefore faith is still joined in (Paul's
Epistle to Timothy) with a good conscience ; for it is the light which faith
brings in that enlighteneth conscience with a new knowledge of God, which
is holy and spiritual, as that which immediately cometh from, and so
leadeth up to himself. It is a new and genuine light and knowledge, not
from God only, but of God by faith. I speak not now of faith as justifying
only, which is only terminated on Christ, and God's free grace as justifying,
but I mean spiritual faith, which Paul, Heb. xi., treats of. Conscience
then receiving, by the means of faith, this true knowledge of God, as God,
(for conscience is not the first suscipient of this light, but faith, as Paul in
Heb. xi. instructs us), and participating thus thereof, this light, as soon as
it comes into conscience, instantly puts and brings that spirit we speak of
with it, and adds it to that literal knowledge which conscience had of the
law in the outwards of it, and is as a soul breathed anew into a body or dead
carcass. It instructs the heart what kind of inward worship, what spiritual
affections and motions suitable to this God, must fill and inspire every out-

CHAP. VI. J IN OUR SALVATION. 271

ward duty ; and it is content with no other but such in the service of God,
for he knows now that none else will please that God whom he now clearly
understands. It instructs the heart (without more ado) what love to, what
zeal for God, what mourning, what sorrow for sin, what joy in, and fear to
such a God is due, if he be exalted as God in the heart, and holy affections
be stirred up by holy ends and motives ; living affections for a living God ;
spiritual affections for God that is a Spirit, and will in spirit be worshipped.
He sees now it is not all the sacrifices in the world (as he in the 50th
Psalm thought) will please him. But he cries out (as the holy convert
David, Ps. li.), ' If sacrifice would please thee, I would offer it ; but thou
requirest truth in the inward parts,' thou requirest a clean, upright, and
renewed heart, for thou art a God of truth and holiness, and wilt be served
in truth. And this is the true meaning of that passage also (which you
have, Hosea vi. 6, and which our Saviour so pointed to for the legal
Pharisee to learn), that ' God delights in the knowledge of God more than
sacrifices.' Why are these thus opposed, but because those persons who
have not the true knowledge of God (which they wanted) think to put God
off with sacrifices and legal performances. And what satisfies their con
sciences, they think must needs satisfy God. But if once this genuine
knowledge of God as God enters into their souls, it will call for the inwards
of the soul to be offered up as a burnt- offering, and is not satisfied without
it. This transforming of their minds will teach them to know that good
and acceptable will of God, and to offer up themselves a holy, living,
spiritual sacrifice unto God, as the apostle speaks, Rom. xii. 1, 2*.

And that such a new knowledge of God himself is the foundation of
writing the law in the inward parts (of which Jer. xxxi. 33 speaks), and
of which knowledge the light of conscience falling short is not able to do,
is evident by that very scripture, ver. 34, « They shall all know me, from
the least unto the greatest.' And so you have both texts of Paul and
Jeremiah brought into a comparison. Look, as the defect in natural con
science in Jew and Gentile (spoken of, Rom. ii.) is by Paul attributed to
their not knowing, and not glorifying God as God, Rom. i., though they
did many things of the law, and were a law to themselves; so, on the con
trary, the groundwork and foundation, the first thing taught, the first
lesson written, when the law comes to be written in the heart, is to know
God : « They shall all know me, from the least to the greatest.' And this
being first written in capital letters in the soul, then the whole law, not in
the outward duties only, but that which is the spirit and the soul of all, is
written there.

As when the sun riseth, a man looks on the world and all things in it,
in a new hue, and sees all those things everywhere round about him, and
on the face of the earth which he saw not till now ; so is it in this case :
what is it humbleth a man for sin, and convinceth him of it, but this new
light of God shining upon, and actuating the knowledge of the law ? It
now sees sin as a spiritual evil in itself, contrary to this God ; yea, he now
sees that contrariety which hath been in all, and every motion of the heart
unto God as holy, and falls down and cries out, I was before without the
law. So also he is hereby convinced of judgment, that true holiness God
as God requires in the spiritualness of it, and he sees the beauty that is in
grace. Yea, by knowing God anew and aright he looks with a spiritual eye
upon whatever relateth unto God any way.

So then it is not the natural light of conscience, nor that improved by
the word, which converts any man to God (although this is the best spring

272

THE WORK OF THE HOLY GHOST

[BOOK VI.

of most men's practic part of religion), but it is faith bringing in a new light
into conscience, and so conscience lighting its taper at that sun, which
humbleth for sin in another manner, and drives men to Christ, sanctifieth,
changeth, and writes the law in the heart. And this you will find to be
the state of difference between Augustine and the Pelagians, semi-Pelagians,
which the whole stream and current of his writings against them hold forth.
They would have had the light of natural conscience and the seeds of
virtues in men (as in philosophers, &c.) being improved and manured by
the revelation of the word, to be that grace which the Scripture speaks
of. He proclaims all their virtues, and their use of natural light (as in them)
to be sins, because deficient of holiness, and requires not only the revela
tion of the objects of faith, which else natural light could not find out, but
a new light to see them withal.

2. The second thing upon which I state the holiness of the light of con
science, which is proper to that faculty, and which is the office of it, is,
that in directing the heart unto what is its duty, or in urging the matter of
obedience, it insists on God's interest and glory as the principal motive,
and doth both frame and press such motives as are drawn from thence. I
take it for granted that true holiness in any or in all faculties lies in setting
up God as our chiefest end. All the faculties in their motions, like the
stars in their courses, fight for this interest ; yet each according unto its
kind in a way proper to it, which must be set out and the measure of
it token from what is by nature's appointment proper to each faculty; for
grace is ingrafted on, and works according to the nature and kind of each
faculty. As in a man's body every part hath its proper office (as the
apostle, 1 Cor. xii., speaks), so it is in the faculties of the soul.

1. Holiness ingrafted on the understanding works it towards God, and
for God, according to what is its peculiar proper office, as to know God as
God, and to admire him as God, &c.

2. Holiness in the will and affections innuenceth them to love God and
cleave to him.

Then 3. Answerably ; the conscience must act for him according unto
its kind, and that which is proper to it is to be the mover to obedience,
chiefly for God and his glory. When the whole soul therefore by regene
ration once hath received and admitted God as its supreme end, lord, and
natural king, then the office of conscience as his attorney- gen era!, or lord-
chancellor, is to frame such pleas and motives on his behalf as shall sway
the heart, and vigorously to press them. That this is the proper office of
conscience, both reason and Scripture shew.

(1.) Reason shews it ; for conscience is one part of practical reason; now
the office assigned unto practical reason (which guides us in our actions in
general of any kind) is to incite the heart to action, by motives drawn from
what is a man's end. As the speculative understanding reasons from truths,
to prove or clear one truth from another, so the practical understanding
guides us in our actions, and fetcheth arguments to move us. Yet as this
is but the office of practic reason in the general, so conscience being the
top branch of practic reason, hath this more eminent office assigned to it,
viz., to urge such motives upon us in our actions as are drawn from moral
goodness or ends. Conscience being the proper judge of all moral good
or evil, and so the seat of moral ends, this is likewise the kind or office of
conscience in general. If then it be inquired what should be the holi
ness proper to it according to this kind, the resolution is easy by the former
principles.

CHAP. VI.] IN OUE SALVATION. 273

[1.] The former law of holiness comes upon it, namely, to set up God
as a man's end in its kind, and according to its kind.

[2.] The next work is to draw motives for all our actings from God's
interest as our chiefest end, and to press them on the heart naturally and
fully ; for no man's reason deliberates about what concerns his chiefest end.

(2.) The Scripture evidenceth the same : Rom. xiii. 5, when the apostle
exhorts Christians to obey, he useth this phrase, « for conscience sake.'
He speaks there of a regenerate man's conscience, and of what should move
a true Christian. It is ' for conscience sake' (says he), which is a like and
parallel phrase, as when the Scripture says we are justified by faith, which
is all one as to say, by Christ's righteousness, which is the object of that
faith ; or which faith alone considers as that whereby a man is justified,
and so faith is metonymically put for its object. So here, because to obey
God as our chiefest end, is that which conscience, in moving obedience,
ought to have in its eye, therefore to do a thing for conscience sake, and
for God as a man's chief end, is all one ; which when conscience hath per
formed, and swayed the heart unto it, it is termed, ' the answer of a good
conscience towards God,' so far as that speech relates unto sanctification
(jn 1 Peter iii. 21), it being God to whom conscience is to give its account,
in which, when it hath been faithful to him as God, it is a good conscience,
and can give an answer, a true and just one, as having discharged its trust
on its* behalf. In like manner to be a « servant of righteousness,' and a
' servant to God,' is in the apostle's language all one (Rom. vi. 18, 22, com
pared), for take God out of a man's end, and it is not righteousness. Thus
here, to obey God, and to obey conscience, and to obey for conscience
sake, and for God's sake, as our utmost end, are equivalent. Now in a
man that reinains^ unregenerate, this essential property of holiness (as it is
to be jn the conscience), hath not as yet taken place in his conscience, nor
hath it become the natural supreme law thereof. And the reason is clear.

For, 1, until God himself hath been, by a work of regeneration on the
whole heart, set up in the heart as a man's supreme end, and generally
owned and proclaimed such in the heart, conscience (whose office is to
argue from what really is a man's end), cannot heartily and naturally draw
motives from it ; for it would argue then from what is not, and so not have
a foundation for its reasonings, such as to persuade the heart, and as should
have power and force in them to prevail. And further, it is so because
that, until regeneration comes, and makes this great alteration of a man's
end, it is certain that self-love remaineth a man's supreme end, and the
swaying principle in all. Self is the soul, the spirit of unregeneracy, that
runs through, inspires, and leavens all the faculties. If therefore self be
predominant in other faculties, then also in this. If self-love sways in
the will, then self-respects, and motives must also be in the conscience ;
and everything moves according to that which is in itself, to its own centre!

Now it is certain that conscience in men unregenerate remains unsancti-
fied, for these two reasons.

1. That else a man unregenerate might be said, in respect of that one
faculty, to be a man regenerate, whenas there is not any one thine* born of
the flesh, but is flesh.

And, 2, because else, in a regenerate man, that one faculty needed no
renewing ; seeing, according to this supposition, it had the same light, as
truly good for the kind of it, afore regeneration, as after; whenas l°Thes.
v. ver. 23, the apostle prays, « The very God of peace sanctify you wholly,

* Qu. ' his ' ?— ED.

VOL. VI. g

274 THE WORK OF THE HOLY GHOST ["BOOK

your whole man, spirit, soul, and body,' &c., so as all are sanctified anew,
and therefore conscience also. And the same apostle says, Eph. iv. 23,
' Be renewed in the spirit,' in the very spirit, the purest part, < of the mind.'

There is one query, or objection, the answer to which will further clear
the meaning of this assertion. The query is this, Doth not natural con
science, in natural men, urge obedience to God, yea, and urge respect for
God, as motives thereto ?

Ans. 1. If conscience had not some eye to God, or at least to moral
good, it were not conscience. Conscience, as such, keeps to this as its
own sphere or circle. To move for worldly outward ends or respects,
pertains not unto conscience, as such, but is from lusts to such outward
things ; or at best, 2 Cor. i. 12, it is worldly, ' fleshly wisdom,' as the
apostle calls it.

Ans. 2. There are many respects which natural conscience hath unto
God, as an object of its thoughts, whilst it presseth obedience on us, and
under the consideration of which it urgeth it ; yet still if this one respect
I insist on be wanting and left out, or not made the main of all other, then
those other motives, which conscience useth, do not rise so high as to con
stitute the conscience holy. For though the subject, which in this case it is
conversant about, be God, yet still it remains defective in what is proper to
it, and truly constitutive of holiness, as it ought to be in conscience. For
example, when conscience doth consider and present God to us as a supreme
lawgiver and judge, who is * able to save or to condemn,' as James iv. 12,
when yet the heart hath not entertained this God as its natural Lord and
liege-king : in this case, though obedience be urged indeed for God, and
unto God, yet not for God, as the chief motive. So that, as speaking of
the knowledge of God, I said, men might have large and great literal know
ledge of God, yet if they knew not God as God in himself, they wanted a
holy knowledge of him ; so say I in this case, though conscience may eye
God in many respects, under which he is revealed unto us, as a judge, or
a sovereign, yet if not under this, as he is set up as our chiefest end, the
conscience is not holy in respect thereof.

3. For the clearing of this I add, that natural conscience being leavened
with self-love, doth naturally and heartily urge only such motives on the
heart as do concern self, and in such a way as self-interest is rather spoken
for than God's. The meaning is, that when such motives only are urged,
and professed, as are but fitted and suited to self, although those considera
tions be taken from God, yet in this case, not God's interest, but our own,
is pleaded for. There are many considerations may be drawn from God as
presented to us in Scripture, which alone considered are fitted but to move
self-love in us, which is naturally our chiefest end. As for example, the
consideration had of God as a lawgiver, a commander, a judge, able to
save and to condemn, doth more properly speak for self than for God ;
for they urge but what is in God, in relation unto self. And although God
and his name be materially used, and objectively, yet finally, and so formally
and really, self-love is more regarded and spoken to in them, than God's
interest.

Obj. But you will yet say to me, May not, and doth not, natural con
science hold forth to men unregenerate, that God ought to be a man's
utmost end, and that it is the duty of the heart to be moved with arguments
drawn from thence ?

The answer in general is, that if the meaning be that such thoughts and
considerations do materially come to mind, that is, that natural conscience

CHAP. VI.] IN OUR SALVATION. 275

hath such flying thoughts under its consideration at times, it cannot be
denied, for it cannot indeed avoid them. For if God himself be the en-
lightener of conscience, as hath been declared, then surely he will, to the
end of leaving all men without excuse, cause at times such thoughts to pass
through men's hearts, as flashes of lightning use to do through natural dark
ness. And natural conscience is not only capable thereof, but cannot resist
their being the matter of its thoughts. But now in the acting and manage
ment of these, and such other considerations, darted in by God, is the
goodness or holiness of conscience itself seen and discovered. The apostle
hath this saying, 1 Cor. i. 21, speaking of the heathen, that ' by the wisdom
of God the world knew not God.' Which implies two things : 1. That
there were suggested to their thoughts, by God's Spirit, many divine con
siderations, leading on to, and tending to discover God unto them, which
is therefore termed the wisdom of God, that is, which he suggested to their
thoughts as object matter for their thoughts to work on. But, 2, their
spirits, which took in these notions of God, did make use thereof according
to the predominant principles within itself, and not according to the ten
dency of the things themselves suggested by God unto them ; and so they
through their own wisdom or corrupt principles knew not God ; no, not by
those notions that God suggested unto them. Here you see the wisdom
suggested by God is received and made use of according to the qualification
of the receivers. Now what the apostle speaks there of natural wisdom, of
the knowledge of God, I apply unto natural conscience in the thing in hand.
It is true, natural conscience doth take in such suggests as these, that God
ought to be a man's utmost end, and that it is the duty of the heart to set
him up as such. But still these are made use of but according to the tem
per and disposition of conscience itself (which is the receiver of these) which
is poisoned with self; so that although these suggests, as to the matter of
them, be good, yet the conscience itself, that is the suscipient of them,
may be, and is, in the management thereof, deficient of holiness ; yea, and
the motives or motions themselves, which conscience maketh from hence,
are (as they come from it) deficient of that holiness is proper thereto. So
then, if the conscience be holy, it must not only take in the matter of such
considerations and suggest them to the heart, but it must urge and enforce
them with that vigour and strength which is answerable unto the virtue,
spirit, and power that is in them, and worthy of the motives themselves.

This deficiency of natural conscience herein is discovered by these parti
culars.

1. Inasmuch as conscience being prepossessed with self-love's interest,
as its chiefest end, it thereby becomes weak and faint in the pressing and
urging of God's interest as a man's chiefest end, for these two are incon
sistent. It gives not the due accent, puts not the weight, the emphasis
thereon; it cries Shiboleth in the pronouncing, and so dishonours, spoils,
enervates, and withers them in the propounding. Conscience being weak
through the flesh, miscarries with them whilst it conceives them, and hath
not strength to bring forth. Some motives perhaps drawn from God it may,
and doth, with a powerful hand shoot up to the arrow-head, so as they
pierce the soul through and through ; but these motives drawn from God
as a man's utmost end (which in their own nature and ordination are, and
should be the great artillery) natural conscience doth faintly and weakly
pursue, lets them fall at the cannon's mouth, dischargeth them without
powder, so as they make no impression or dint on the heart at all ; yea,
they never reach it.

276 THE WORK OF THE HOLY GHOST [BOOK VI.

2. If it urgeth such considerations, yet not constantly in the course of a
man's life. Alas ! they come in but now and then, and but as God is
pleased to convince the soul of its defects ; but this principle is not made
natural and inlaid therein. And if such considerations do come in, they
come unseasonably, post factum, after miscarriages, and at times of God's
reckonings and accountings with us (as the prophet Daniel urged upon Bel-
shazzar, a profane, idolatrous heathen, that l that God in whose hands were
his breath and ways, him he had not glorified,' Dan. v. 23), so to continue*
and condemn us. Whereas the right cure and season of such considera
tions (if the conscience were made holy) is before we act, or inter agendum,
in the time of acting ; otherwise they only come as witnesses against us in
obedience.} And the reason of this is, because they are not natural to such
a conscience, but come in forcibly.

3. By urging motives of so high concernment so faintly, instead of giving
demonstration of any true holiness to be therein, it discovers the greater
sinfulness, falseness, and hypocrisy towards God. For insomuch as it
taketh in and suggesteth the matter of such considerations, it pretends to
be for God, and to discharge its trust committed to it ; when yet, like a
false-hearted pleader at the bar, who is bribed by the adverse party (for
such is self-love in a man unto God), it pretends to this and that, but
urgeth nothing home, and his tongue falters whilst he seems to plead for
him whose cause he hath undertaken. Now this is really and in truth the
greatest dishonour that can be put upon God ; as, in the like case, any
sovereign prince would esteem it, if his agent or minister, that appears for
his interest, should either urge any lower interests or properties than those
of a king (as such which he stands upon), or urge his proper interest, as of
a king, coldly and faintly. Docet negare, dum urget timide* His name, and
the greatest glory due to it, is taken in vain, whilst it is mentioned to no
higher or more efficacious purpose.

4. And, lastly, such motives so used deserve not the name of motives.
They fall from that denomination, and they are receptions or motions rather
made in conscience, than motives made by conscience. As imperfect wish-
ings and wouldings in the will we term velleities, so proportionally are these
in the conscience. Now no power or faculty in a man can be said to act for
God as its utmost end, unless it acts with a strength some way suitably.
It is an observable phrase, Col. iii. 23, * Whatsoever you do, do it heartily,
or with all your might, as to the Lord.' The import of which is this : that
whatsoever is truly done to God, and for God, he being so great a God, and
the nature of his service (as they say of a king), being such, as it falls short
and is deficient of what deserves the name of service in respect to him, or
by way of motive for him, if it be not performed with vigour and strength
answerable ; it is therefore not done to the Lord, unless it be heartily. And
this is true of all the motions conscience makes for God ; they are not for
him, nor worthy of him, nor indeed motives as for God, unless prosecuted
predominantly for him above all other ends.

So then two deficiencies, or fallings short of holiness, have been disco
vered to be in natural conscience.

1. That it falls short in an effectual direction to, or instruction in, the
right manner of obedience to the law. It either not knows, or practises
not, what are the inwards of duties, because it was never elevated to the
knowledge of God as God in himself, and so is ignorant how to call for a
worship or obedience suitable unto him, which consists in spirit and in truth.
* Qu. ' convict '?— ED. f Qu. « disobedience '?— ED.

CHAP. VI.] IN OUR SALVATION. 277

2. It also falls short in that which is the eminent part and office of it,
namely, faithfulness to God, to try vigorously on the heart such motives as
are drawn from God's interest, set up therein as our utmost end. And
these defects lie in the very light of conscience, and in conscience itself,
besides what deficiency is discovered in the effects themselves, which are
answerable to these defects in the cause itself.

8. I shall make this additional remark to complete this head, that this
deficiency in the light itself, from conscience to true holiness, appears and
manifests itself in the effect ; namely, that the light that is in natural con
science maketh not the heart good, it sanctifieth not, and therefore itself is
not good, with that goodness which is proper to that faculty. As that is a
good tree which maketh the fruit good, so that is a good conscience which
maketh the heart good. This is a certain truth, that the difference between
saving light or knowledge, and common light raised up into a great blaze,
are difficultly distinguished in themselves abstractly considered, compared
with themselves, although the difference in itself is great, consequently, as
by the fruits they are distinguished manifestly in the issue and event.
Insomuch as the difficulty in distinguishing them thus in themselves hath
occasioned a great divine* to say, Non distinguuntur nisi consequenter, ad
actum voluntatis, that they are not distinguished unless consequently, to
the act of the will. Which indeed holds true in respect of discerning that
difference, but not in the real distinction of the lights themselves ; for the
difference must needs be in the light itself as the cause, or else one faculty
in an unregenerate man needed not sanctification and regeneration. Now,
that that only is a good conscience which maketh the heart good, appears
both by Scripture and reason.

1. By Scripture. Panl therefore said he had a good conscience, because
he desired to live honestly in all things, Heb. xiii. 18. For else, had he
had never so much light, which had still directed him and instigated him
to good, yet had not wrought in him a desire to live accordingly, he could
not have termed his conscience good. And therefore, also, having a
good conscience is put for a holy conversation (by the apostle Peter, 1
Peter iii. 16), as the cause for the effect; for so it follows, ' That speaking
of you as evil doers, they may be ashamed, that accuse falsely your good
conversation in Christ.' Therefore a good conscience makes the man good.

2. In reason it is evident. For when anything hath lost that special
virtue, which once it had, to effect that which it was ordained for, we say
of it that it is not good, which that familiar saying of Christ confirms in
the general, « Salt is good, but if it hath lost its savour ' (or virtue of its
seasoning and diffusive virtue to season other things), ' it is good for no
thing.' Compare Luke xiii. 34 with Mat. v. 13. Yea, if it might be sup
posed good for some other inferior purpose than what that native virtue once
eminently served for, yet we use to say of a thing in such a case, that it is
not good ; that is, not answering its kind. Take any drug which hath a
cordial virtue : if that virtue be gone, you use to say it is naught, though
some weaker or lower effect it may still retain. Take wine when it is
soured, or the spirits of it are gone : you say it is naught, that is, as it is
wine ; it still may make good vinegar, or may serve some other use. A
purging drug, when the purgative strength of it is gone, it is not good ;
though it may have so much left as to stir the humours a little, yet if not
enough to carry them away, it is not good, because it wants that virtue it
was ordained for, although still a skilful apothecary knows how to make

* Ainesii Medulla, lib. i. cap. 3, Tkes. 4.

278 THE WORK OF THE HOLY GHOST [BOOK VI.

some use of it. Thus conscience, though it retain some weaker acts it had
in man in innocency, and which now are common to a man regenerate and
unregenerate, yet the special virtue and energy of those acts it then had,
and which now in a regenerate man it hath in sanctifying and purifying,
being lost and gone, the special proper goodness of it is gone and lost also.
It may serve to stir the humours, both the guilt and power of corruption,
and it may serve to drive corruption in, but its purging virtue is gone.
And though God doth make use of those weak properties that remain, so
as to discover sin, or to witness against the sinner, yet the native use is
extinct, and so it is not a good conscience.

CHAPTER VII.

How a natural conscience, in its highest operations, is deficient in that which
is necessary to make it really holy.

Now, to give a demonstration of the deficiency of conscience, in its ope
rations on the heart in all particulars, might be too large ; I shall do it but
in some few, which shall be fitted to two cases or conditions of men unre
generate, under one of which all such men's conditions will fall, and in
either of which it will appear that natural conscience sanctifies not the
heart throughout, as regenerating grace doth.

The first case is, that in men unregenerate there are to be found, besides
light of conscience, virtues, and impressions on their wills and affections
inclining them to good, which the heathens called semina rirtutum, seeds
of virtues, inclining them unto what the light of conscience doth direct them
unto ; and in this case will it not be said that it maketh the heart good, or
that a goodness of heart doth accompany it ?

But 1. None had a universal goodness, no, not in that sphere of moral
good, but were deficient in some virtues, whereunto the light of their con
science did direct them. God did never make light of conscience, and
moral impressions to virtue, adequate or even in any man, that is, not of
like extent, but left it so as in those who naturally or otherwise have had
most of moral inclinations in them, yet their consciences have had strong
convictions to such duties and actions unto which their wills and affections
have had no inclinations stamped on them to correspond therewith, but the
contrary inclinations have been left to their full strength. And this God
doth to give a ground of discovery unto all men of their natural condition,
by letting them see the strength of corrupt inclinations, and their empti
ness of good, by some such particulars. This is exemplified both in hea
thens, Jews, and Christians. The heathens had dispersed among the bulk
and multitude of them all seeds of virtues ; but so as all were not in each
and every man, but one had justice, another abstinence from pleasures, a
third continency. God withal left each of them in their dispositions naked
and void in respect of some virtues or other. Thus Socrates was given to
the love of boys ; and such vile affections is the very instance Paul gives of
the wisest of their philosophers (Rom. i.), that so that fatal doom might
with condition be pronounced of all and each, which the apostle there re-
cordeth, ' They withheld the truth in unrighteousness.' Their corrupt
hearts were too headstrong for their consciences to rule in some particular
or other.

I confess, I have sometimes wondered at those high passages I before

CHAP. VII.] IN OUR SALVATION. 279

rehearsed, both concerning their crying up right reason, and also of their
professing to live thereto ; as being a seeming vindication of them from
that which the apostle, Rom. i., chargeth them withal, viz., ' imprisoning
the truth in unrighteousness ' in some things. But in the end I perceived
the juggle (for it was truly such) ; for whilst all cried up this right reason
in the general as their rule, and professed to live by it, yet come to the
particulars, therein each sect or person would judge this or that to be,
according to right reason (or nature, as they termed it) as they listed, and'
as agreed with their lusts. Diogenes accounted self-pollution, or (as the
apostle terms it) ' defiling their bodies ' (sv iayro/fc) ' committed alone by
themselves,' to be lawful, and according to nature ; which the apostle
(Rom. i. 24) instanceth in, as one of their philosophical practices. Plato*
(the divinest of them) held communion of wives. The like might be said
of others. ' Though all men understand what is meant by iron, what by
silver, as soon as they hear each named ; yet ' (says Plato) ' when we use
the name of just or good, one is carried to one thing as just and good which
another dislikes, and we differ therein amongst ourselves.' Thus he con-
fesseth. And hence, under this general proclaiming the right rule, and
magnifying right reason (as all did), so many sects arose amongst them,
differing in their judgment of what was just or unjust, morall}7 good or evil,
lawful or unlawful, so as every one did surrender the judgment of his reason
to his lusts ; yea, and made many abominable vices things in their nature
indifferent ; leges natura opiniones suas faciunt : f each made his own opinion,
and what they had a mind to, the law of nature and right reason. And
then indeed they might well boast (as they did) they lived according to right
reason ; for wherein their virtues fell short, or their lusts overruled them,
they would flatly argue for that to be lawful, or natural, or indifferent, and
so blessed themselves in their own deceivings. And, if I mistake not, the
apostle had this very thing in his eye when he says, ' They became vain in
their reasonings ' (drtXoyiff/Ao?g), ' and their foolish heart was darkened,'
Rom. i. 21 ; and ' professing themselves wise ' (so each sect pretend),
1 they became fools,' the vainest that ever were, corrupting themselves in
what they knew naturally, and making use of corrupt reason in them to
defend what natural reason condemned. And so I may make a parallel
between the mystery of iniquity among the heathen and that in the popish
religion. The pope cries up the Scriptures in general, and professeth to
give us religion from thence ; but then he, taking on him to be the supreme
judge, can and doth give us out from thence what religion he pleaseth, and
frameth opinions to his own lusts and ambition ; and so did the philo
sophers, whilst they cried up reason.

2. Both the light of their consciences, and also their highest virtues,
when they did most exactly fall on them, did carry them but to the letter,
but not to the spiritual part of any virtue. At the best, they are said to
do but the things contained in the law (ra, rou VO,<AOU in the text), even
wherein they were a law unto themselves. Observe it, they are not said to
keep the law, neither to have the law written in their hearts ; whereas of a
believer both these are at once affirmed, John xiv. 21, ' He that hath my
commandments, and keepeth them, is he that loves me.' First, he is said
to have the law truly and genuinely stamped upon his soul ; and secondly,
out of that principle is said to keep it ; whereas these have but the duties,
the outward works of it written there, and accordingly do but ' the things
of the law.' Or again, they may be said to have the effect of it, as brute
* De Repub., lib. v. t Tertullian.

280 THE WORK OF THE HOLY GHOST [BOOK VI.

beasts are said to have the work or effect of reason, as bees in making their
hives, &c. The works which they do are opera intelligentifs, as if reason
had done them ; but they do them not from a principle of reason. And
this difference did Augustine long ago urge and insist on, in his answers to
Pelagius, and Julianus, and the Massilienses, who urged this text, that the
light of conscience, and virtues, and good works thence flowing were such
as had a true and real goodness in them. But he* distinguished how that
in the law commanding, and in every action to be done according to the
hw, there were opus, or (as from the Stoics he termed it) offidwn quod faci
endum est, the duty that is to be done ; et finis, vel propter quod faciendum,
the end for which it is to be clone. Which end he still asserts against
them, to be not merely the good of any creature, though a public good to
the whole world, but the chief end of a good action is God's glory, who
himself is the chiefest good and the chiefest end. The officia, the duties,
are not the law, but only rot, rov VO/AOV, the things of the law ; officia legis, as
Beza interprets it. But love to God is the end of the law, and the per
formance of it, 1 Tim. i. 5, and so it is the soul and spirit of it ; and when
it is not written as the supreme law and sovereign dictate in the conscience,
it may be said the law is wanting there.

In heathens nature spoke out, and their highest pitch was to love virtue
for virtue's sake, judging and valuing it to be the greatest ornament of their
rational souls. They therefore decried all outward respects as unworthy,
and too mean to be motives unto virtuous actions ; but yet still all their
admiration was raised no further but to virtue itself, and virtuous actions
for themselves, as the supreme excellency. They never raised virtue to a
tendency or subordination to God, and to glorify God, as God, by it;
herein they fell short, and therefore short in holiness. For I may safely
affirm, that if a Christian himself could thus love true grace, and prize it as
a supreme excellency, and love goodness only as it is a habit in the soul
which makes us good, this would not be holiness. For in so doing, a man
would value it only as a particular good unto his own soul, which is but a
small piece of the creation of God. And the mind, in so doing, would but
glory and centre still in itself (as well as in valuing riches or honours), and
not in the Lord ; for there is the same reason in either.

The second case is this, that to the Jews and us Christians, there are, by
the revelation of the law and will of God, many duties of God's worship (as
prayers, meditation, holy conference, and reading the word) \vhereunto there
are small, if any, moral inclinations stamped upon men's wills to assist them
in them, or facilitate these unto them ; and therefore conscience, calling
upon the heart for such duties as these, is forced to raise the tax or levy of
them, by calling in foreign assistance and aid. And for a supply of natural
strength and inclination unto duties of this kind, it is reduced to such
motives of the law as are fitted to stir self-love in the affections ; as fear of
hell, &c. And this is also the case of temporary believers under the gospel.
Now in this case it doth yet more evidently appear that the light of natural
conscience doth not sanctify the heart throughout, as grace in a regenerate
man in some measure doth.

1. Natural conscience puts a necessity upon the performance of a duty,
saith and urgeth that it ought and must be done ; but it puts no inward
freedom and willingness into the will to the performance of it, as grace doth.
For grace makes a man willing, as conscience makes the duty necessary. It
puts an inclination, ' a spirit of liberty and freedom ; a free spirit, an ingenu-
* Lib. iv., contra Julian., cap. 13.

CHAP. VII.] IN OUR SALVATION.

ous spirit,' as David calls it, Ps. li. 12. And therefore Paul opposeth
(Gal. v. 18) the working of the spirit of the law, or of conscience by the
law, in these words, ' If you be led by the Spirit, ye are not under the law,'
and so e contra. Now, to be led by the Spirit is to have the will ready to
follow God in everything ; to have the will easily carried on to a duty, for
leading implies readiness of following : Isa. xi. 6, < A child shall lead them ; '
that is, a little thing may persuade them.

If it be objected, that conscience carried on the will to do duties, for else
they would not be done,

I answer ; There is a willingness which is intrinsecal and direct, and per
se, when a man hath a mind and will to a thing for itself ; and there is a
made willingness, which is per accidens, which is a comparative willingness.
There is no man so averse to anything but may be thus made willing, that
is, comparatively, andj^r accidens willing. The most covetous man in the
world, that loves money never so much, may be made willing to part with
it, and glad to do so, if it concerns his life to do it ; or if a great necessity
of bonds, or going to prison, be laid on him, which is indeed ' a constraint,'
and so Peter terms it (1 Peter v. 2) and opposeth it to ' willingly.' But a
godly man hath a ready mind to whatever is good, in the principle of his
heart, and often good duties come off at the first motion, ' To will is present
with me,' Rom. vii. 18. Or if flesh lie uppermost, and so there is an averse-
ness in the entrance, yet when God and his heart have closed in the duty
and grown familiar, he finds his whole heart to be in it.

Now, the reason of an unregenerate man's unwillingness unto such holy
duties lies in this, that they are appointed, and the tendency of them is, to
bring God and their hearts together, which indeed is to bring two enemies
together, for such are their hearts and God. And the reason of a regenerate
man's willingness is, that in the duty two friends meet together, God who
hath from everlasting owned that soul, and the soul that hath chosen God
to be his God.

2. Natural conscience gives light and enforcements from legal motives to
the duty, but it gives no new inward strength. And the reason is clear ;
for natural conscience carries a man on but upon the strength of the covenant
of works. Now, ' the law is weak ' (says the apostle, Rom. viii.) as to any
such effect. Urgency of conscience is but as if a man should come to one
that is lame, and his joints frozen and stiff, with a light in one hand and a
cudgel in the other, and waken him, and jog him, and tell him, Here is
light for you to walk by, and there are blows if you will not. Or it is as if
one should ride a tired horse ; there is a bridle to direct, and a spur to put
him on, but the rider giveth no strength for the horse to travel with.
Natural conscience in its government is tyrannical, and, like the task
masters of Egypt, requires bricks to be made, and beats men if not, but
gives them no straw. But grace adds another principle to conscience, and
that is, faith and the new creature. Faith fetcheth life, and quickening, and
strength from Christ, both habitual strength, which is called « strength in
the inward man,' and co-operating strength. « I am able ' (says the apostle)
4 to do all things, through Christ that strengtheneth me.' The spirit of
adoption not only puts us on to pray, but * helpeth our infirmities,' Rom.
viii. 28, which is spoken in opposition to the spirit of bondage. ^ The Holy
Ghost comes and fills the soul with arguments and motions and inclinations
to pray, insomuch as the soul is like a full breast till it be drawn, or a
pregnant womb till it be delivered of what is formed in it. And the ^ soul
rests not till it hath gone alone, and poured forth itself to God. Conscience

282 THE WORK OF THE HOLY GHOST [BOOK VI.

indeed wakens the old man so, as he makes him bestir himself and his lazy
stiff joints, and so to mend his pace in duties, bat still it gives no strength,
so as it is extrinsecal enforcement and instigation only, and not inward
strength, which conscience doth afford.

3. Natural conscience cannot sweeten the law to a man, and cause him
to ' delight in it,' and the duties of it, as a regenerate man is said to do
(Rom. vii.), for if it gives not suitable strength and will, it cannot give
delight ; for delight follows these, whilst forced extrinsecal motives carry us
on, and there is a grievance in the motion, for fear is an affection which
hath grief in it (1 John iv. 1 8) ; and thus though they (Mai. i. 13) brought but
the lame and the lean sacrifices, yet they grudge at it, and said ' what
weariness is in it ?' They were weary of doing anything for God, but love
sweetens all to a man : ' This is the love of God, that his commandments
are not grievous,' 1 John v. 3. Now it is a certain rule, that as natural
conscience works by fear, so faith works by love, and love sweetens the law
to a man. Conscience may bring a sick man meat, but it must be the
inward constitution of a sound mind that tastes the sweetness of meat.

4. Lastly, As thus its weakness is seen in holy duties, so in regard of sin
also, it is not able to condemn sin in the flesh. Of the law it is spoken,
Rom. viii. 3, that it discovers sin, but kills it not ; it hath power to kill
the man for sin, and to condemn him, 2 Cor. iii. 6, but not to kill sin in
the man (as the phrase is, Rom. viii. 4). As the law came into the world,
that sin might be imputed, that is, known and discovered, but not destroyed,
so light of conscience hath no farther power. Like flashes of lightning, it
on the sudden discovers, but expels not the darkness, yea, often leaves the
soul the more in the dark ; yea, which is more, it enrage th some lusts the
more, and that whilst it restrains the outward acts. So Paul, who had a
strong work of the law (through conscience) upon him, says (Rom. vii.)
that ' the law wrought all concupiscence in him.' As a horse that is reined
grows the more fierce ; as the winds that go to blow out the fire spreads it
more ; as the water in lime makes it burn within the more ; so the light of
conscience makes lust inwardly the hotter and more violent : therefore those
are more eager in sinning that have most knowledge. It is true indeed,
violent terrors of conscience upon a man, when the guilt of sin in its turn
comes to take the dominion and to reign (which is but an after part of
the dominion of the law over a man), will restrain men from sinning ; but
yet the ordinary light of it, though it restrains the acts, yet increaseth the
lust, and so doth more hurt one way than good another.

Use. Let us then mind the main and primary scope and extent of con
science's commission, and God's primary end in putting the light of it into
men, which is the same with that of the law, as the power of it and the
effect of it is the same. Now the law was sent that man's sinfulness might
be discovered, and he convinced of it, to see his weakness and the power of
sin, and his utter averseness to good and proneness to evil ; that so men,
despairing of being saved by the effects of it, or their conformity to it, might
seek help in Christ, and work anew from him, Gal. iii. 15, 16, 17, 18.
And if this use be not made of it, then God hath ordained it for another
use, to convince and condemn men by it at the latter day, and leave them
without excuse ; which use the apostle speaks of, Rom. i. And God will
make use of the light of natural conscience even to condemn the strictest
heathen.

What a great mistake is it then utterly to pervert this use and extent
both of God and it, and to deem this light of the law and of conscience,

CHAP. VIII.] IN OUR SALVATION. 283

and of the work of it, to be grace itself ? Oh ! that ever men should thus
abuse the very witness God hath appointed to convince them they are not
in a state of grace, and mistaking the intent of his speech and verdict in them,
should judge it to be grace, and because it checks them for evil, and puts them
on to good, think by conforming a little to it to be saved ! Thus the Jews
understood the law, and the effects of that in them ; and because they had
the law which God gave them, to see themselves out of his favour, they
thought therefore they were in it (Rom. ii.), rested in the law, and thought
if they conformed to it, because it called for obedience, they should be
saved, Rom. x. Whereas if men would listen to it, it would shew them
their inability to conform to it, and so begin to humble them, and to take
them off from resting in their obedience. There is enough in the light of
it to do this, for God means to judge them by it at the last day.

CHAPTER VIII.

The grounds of the mistake upon which men proceed, in judging the actings of
natural conscience to be the workings of a principle of true grace, considered
and detected.

I now come to examine those grounds of mistake which unregenerate
men go upon in the judging this principle of conscience, and the workings
thereof to grace and true goodness.

1. The first ground of mistake is, because men find it to be an inward
principle, as grace is inherent and sealed in their inward parts, Jer. xxxi. 32.
And the motions thereof unto good are not outward or external, but from
within, nor are they outward respects by which it moves.

Ans. 1. Though it be a principle within a man, as in relation to its re
sidence, yet as to the working of it upon the rest of the faculties it acts as
if it were an extrinsecal and violent principle. It may be remembered to
this purpose, how I have before proved that the motives it useth at best, to
carry the rest of the heart on to obedience, are legal, and the government
of it vigorous, whereas that of grace is sweet and natural, having the hearts
of its subjects, so far as a man is renewed. There are three sorts of moving
principles to be found distinct in men's spirits. 1st, Mere outward re
spects for things worldly and outward ; such as are the motives which arise
from our lusts as carried forth to outward objects. 2dly, There are the
outward impulses by which natural conscience works. And 3dly, There
are the kindly, sweet, and natural, gracious motions of grace and holiness
in a regenerate heart. To exemplify these three by similitudes^ take a
clock or a watch, and observe the principles of each of their motions. A
clock is moved by weights that hang without it ; and such are outward
worldly respects that pertain not to conscience, as vainglory, love of praise,
filthy lucre, &c. But a watch hath a motion from what is within itself, a
spring that sets all the wheels on work ; and yet the motion of the watch is
truly and indeed but an extrinsecal motion, in comparison with what is
natural. And such is that of natural conscience in respect of those duties
unto God which it enjoins ; both the one as well as the other are external,
in respect of a violence or a forcedness of their motion ; for the wheels
which move have not a naturaFpoise to move of themselves. But take a
bird that flies, there is truly and properly an internal principle of life and
motion in the wings and all the limbs thereof, which moves the whole, and

284: THE WOKE OF THE HOLY GHOST [BOOK YI,

every member ; and such a principle is grace in comparison of natural
conscience.

Ans. 2. Though it be thus a principle within thee, yet it makes not up
another self within thee, as grace doth. Though thy conscience is against
a sin, before or after it is committed, yet thou canst not say, I am against
the sin, which is thy beloved sin. No ; thyself art for it, but conscience in
thee is only against it. Hence thou canst not say with Paul, Horn, vii.,
' It is not I, but sin,' for thy conscience only stood out against it, when thy
heart was wholly for it. But this a regenerate man can and doth say ;
and this was it which moved Austin to fall off from that interpretation of
Bom. vii. : that the passages thereof should be meant of an unregenerate
man (of whom once he understood them), because he found that though
the light of his conscience was against the sin, yet made not up another
whole inward man, which a man might term himself. Yea, you may ob
serve, that when conscience speaks against a sin, it speaks to the rest of
the whole man as to a distinct person from itself, though it be seated in the
man ; for it speaks thus, Thus thou oughtest not to do, or this thou hast
done. The language of conscience is as the language of another person,
whose part it takes, even of God to a man, as Menander said, Jv rue, andciv
$ ffwiidyaiz ©sog : Conscience is as God to all, and every mortal man.
And therefore it acts the part of an advocate against a man's self. But
the grace of sanctification hath won all the faculties in their courses to go
the same way with itself. And therefore a regenerate man can say to con
science, that besides, and over and above thy checks (0 conscience) I -
have a whole new man, an inner man within me, that had no hand in this
sin, but is for God and his law, as well as thou, and serves him in the
inner man, even whilst the law of the members doth prevail to the outward
action.

Am. 3. In respect of many actings of conscience in thee, thou art a
patient, not active, or an agent. But, on the contrary, when it checks,
restrains, and condemns for sin, or invites unto duties,' thy whole heart is
against it. It is true these are truly acts of a faculty within thee, for the
apostle, Kom. ii. 15, calls them 'their thoughts' (when he speaks of their
consciences accusing them), yet they are (if unregenerate) sufferers, en-
durers, and patients under them, because it is God (as I have shewed) is
the author and actuater of them, puts a word into conscience's mouth, as
once into Balaam's, so as it cannot but speak, nor can it say the contrary,
when yet (as Balaam) the whole man is against that word, and follows
after the ways of unrighteousness, and would not have the vision, so to
speak. It is full sore against his will, and bent and grain of his spirit. In
the text, Kom. ii., it is said, evpfjuzgrvgeiv, its witness being joined with
another's, namely, God's. Thus checks and terrors of conscience are acts
upon a man, rather than of a man, and so men are endurers under them.
And therefore men hate them, and would be rid of them, if they could, or
knew how. They secretly say of it, as Ahab to Micaiah, < Go, mine enemy,
thou never prpphesiest good to me.' The other faculties do look upon it
as the Sodomites did upon Lot, and cried out, ' Shall this stranger judge
us ? ' They would thrust it forth of their jurisdiction if they could, as
none of their company. Men use mirth and jollitry to allay the checks of
it, and give themselves a medicine to kill this worm. Speculative light men
like, for it is pleasant ; but light that is busy with them, and active in
them, they like not to retain in their knowledge, Bom. i. 28 ; whereas a
godly man writes up such knowledge in his heart, as one doth memorandums

CHAP. VIII.] IN OUE SALVATION. 285

in his table-book : Prov. iii. 3, ' Write them,' says he, ' in the tables of
thy heart ; ' having said before, ' My son, forget not thou my law.' He is
as glad of new light that discovers to him a sin or corruption he saw not
before, or a duty he knew not, as a man is of finding great spoil. It is
David's comparison, Ps. cxix. 162 ; whereas another man looks upon
every such discovery of sin or duty as men do now upon a new tax or
levy, and hate the light of conscience as a task-master, as the Jews did a
publican.

2. A second ground of mistake is, that conscience is a good and upright
principle, contrary unto sin, and for what is good, and cannot be charmed
to hold its peace.

Ans. 1. The goodness that is in the light of conscience riseth not up to
the goodness of holiness, as hath been shewed. It is but the letter, not
the spirit, of the law. Now, consider that the shadow, as of truth, so of
goodness, sanctifies not.

Ans. 2. As for its contrariety and opposition unto sin, condemning, re
straining, and coming in against it, I answer, there is a twofold contrariety,
the one real and physical, as fire is contrary to water, which are destructive
each of other, and are armed with power to expel the one the other. And
thus in a regenerate man flesh and spirit are contrary: Gal. v. 17, ' The
flesh lusteth against the spirit, and the spirit against the flesh ; and these
are contrary the one to the other ; so that ye cannot do the things that ye
would.' They therefore cannot exist in a predominancy each in the same
heart ; but if the spirit that is in man * lusteth after envy, God gives grace '
to subdue it ; so as to be under the dominion of sin and grace cannot
stand together, Kom. vi. 12, 14. Such a contrariety to sin as this is not
in the light of an unregenerate man. But there is another sort of con
trariety, viz., testimonial (for unto a witness the text compares it), which
in appearance conscience bears to a sinner. But indeed it is contrary, only
as a witness is to a bad man and a bad cause ; contrary only in this, be
cause he comes in and gives testimony against him, and that not out of a
contrariety or antipathy to the man, but as witness of the truth. Paul hath
told us such a testimony is remote from enmity ; Gal. iv. 16, * Am I there
fore your enemy, because I tell you the truth ? ' Or the contrariety is as
that of a lawyer that pleads a cause against a man ; he is said to be con
trary, only because he speaks against the man. And indeed in these testi
monies conscience is rather contrary to the man that sins, than to the sin
itself ; for it expels it not. It hath not a destructive virtue in it ; but a
beloved sin, notwithstanding light of conscience testifying against it, doth
in a predominancy continue still in the heart. Or if you will, it is but a repre
sentative or demonstrative contrariety, not a natural. Light hath a natural
contrariety to darkness, and expels it ; whereas the light of a glow- worm
only discovers itself in the dark, but enlighteneth not the air round about it.
And therefore, though thou hadst never so much light, that, directed to good,
checked thee for evil upon all occasions, and continued to do so all thy
days ; if this wrought not a desire to live well in all things, but thou goest
against it, and imprisonest the light of it, this will aggravate thy sin. And
however thou takest this for a good conscience (as if conscience had a
peculiar abstract goodness in it), yet when the naughty man that lived
against conscience goes to hell, what will become of this good conscience ?
It will even go to hell with thee, and be thy executioner ; yea, and even
conscience itself will be most punished there, for that is the part on which
the wrath of God lights. It is the tunnel through which God fills the

286 THE WORK OF THE HOLY GHOST [BOOK

vessel with wrath ; and that, both because it gave light only, but no power ;
as also because the man whose conscience it is was wicked, and his hes
naught. And therefore though conscience was against the sin thou com-
mittedst, yet conscience itself will be reckoned as guilty, and to be an evil
conscience, because it wanted power to hinder thee, which power it once
had.

3. A third ground that helps forward the mistake is, that they find it a
constant principle, which will not be charmed, nor hold its tongue. And as
grace is said to be a ' seed that remains,' so is this.

Ans. 1. Consider that for that very cause it is not grace, but nature.
Grace is in us not from the first, but only after that it is received ; but
this light of conscience, and these workings of it, have been always in thee
for the time past.

Am. 2. Though the faculty itself always remains, yet thou shalt find, if
God turn thee not to him, sin winning ground of it, and weakening the
exercise of it, till it hath put thy conscience past feeling. Whilst men are
young, their consciences are tender; but as they grow old, they are
hardened ; and this is part of their growing in wickedness. So, Eph. iv.
19, it is said, ' after they are past feeling,' which implies that they had a
sense once. It is the like phrase to that you use of a man dying, you say,
He is past sense, past speaking. The allusion there is to palsy-benumbed
members, which are come to such a pass that they feel no pain. Con
science having spoken often, when it sees it cannot prevail, ceaseth to
speak ; yea, 1 Tim. iv. 2, Paul speaks as if some men's consciences were
in the end ' cut' (so the phrase by Beza is interpreted), ' seared off with
a hot iron,' as a putrefied member, that is grown dead and senseless, useth
to be ; not that the faculty is cut off, but it is meant in regard of the acts
of it, which are cut off, and men walk as if they had no consciences. The
reason is, because (as I said) the exercise of it depending upon God's work
ing on it, and in it more or less, therefore when he hath striven long with
men, in and through the checks of their consciences, in the end ceaseth
striving, and then conscience ceaseth to check any longer. And therefore
God is said to give them up to a reprobate mind, that is, void of judgment,
even in judging those things sins which are to the light of nature most
abhorrent, and as the phrase in such case is, ' inconvenient ' (which the
apostle there useth, Rom. i. 28). Whereas David's smote him for number
ing the people, when he was old (for that was towards the end of his reign),
as well as, when he was young, it did so for his cutting off Saul's lap.
And Paul when old, and the time of departure at hand (as he says in the
Second Epistle to Timothy), yet then he continued to serve God * with a
pure conscience,' as in the 1st chapter of that epistle, ver. 3, himself speaks.

Or if this light in natural conscience be not, in the exercise of it, almost
extinct, yet it will be quiet and suffer itself to be close prisoner, not striving
to get out, as, Rom. i. 18, the phrase is ; but any truth in a good conscience
will make the prison too hot for it. The evil conscience will keep com
missions and writs lying by it, and not so much as open them, much less
put them into suit ; like those lights in those Roman urns, that give light
within, but never break forth, because they were made of such matter as
had light only, and not heat ; and such is the light of a natural conscience,
till God joins his wrath with it. But on the contrary, in a godly man light
against any sin, or for the doing any duty, like fire imprisoned and
smothered, burns inwardly, and ceaseth not till the flame break forth, Jer.
xx. 9. When Jeremiah, through fear and discouragement, was resolved to

CHAP. VIII.] IN OUR SALVATION. 287

preach no more, but to live a quiet life with the world, when he knew it
was his duty to do otherwise : ' In the end ' (says he) * it was fire in my
bones, and I could not stay or forbear.' Men use a natural conscience as
a dark lantern ; they shut up as much of it as they please, and if it burn,
let it shine inward, it shall not outward. Grace will not be soused or
dealt with, but like the apostle (who spake it as led by this principle) in
the end, it says, ' I cannot but speak the things I know,' Acts iv. 20.

4. A fourth main ground of mistake is, that religion is expressed unto
us, by making conscience of what we do ; and uprightness is understood to
consist in this, that we follow our consciences. A conscionable man, and
a religious man, are equivalently put each for the other. Yea, did not
Abimelech plead it, Gen. xx. 5, and did not God acknowledge this to be
integrity, ver. 6, he having in that matter of Sarah gone according to the
principles he was enlightened with. Had he known her to have been
another man's wife, he would not have taken her, for he made conscience
of committing adultery ; and this God takes for integrity, inasmuch as
he went not against his conscience.

Am. 1. I answer ; That all do and must acknowledge, that when a
man doth so act according to an erroneous conscience (as to the matter of
fact, taking that to be a duty or lawful which is a heinous sin, and which
is incompatible with the state of grace for the present), though in this he
principally acts out of and according to his conscience, yet therein he
hath not that integrity which is required to salvation. For example, Paul
thought verily he ought to persecute the church ; and what he did therein,
he did out of conscience ; yet he was far enough off from sincerity or
integrity, for the matter of fact could not stand with godliness. Now as
conscience may thus, in the matter it directs, be damnably erroneous, unto
the prejudice and certain hazard (as to the present) of man's salvation, so
it may be, and is much rather and more usually defiled, and deficient, and
false unto God, in respect of the manner of performance, and in respect of
the end it moves for ; and even when yet it guides aright unto what is the
right matter of the duty, yea, and is obeyed therein by the heart. Holiness
and integrity do always essentially lie in urging to the right manner, and
propounding right ends in duties, but it doth not always consist essentially
in the matter, or outward duty to be performed. An action for matter
mistaken may yet in respect of the ends of it be accepted, as in David's
offering to build a temple ; but not e contra. So that in these cases what
thou dost is out of conscience, but far off from integrity. The bow may be
a strong bow, and the arrow may be good, but if the eye that shoot it be
a-squint, and aims not at the right mark, the shot miscarries ; so it is here.

Am. 2. What is truly and properly integrity, but a conformity of a man's
heart and actions unto the rule ? Even as truth is said to be an agreeable-
ness unto that which is its rule ; as truth in a man's speeches is an agree-
ableness to what is in the things that a man speaks of ; and truth in the
things themselves is a conformity to those ideas or images of them which
are in the mind of God, the fountain of truth. Now every man's con
science being every man's immediate rule and square, hence, when a man's
actions are conformed unto the light that is therein, there may be said to
be (as to that respect, and within that sphere) an integrity in the action
which a man doth according to his light. But there is a higher rule
above conscience (' there is a higher than they,' as Solomon speaks, and
one * greater than our consciences,' as John says) even the word of God,
which consists of spirit as well as the letter, and so is ' a two-edged sword,

288 THE WORK OF THE HOLY GHOST [BOOK VI.

dividing between the marrow and the bones, which is a judge and a discerner
of the thoughts and intents of the heart,' Heb. iv. 12. And to this spiritual
light conscience itself must be conformed, set, and turned, and by this
light the goodness of conscience is alone to be measured ; and yet natural
conscience utterly swerves from this light, even when it directs to the letter
and outward action. Hence therefore those actions, so performed, accord
ing to this light and dictate of conscience, want that integrity which is the
truth and soul of them ; because they are" not conformed to, nor agreeing
with the supreme rule. It is a conscientious work, but not a work wrought
in God ; because though it is a conscience, yet not a « conscience of God'
(as Peter speaks) in the man which doth it. For example, take a church-
dial that is joined to a clock ; although the dial follows the clock never so
truly, and so on its part there is a conformity to its next rule, yet if the
clock be not set to the sun, that is the supreme moderator and keeper of
time, it cannot be said to be a true dial, nor a true clock. For both the
clock and it also are appointed to tell the true hour of the day, wherein if
they fail, they swerve from their ordination they were (as such) made for.
So when the dial of thy outward actions agrees with the clock of thy con
science, and thy hand turns as the clock moves it, yet if conscience itself
be not set right, and made conformable to God's interest and ends, who is
the supreme rule of goodness and integrity, both are false to him, and err
in what he is most concerned. In a word, as truth is conformitas rei cum
archetypo summo, so integrity of heart is conformity of conscience, and of
all in the heart, to the highest rule. And yet when a man speaks as he
thinks, and what he says is an untruth, though indeed it is not a lie, for
there is some integrity in his speech, yet there is not an absolute integrity
in relation to the thing that is spoken, for it is falsehood, and that which
he ought not to speak. So it is here in this case.

Ans. 3. As for that allegation concerning Abimelech, that his following
his light of conscience was acknowledged integrity by God himself, the
answer is,

(1.) That that speech of God being in answer unto Abimelech's plea made,
it is to be understood as spoken in the same sense that Abimelech himself
meant it. God talked now with a heathen, and speaks not in the language
of his sanctuary, nor in the dialect of that court he means to keep at the
day of judgment, but, by way of concession, acknowledgeth such an integrity
to have been therein, as Abimelech stood upon, viz., a moral integrity;
which is, when the action that is outward agrees to the inward light that is
in a man, and so is an integrity in its kind, but not an evangelical integrity,
such as should be accepted to the salvation of a man's person. If you
bring me a brass shilling, and plead that it is good brass, good metal, I
should readily acknowledge it such ; but if you press me to take it for a
shilling, or demand if it be good coin, I deny it. Thus, in Ezekiel also,
God speaks in their language when he says, ' If a righteous man fall from
his righteousness,' &c. And such also was that speech of Paul, when
speaking of his unregenerate estate he says of himself, that « as touching
the righteousness which is in the law, he was blameless,' Phil. iii. 6, 7,
which must be understood of that kind of righteousness whereof he was
there treating, which was that righteousness which was current among his
fellow-pharisees. So (says he, ver. 5), 'I was according to the law a
Pharisee.' Yea (ver. 6), he reckons together with it, ' persecuting the
church ;' and all this the Pharisees judged an excellency. And he speaks
in all this but their language. And he doth the very same, being called

CHAP. IX.J IN OUR SALVATION. 289

before a court of Pharisees (Acts xxiii. 1), where, being accused and brought
before them as guilty of high crimes, he makes his apology, and justifies
his whole cause in these words, ' I have lived in all good conscience before
God to this day.' He speaks this in their dialect, according to what they
who accused him, according to their principles, accounted a good con
science. And, besides that, it had been to no purpose to have alleged his
integrity as a regenerate Christian, unto them that were no way apprehen
sive of it : the 6th verse shews also that his purpose was to get off from
these his enemies by pleading their principles, and so in their sense he
might well say (as he doth), I have lived in all good conscience to this day.
For what they counted living in a good conscience (and was the truth in
him) that he had done all his life. He had followed his conscience in all
things according to their strictest principles. But if you had brought him
before God's court, and bidden him speak for himself, you should have
found him in another tone, as (in the 'same Phil. iii. 9) you hear him
uttering of himself, how for ten thousand worlds he would not be found in
that righteousness. * That I may be found in Christ' (says he), ' not having
mine own righteousness, which is of the law.' Now then, as Paul, speak
ing before the Pharisees, to justify himself as in man's court, speaks in
their dialect; so God, speaking to a heathen (Abimelech), answers him
in his, when he acknowledge th in that action integrity to have been
in him.

Or else (2.) It may be termed comparative integrity as to that particu
lar, in comparison to other actions and carriages of his against conscience,
and acts of other men who sin against their consciences : as a judge, that
is free from bribes, and partiality, and injustice, is said to be a man of
integrity ; that is, he is comparatively such as a judge, though not in other
respects as a man personally. He may do justice out of vainglory or im
portunity, as that unjust judge did in the Gospel ; and this is comparative
integrity, because he is free from those common corruptions in judging that
others are subject to. And so compare the carriage of Abimelech's heart
in this, with the ways of other heathens, and it was integrity ; or with
other of his actions, and it was integrity : but it was not absolutely so.

CHAPTER IX.

That the natural conscience may approve of the law, and commend the duties
enjoined, yet it is deficient in those acts. — A discovery of those defects.

The next head belonging to this discovery, is a consideration of the
defects of natural conscience in all those effects fore-mentioned, which are
reduced into two generals.

I. A respect of what good the law requires.

II. A restraint of sin or evil.

} I. As to a respect of what is good ; the two first effects are,

1. That the conscience approves of the law and duties thereof as good.

2. That it commends them as such to the heart, and binds the soul over
to the performance of them.

The query then is, whether these two be not the same with what are the
proper effects of grace (as to these two particulars) and what difference that
is specifical may be assigned thereto. For, Kom. vii. 16, this is recorded
by Paul in the name of men regenerate, and as the voice proper to them —

VOL. VI. T

290 THE WORK OF THE HOLY GHOST [BOOK VI.

it is the voice of Jacob — to ' consent to the law that it is good.' And so, in
Bom. xii. 2, to prove what is the good will of God, is a proper effect of the
renewing of the mind : ' And be not conformed to this world, but be ye
transformed by the renewing of your mind, that ye may prove what is that
good, that acceptable, and perfect will of God.'

To which I answer,

Ans. 1. It is true there is a great seeming affinity and likeness between
the approbation and the instigation of natural conscienee and renewed con
science. For the same word, the very same, would not have been used to
express the one and the other by the apostle, Rom. ii. 18, and Phil. i. 10.
Of an unregenerate Jew he says in the one place, ' Thou knowest his will,
and appro vest the things that are excellent ;' that is, the things of the law
as excellent and good ; and in the other, Phil. i. 10, praying for knowledge
to be given to the Philippians (and if there were any knowledge better than
this, surely he would wish them it), ' I pray,' &c., ' that ye may approve
the things that are excellent.' The words are the very same, and dom-
/z<a£g/t>, the word there, is the same that is used, Rom. xii. 2, when the
knowledge of a renewed mind is spoken of. And it is taken from a gold
smith, that both tries and allows of silver as good and current. And silver
so tried is called 8oKif&6v. So as indeed there must needs be a likeness.
, Ans. 2. The difference or deficiency of natural conscience will be dis
covered by two things. An inquiry

(1.) Into the several grounds of the assent of regenerate and unregene
rate men's consciences.

(2.) The differing manner of their assent. And the question in both is,
what is that proper goodness or excellency, for which the one or the other
doth approve of the law as good.

First, For unregenerate there are two grounds, and perhaps many other,
which may help forward this assent.

[1.] Some for the wisdom and concordancy unto reason which appears
in that law, and the commands thereof. As reason is man's excellency,
so what agrees with reason it approves as most excellent. The heathens,
as you heard, magnified the dictates of conscience under the notion of right
reason, as the general title they gave thereto, and so was the ground of
their assent and approbation. Now, the duties of the law agree with the
common principles of right reason in men, and the deductions out of those
common principles, and also the rules of it, have the greatest harmony and
agreement in them, one with the other, that may be. And so far as reason
doth apprehend this, so far doth natural knowledge and conscience acknow
ledge a goodness and an excellency therein. And to shew this was the
ground of the assent to it, we have an express scripture, speaking of the
Gentiles and their approbation of Moses's law, as it was given to the Jews.
And Deut. iv. 6, ' This is your wisdom in the sight of all nations, which
shall hear all these statutes, and shall say, This is a wise and an under
standing people.' It is, you see, the wisdom, the harmony to reason, they
are taken with, and unto which the law did super- eminently approve itself.
This was Gallio's principle : Acts xviii. 14, « And when Paul was now about
to open his mouth, Gallic said unto the Jews, If it were a matter of wrong
or wicked lewdness, 0 ye Jews, reason would that I shall bear with you.'
He saw reason why wrong and wickedness should be punished, but for
God's worship he saw none. If it were a matter of wrong and wicked
ness, reason would, says he, or as in the original, XUTO, Xd/ov, ' according
to reason I would bear with you ; ' that is, listen to you. But God's wor-

CHAP. IX.] IN OUR SALVATION. 291

ship and Paul's doctrine lie saw no reason for, and so it was out of his
element ; besides or above the rule he judged of things by, and he thought
it a just excuse. You see, he made reason his professed rule, and as far
as that gave him light for his particular light, so far he judged of things of
this nature ; and if others go further, yet still by the same rule. Thus
men in the church, seeing no reason for the spiritual part of religion, and
strictness in God's ways, therefore account the ways of God foolishness,
1 Cor. ii. 14. The reason is, because they see not the reason of them, for
what we see no reason for we use to account folly.

[2.J A second ground which works on others to assent to the law, that
it is good, is, that they see how the whole and the particular laws thereof
do tend to the good of men, and many of the laws to a general and com
mon good. God hath moulded and fitted the commandments to the con
dition of the reasonable creatures, and their good, according to their con
dition in this world, as well as for his own glory, and to sanctify himself:
Deut. x. 13, 'which I command thee for thy good.' That consideration
is put in as the motive to obedience, as being found in the law. Men see
that the tendency of the duties of the first table are for the good of men's
souls. Their consciences acknowledge there is a God ; and if so, then he
must be worshipped, or they cannot be quiet or happy. They have im
mortal souls, that must live in another world, and therefore it is meet to
apply themselves to this God, according as he hath given command how
he will be worshipped. Then for the commands of the second table, all
may readily see how they manifestly tend unto the general good of men.
As the fifth commandment, if there were not superiority and obedience, as
to parents, magistrates, &c., the world would prey one upon another, and
all fall into confusion ; we should teach our children to despise us, when
we come to be old and stand in need of their help. ' Thou shalt not
murder,' it is a guard to the lives of all ; * Thou shalt not steal,' a fence
and hedge to the goods of all men ; ' Nor commit adultery,' this proved
that their own children, and not strangers, should inherit men's estates.
Such considerations as these are found in most of the commandments ;
and accordingly these, or whatever else like these, may cause them thus to
approve them.

I come to the grounds whereupon a regenerate man doth further assent
unto their goodness, upon which, to be sure, an unregenerate man doth not.

1. Not only because it accords with reason, but also because it is an ex
pression of God's most blessed will, which is the supreme rule of goodness.
And this especially commends it to a regenerate man also ; yea, and this
commends it to him enough as good, in some particulars wherein yet he
sees no reason for it at present. David admires indeed the equity, the
wisdom in the law, for which he terms them the ' wondeiful things of the
law.' But that which commends it most to him was, that it was ' the law
of his mouth,' as his expression is, Ps. cxix. ; his will, his command, who
was the righteous and the holy God: Ps. cxix. 137, 138, 'Righteous thou
art, 0 Lord, and upright are thy judgments ; and thy testimonies that
thou hast commanded are righteous and very faithful.' He assents to
their goodness, because God commands them, Rom. xii. 1, 2. Though
the service he is to perform to God be reasonable service (as some under
stand the word), yet the goodness that a renewed mind approves in it is,
that it is ' the good and acceptable will of God.' And that is the good
ness which the TO doxi/jjdfyiv, or the approbation of a renewed mind there
spoken of, pitcheth upon more eminently. That it is that which God

292 THE WORK OF THE HOLY GHOST [BOOK YI.

commands, and that which God is pleased to accept when performed, this
is it endears it to him, and for which he accounts it good. And therefore
though he should see no reason, yet that it is God's will is enough to
commend it to his conscience. So it was to Abraham, when God bade
him sacrifice his son. So to Eli: ' It is the Lord' (says he, 1 Sam. iii. 18),
* let him do what seemeth to him good.' What God thought good, he should
think so too. Which holds, as to endure God's suffering will, which was
the case there, so to do his commanding will. There is the same reason
for both. You may see this in Christ, Ps. xl. and Heb. x. compared, * Thy
law is in mine heart ; ' Ps. xl. 8, ' And I come to do thy will.' This prin
cipally commended the command of laying down his life, that it was his
Father's will : * Thy will be done ;' and 'As my father hath given command
ment, so do I,' John xiv. 81.

2. The most proper goodness for which a regenerate man assents to the
law is, that in the spiritual part of it it is the image of God's holiness, and
tends to set up God in the hearts and lives of men. We know ' the law is
holy and good,' Bom. vii. ; which, ver. 14, he speaks in respect of the
spiritualness of it. Ps. cxix. 140, ' Thy law is pure,' says David, ' there
fore thy servant loves it.' Purity is the holiness of it, as it is the image
of God's purity : * Blessed are the pure in heart,' that is, the holy in heart.
And all holiness lies in setting God up. And the more of this he spies
stamped upon any command, the more he assents to the commandment as
good. To which purpose it is observable, Neh. ix. 13, 14, that having said
that God gave them good laws and statutes, and so calling them good because
God gave them, he instanceth in the following verse only that of the Sab
bath: Oh! that commandment, it was a good commandment indeed ! And
why ? But because it was to be kept holy to God ; God is to be sanctified
upon that day; and to that end it was appointed, and a whole day set apart
to that end. This took his heart.

The second thing I mentioned to manifest this difference, was the diner-
ing manner of this assent of the one and the other. In an unregenerate
man it is rather an assent of reverence than of free approbation.

There is a 'majesty of the Lord's,' which shines in the uprightness of
his law, and in the lives of his saints, as they are conformed thereto, Isa.
xxvi. 10. The life of this transcendental goodness of holiness shining in
the law, lights upon the conscience, as the splendour of the sun doth upon
a sore eye, and finding it hath a commanding brightness in it, it cannot but
yield to be glorious. For if it should deny this, its own winking at it, and
being dazzled with it, would confute itself. And this the apostle holds
forth, 2 Cor. iii. 7, alleging concerning the law, that such was the glory
that shined in Moses his countenance, who was the deliverer of it, that the
people could not stedfastly behold it. It was so as they could not but
acknowledge that there was a glory in it, which typified forth what their
hearts did towards the law itself. But as I said before, this is rather a
commanded, extorted, reverential assent the conscience gives to this its
goodness, than free, and out of liking and ingenuous estimation of it. So
as men's consciences rather say as those in Acts iv. 16, ' We cannot deny
it,' than that we do freely like it. Look what kind of approbation their
hearts give to the holiness and righteousness that shines in an upright man,
the same and no other it doth or can give to the law itself. For the reason
of both is the same ; holiness in a godly man being but the same law writ
ten in his life, that is given in the word. Now, then, observe what kind of
approbation it ia a wicked man gives unto the holiness of an upright man,

CHAP. IX.] IN OUR SALVATION. 293

and the ground of it. Herod he was convinced of John's holiness and just
ness, it was an assent of fear and reverence : ' He knew,' says the text, ' he
was a just and an holy man,' Mark vi. 20. But withal it is said, ' Herod
feared John, knowing he was a just man, and an holy, and observed him.'
And thus it is that men assent to the law as holy. That part of it which
reveals the image and the glory of God in it, it commands an assent and a
subjection to it, rather than they freely give it; an assent of reverence, not
of love. So then it is rather assent in a wicked man, than consent, which
implies a willing yielding up the mind to it, and of all in a man. That
word used, Eom. vii. 16, ffv^^i ru vopw, * I consent to the law,' is empha-
tical. It Englished, is this, ' I say together with the law, that it is good :'
implying that it is free and ingenuous, and that all in a man together say
and join with the conscience, that it is a good law; there was a joint vote or
suffrage of all the faculties. Here is consent, not assent only. It is one
thing to ' receive the truth,' another thing to ' receive it in the love of it.'
Those in the Thessalonians received the truth, but not in the love of it ;
they assented to it, but they consented not to it. And therefore, if you
observe it in that place before quoted, Phil i. 10, though the same phrase
is used that is used, Eom. ii., of an unregenerated man, that the one is
said to ' approve things excellent,' as well as the other, yet there is this
added by way of difference, ' that your love may abound in knowledge, that
ye may approve the things that are excellent.' It is an approbation out
of knowledge, rooted in or joined with love.

. And that wicked men's assent is but such as hath been described, appears
by this, that they wish there was no such law, no such duties to bind them.
As Balaam, though he assented to that word God gave him, and could
speak no other, yet wished for, and desired some other message, yea, the
contrary : so doth the conscience and heart of an unregenerate man. And
therefore, Jer. v. 5, their knowledge of the law is compared to bonds ; as
also, Ps. ii., to cords. For as they endeavour to imprison their light in
unrighteousness, so they account themselves as prisoners fettered with the
cords of it, which they would break or shake off. Whereas a regenerate
man- looks on them as bracelets ; — (so Prov. vi. 21, 22, ' Bind them about
thine heart, and tie them about thy neck') — which a man puts voluntarily
upon him, and looks at as ornaments. For though they reverence the law,
yet they may wish it were not. Keverence is often severed from love. When
an austere holy tutor keeps a rakehell in awe, he may reverence his tutor
much, as a man that is good, and wisheth his good, and yet wish he were
from him, and out of his tuition.

The second effect mentioned was, that conscience commends the law
to the heart as good, and lays an injunction upon it, for the performance
of it.

There are two things in natural conscience makes it put two steps towards
this, but there is a third in which it fails, and makes a halt.

1. Conscience assents to the goodness of the duties of the law in the
general, that they are good to be done in such respects fore-mentioued.

And 2. It further also particularly tells the heart, that it ought now at
this time to do them ; yet it cannot bring the heart to assent, that the per
formance of these duties are particularly good to him, that is, that his good
lies in the performance of them.

Or thus ; there is, 1, An assent of reason, that in general it is good;
2. An assent of his subjection to it, that he ought to do it out of a sense of
the majesty and superiority it hath over him ; but, 3. Not an assent of

294 THE WORK OF THE HOLY GHOST [BOOK

suitableness, or sympathy, or mutual delight, that it is best for him ; which
assent is in a godly man's judgment to be found. For as he is said to
* consent to the law that it is good,' so to delight in the law as good. And
the word ffwr^do/^ai, implies a joint delight, a concurrence of all in him in
that delight. Even as that other word ct^u.pjj/u,/, imported a joint sufierage
or consent, and both as between things suitable, both argued the commands
as suited his whole man ; Ps. cxix. 70 sets forth and illustrates his sense
and meaning herein by this opposite comparison, ' Their heart is as fat as
grease, but I delight in thy law.' The comparison carries this with it, that
the same natural delight which in outward things they found suiting with
and nourishing their carnal hearts to a fatness and contentment, the same
I find in thy law, as suiting all within my soul ; and verse 72, ' The law of
thy mouth is better to me than thousands of gold and silver.' Not better
in itself only, but better to me, says he. And this ariseth out of a suitable
ness and sweetness of taste, which ver. 66 holds forth, ' Teach me good
judgment and knowledge.' That which is translated good judgment signi
fies good taste ; it being the same word that is used, Ps. xxxiv. 9, * Taste
and see how good the Lord is.' So David prayed there for two sorts of
knowledge of the things of the law : 1. Scientiam visus, which he calls know
ledge, whereby men see the commandments to be good in the general ; and
not this only, but also, 2dly, Scientiam gustus, knowledge of taste, that is,
that he might have a rectified palate to taste the goodness that is in the
commandments and the keeping of them. And this will lead us to another
note of difference, besides the former given upon that place Phil. i. 10 (where,
when the same words are used of a regenerate man's approving that are used
of an unregenerate man's, Rom. ii. 18, as was shewed ; and therefore we had
need to take hold of what differences the place will give), and it is the same we
are now upon, he prays they may abound in all knowledge and in all sense :
•TratfjJf aidqffsi, a knowledge that had sense and taste joined with it, that so
they might, namely, upon such a knowledge, ' approve the things that are
excellent.' And so this prayer of Paul's accords fully with that of David,
' Give me good judgment, or sense of taste and knowledge ;' which two
words Paul useth, and our translators have rendered, as the former, ' know
ledge and judgment.' And accordingly ver. 68 of that psalm, we find the
greatest good that David desired, was ' to know and keep these statutes ;'
his words are these, ' Lord, thou art good, and dost good.' And what is
the mind and meaning of these so deep concernments ? But this : * Lord,
as thou hast infinite goodness in thee, and as ever thou intendest to do me
good, yea, and if ever thou wilt do any good for me, do this.' What ?
4 Teach me thy statutes.' If God from heaven should have bidden him to
ask one request that was most eminent in his heart and desires, it should
have been this, ' Teach me thy statutes.' This is a preface to a petition
which his heart must be in, in a peculiar and extraordinary manner affected
with, that he should urge it upon the highest consideration that can be
alleged. For he calls upon, and urgeth, all the goodness that is in God's
nature, * Thou art good ; ' and also all those vast purposes of his doing us
good, which is ' above all we are able to ask or think.' "^

Natural conscience is able to judge in the general, that the law is better
than sin, and that to obey it is better. Therefore Peter appeals even to those
wicked Pharisees, Acts iv. 19, * Whether is it better to obey God or man,
judge ye.' And Socrates had done the like even to the consciences of the
heathen Athenians, in the same words well nigh ; so that, take it in the
abstract proposal of it, and no man can deny it. But out of suitableness,

CHAP. IX.] IN OUR SALVATION. 295

&c., to judge that it was better for them in particular ; as David said, « the
law of thy mouth is better to me ;' this particular assent out of experience,
is joined with the taste which uregenerate men want. It is an assent, I
say, out of experience of their goodness. For as they find a suitableness
to them in themselves, and a taste of their goodness, so they find they do
them good. So Micah ii. 7, ' Do not my words do good to them that are
good ?'

And whereas it will be objected, Doth not conscience tell men it would
be better for them if they would obey, and that it will go worse with them
if they do not, and so presents the duty as particularly best for them ?

Therefore I add this third conclusion concerning their assent : That it
is one thing to present a thing as good for me by consequent, another thing
as good to me simply considered in itself such ; as for example, a physician
presents a potion to a patient, and bids him drink it, tells him that it is
good for him, that is, by consequent good for him, because it will restore
him and deliver him from death. But all the physicians in the world can
never persuade him, that it is simply good, and of itself good for him ; for
his own smell, palate, and stomach tell him to his teeth the contrary, and
are ready to rise up against it. And thus even when conscience tells a man
such and such duties of the law are good for him, it can nor doth say no
more in effect but that they are good by consequent, that the omission of
them will be death to him. But not all the angels in heaven, nor ministers
on earth, can never work an assent in him, that in themselves they are
good for him, per se, simply good. No ; for his corrupt heart and judgment
tells him the contrary, and he finds no relish in them, in his knowledge of
sense (spoken of), even his heart pronounceth the contrary. Thus indeed,
and in this sense, a righteous man may look upon the greatest afflictions he
ever had as good for him, that is, by consequent : ' It is good for me I was
afflicted ;' but not for themselves, no man rejoiceth in them. There is no
affliction, but for the present, in itself, is grievous ; yet by consequent he
looks on it as good, that is, that will work for good : but at no hand as
upon things which a man would have to choose, as wherein his happiness
lies. But, lo ! that you may discern upon what terms a godly man judgeth
them good ; afflictions (which are in themselves so grievous) David esteemed
good, and profitable and comfortable unto him ; for this reason, that God
used them as means to teach him his statutes. Thus, Ps. cxix. 71, 'It
was good for me that I was afflicted, that I might learn thy statutes.' That
must needs be good simply and in itself to a man's esteem, which will
sweeten and make afflictions, and the bitterest of afflictions, good in his
esteem. Yet such are God's statutes to a holy heart. So that, to con
clude, this natural conscience in such a man may tell him, that this or that
duty is to be done, and that he had best do it, or that it is best to be done ;
but never that the very doing of it is best for him. Of the bitter potion,
they may say it is best to be drunk by them : but that it should be judged
and found best by a man in the present drinking of it, as food is, so it is
not, nor can be. And yet the commandments were such to David ; ' In
keeping thy commandments there is great reward,' Ps. xix. This for the
two first effects.

296 THE WORK OF THE HOLY GHOST [BOOK VI.

CHAPTER X.

Though natural conscience may prevail with men to do the duties required,
yet not for conscience sake, in the sense which the Scripture gives.

Natural conscience prevails with men to do that good which it enjoins ;
and that not only out of outward respects or worldly motives, but upon
principles and workings of conscience. But the main question or thing to
be searched out in this is, what it is in Scripture sense truly and accept
ably to do a thing * for conscience sake.' For discovery of which I must
have recourse, First, in the general, unto what I have before premised as
an undoubted and undeniable conclusion (by which all our actions shall be
judged at the latter day), that in the balance and estimate of the Scripture,
nothing is acceptably done for conscience sake, but what is principally done
for (rod as our utmost end, and for conscience principally as respecting God
as such. Which laid as a foundation (and it is the great foundation of
the practic part of our religion), all under- pretences of doing things for
conscience, with which men soothe up themselves, will presently vanish
and come to nothing. When the apostle speaks of the actings of that
affection of ' sorrow for sin,' 2 Cor. vii. 9, * I rejoice not ' (says he) ' in
that ye sorrowed, but in that ye sorrowed xara 0go\ that is, for and accord
ing to God,' and as looking at God and his interest as the moving cause
thereto. The rule there given concerning the acceptableness of that affec
tion of sorrow for sin, for its object, holds true and good of conscience and
every faculty, and the workings of it. So that if you sorrow for sin com
mitted against God, yet if not xara ®&ov, respecting him chiefly therein,
it is not, in Scripture sense, accounted godly sorrow. And so, if you do
never so much, out of never so violent and efficacious impulses of con
science, yet if conscience doth not therein move in the virtue of respect to
God chiefly, it is not to be accounted a good conscience. And this latter is
founded upon the same equitable reason whereupon the 'former is founded.
For there is the same measure of holiness in one faculty that is to be found
in another. If sorrow for sin stirs upon under-respects, and not for God,
it is not true sorrow, although sorrow for sin. So if conscience in thee
stirs up any under-respects (which it is capable of), and not chiefly for God,
it is not conscience for God, though conscionable respects may move thee.

So, then, here lies the spirit of the answer to these allegations of the
effects of natural conscience, which pierce through and annul them all, that
in Scripture sense, and in the sense of true religion, to do a thing for con
science sake is opposed to all such respects as conscience itself is capable
of, if it fall short of this.

I alleged one scripture to this purpose, unto which I shall join another,
and compare both together : Rom. xiii. 5, ' Wherefore ye must needs be
subject, not only for wrath, but also for conscience sake.' He had used, in
the words afore, this motive for obedience to magistrates, that ' he is the
minister of God, a revenger to execute wrath ' (namely, God's wrath on
thee for sin), ' if thou do evil ; ' and then infers, 'Wherefore ye must needs
be subject, not only for wrath, but also for conscience sake ; ' namely, to
be subject to the magistrate for wrath's sake as your end ; yea, for the con-
/science to look up unto God, as he that pours out his wrath by him (as God
speaks, 2 Chron. xii. 7, ' My wrath shall not be poured out by the hand
of Shishak'). Yea, and by the same reason, to look upon him as God

CHAP. X.] IN OUR SALVATION. 297

that will pour forth wrath himself immediately upon thee ; thus, to eye
God is not for conscience sake. This is but to eye his wrath and thyself,
although God be objectively eyed in it. Therefore that respect which is
left for conscience to eye in God, is God himself, as severed from that or
the like respects. In opposition to that other of wrath, this is put, to obey
for conscience sake. If you would be further satisfied herein, take and join
with it 1 Peter ii. 19, ' This is thank- worthy, if for conscience towards God
ye suffer grief.' He speaks to servants under fro ward masters, exhorting
them to obey them (ver 18), as in the former place he spake to subjects to
obey their magistrates, and in both singleth forth God as the chief motive,
and that unto conscience. And what in the one he termeth obedience for
conscience sake, in the other he termeth conscience of God, dia ffuveidqaiv
©ecu. Now it being evident that God subjectively hath not a conscience
proper to him, his meaning therefore must be, that our consciences should
be the consciences of God; that is, of God tanquam objectum finale, as re
specting him as our end, whom our consciences should principally eye and
look unto, which ver. 20 following expounds : ' This is acceptable with
God ' (says he), as presenting to us this motive, this will take God's heart,
and be pleasing to him. So look, as sorrow, because it is moved chiefly
by what concerns him, is called sorrow xara Qzov, ' sorrow for God ; ' or
fear, when it is chiefly terminated on God, ' sanctifying and exalting God
in our hearts ' (as 1 Peter iii. 15) is styled the fear of God, as in like
sense sincerity of heart is termed * sincerity of God ' (so in the Greek,
2 Cor. i. 12) ; in like manner, conscience, when it respects God chiefly,
and fetcheth its motives from him, it is termed ' conscience of God,' as
observing or respecting none else, or nothing else above him. It is God's
conscience, in that respect, more than thine own. Yea, and if conscience
had not had other respects to have been moved by, this distinction, ' con
science of God,' needed not to have been made ; as not that about sorrow,
which for the same cause the apostle maketh (2 Cor. vii. 9) ' sorrow for
God.'

Now, this conclusion being thus firmly laid, those pretensions from the
effects of natural conscience (whether that it prevaileth to carry the heart
on unto action, or that not outward respects move, but principles and work
ings of conscience do) instantly fall to the ground upon the putting this one
thing to the question, But is it ' conscience of God ' that moves thee ? This
in general.

2. But more particularly, what do men take for what is done for con
science sake, and so judge it to be integrity ?

1. Men ignorantly imagine that sincerity and integrity of heart lies in
opposition to outward respects and worldly considerations. So that if a
man's heart be not chiefly moved by such kind of motives, as if the wind
of vainglory doth not set this mill a-going, nor the golden key of covetous
desires turn not about the wards, but if they be motions from conscience
within, then they think that their hearts must needs be sincere and right.
But they do not consider, —

(1.) That the spring of conscience within will move not only without, but
sometimes against, all such respects. So in Judas, and so in Balaam, who
crossed their dearest worldly lusts ; and yet the chief motive it useth shall
not be taken from God himself.

2. Men will not see, nor are able to discern, that great beam that is in
the eye of conscience itself, not only because it is in their own eye, but also
because conscience itself is the supreme judge. They will not be brought

298 THE WORK OF THE HOLY GHOST [BOOK VI.

to imagine that self-love (that is the beam I mean) should be the predomi
nant principle in conscience as wellj as in other faculties ; but they think
all that conscience acts must needs be sincere, not considering what that
means, that there is a 'defiled conscience,' Titus i. 15, and that conscience,
in its urging motives to obedience, shews itself as full of self as any other
faculty. As Christ says in another case, first make thy conscience good,
and then the effects will be good ; otherwise, let it be conscience which
prevails and acts thee, it will nothing avail thee as to salvation.

3. Again, 3dly. Men judge those only to be outward respects which
are taken from things of this world, not dreaming that things of a higher
order and nature (of which conscience alone is apprehensive) do become
by-respects, when conscience of God is not the chief.

4. Again, men consider not that all motives moving us, or prevailing
with us unto that which the inward bent and stream and current of the
heart is against, are in a true sense extrinsecal and outward motives, as
well as worldly, if they compare them with the movings and actings of a
regenerate and renewed conscience, which works naturally, and with the
joint concurrence of the rest of the faculties, as hath been said. That is
properly an outward motive which is against the hair, against the nature of
a thing, and pondm of its inclination, as when water is forced some way it
would not run. Now if thy conscience moves thee (though it be thy con
science) to such duties as the frame of thine heart is wholly contrary and
averse unto, as to pray, to read the word, to keep the Sabbath, unto which
thou hast no inward genius nor inclination spiritual (these laws not being
written in thine heart), in these thy conscience is a violent and forcible
worker, as truly as when outward and worldly respects do move. You will
all esteem the fear of men to be an outward motive and respect, and yet
fear is an affection seated in our nature and within us, and so moves from
within : and yet being pitched upon an object which overcomes us unto
what else we would not do, we use to say an outward respect moves that
man. The reason is the same of the motions of conscience, which is but
such another principle within thee as fear is. If conscience, apprehending
the wrath of God as an avenger, chiefly moves thee, thy heart is as much
wrung and wrested (when thine inclination is contrary to the thing com
manded) as when the fear of man doth move thee.

5. Again ; men consider not that God himself and his law doth then
only become an intrinsecal mover of thee in thy conscience, when thy whole
soul hath first begun to own, entertain, and receive him as thy chiefest end,
and so thou hast taken in his interest as natural to thee as thine own, when
God is become intimior intimo nostro, then, and not till then, it is that con
science moves thee as an internal principle, and not before. But if God
and thy soul remain still at a distance, as strangers, and thou hast not yet
closed with him, all the motives that are fetched from him are foreign
and outward unto thee, as much as if drawn from any worldly thing
whatever.

A second mistake concerning what is done for conscience is, that men
judge that what is done by means, or by the influence of conscience any
way, that it is done for conscience sake, whereas many things are done,

1. Upon the stirrings of conscience.

2. Upon respects which pertain some way unto conscience only, which
yet fall short of conscience of God. And, therefore, although conscience be
the principal mover and swayer of such effects, yet still in Scripture sense
it is not said to be done for conscience sake. When the workings or stir-

CHAP. X.] IN OUR SALVATION. 299

rings and troubles of conscience set men a-work, and carry them on to
actions, they then put such actions upon this account, that they are done
for conscience sake ; and this falls out in two cases.

(1.) The first ordinary, when at the importunity and continual doggings
and yawlings of their consciences they do what they do to satisfy their con
science, which is the heathen's phrase, conscientm satisficiamus. Con
science in many men continually lies at them to perform or do such or such
a duty, and they do it. Conscience is as the disease of the wolf, if it be
not fed daily with such and such duties performed, it will feed upon a man's
own heart and breast. But this is not doing a thing for conscience sake,
but indeed for quietness sake and for peace sake. As a man yields to, and
doth many things to please a shrew, that is as a continual dropping in of
rain ; a man in that case is not said to do it for her sake, but for a quiet
life. Now many men have shrewish consciences, as Delilah prevailed with
Samson, she wearied him of his life, Judges xvi. 16, and as that judge,
Luke xviii., yielded not for the woman's sake, but for her importunity,
because she wearied him. Some men love to be at ease, to have nothing
lie upon their thoughts, to sleep quietly, and to keep a perpetual calm and
serenity of mind ; and out of the same principle that they contrive to avoid
other crosses, out of the same principle, and no other, they avoid being
dogged by their consciences, take a great deal of pains to still the child.
In this, though they act upon conscience, and obey conscience, yet still
they do it not for God in their consciences. A master sends a constable to
fetch home a runaway servant, and the constable hauls and pulls him along :
he obeys properly neither the constable nor his master, but least of all his
master. So it is here.

(2.) There are also over and above this ordinary working of the impor
tunity of conscience from day to day, which prevails to action, some extra
ordinary terrors of conscience, which do seize upon men as arrests in the
name of God, both calling upon us for arrears and non-payment of duties,
as also restraining from evils we have formerly run into, and which, like a
mighty stream, carry on our hearts in the current and channel of obedience ;
which was Judas's case : when the wrath of God was upon his conscience,
he repented, confessed, restored, and would have done anything. Now if
he had lived, could he have pleaded, or at the latter day should that plea
be accepted, I did all this for conscience sake ? No ; and yet all this was
done upon the impulses and violent provocations of conscience. As for
terrors from God, conscience is the only principle that is apprehensive of
them, and all other faculties by means thereof : God is the * Father of
spirits,' and * chastiseth men's spirits,' and conscience is that tender place
which lies exposed to, and which is most sensible of his lash, and to be
acted by this smart in doing, is but to be led by sense, as brutes are, and
not by conscience, though conscience be that sensible part, the torture of
which extorts it. Now this then is a manifest and gross mistake, that
because conscience is the subject of such feelings and smarts, and there
fore what men do hereupon they do for conscience sake ; that they abstain
from such a sin for conscience, whenas the true English and proper sense
you must resolve it into is the same with this : — a rogue dares not forswear
himself for his ears' sake, nor a thief steal for his neck's sake ; so nor these
men for their conscience sake, conscience being the part subjected to this
punishment, anxiety, and disquietment, as those members mentioned in
those other cases use to be.

To conclude ; In these cases, and of these men, it may be said, that

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THE WOKK OF THE HOLY GHOST

[BOOK VI.

conscience makes them do what they do, rather than that they make con
science of what is done, or of the doing of it ; or they may be said to
do these things for conscience, in a philosophical sense, because actings
and stirrings in conscience are the efficient cause of them ; but still not in
a theological scripture sense, according to which (as hath been inculcated)
a man is then only said to do a thing for conscience sake, when motives of
God chiefly carry ;us on thereto.

The other head of mistakes mentioned was when such respects move us,
as pertain only or properly unto conscience ; and when men act upon such
respects, they still think the action is done for conscience sake. This is
distinct from the former ; for the former speak of violent impulses of con
science efficiently, this speaks of conscionable considerations, or respects
objectively. Now there are many conscionable respects which belong only
to conscience below God, which act men : which yet when they find, they
persuade themselves they do it for pure conscience sake.

As, 1. There is a rational principle of equity and morality. A man is
alone : conscience prompts him, what thou wouldst not have another do to
thee, do not to another. This is current reason. And the reason of this
principle prevails with the man, and no outward *respect. In this case it
is certain that a mere conscionable respect prevailed. But how remote is
this from conscience of God ! This is conscience indeed of a just and good
principle, but not of God. Men do much to stick to their own principles.
Men will not be false to their own rules, nor conscious to themselves that
they are so. The text here says of these Gentiles, that they were * a law
unto themselves ;' and the truth is, that they made their own principles
their God, and men are obedient to them as unto God, and satisfy them
selves herewith.

2. Conscience of the superiority of the law, and the subjection the heart
hath to it, moves men much, and is a conscientious respect beyond all out
ward respects. The reason of the law might and would move one, if the
case were between equals, if we and the law were supposed such. Job
says, chap. xxxi. 13, that he would hear his servants' cause when they spoke
reason; but the law hath a natural authority, majesty, superiority over the
conscience. It is the husband, the heart, the wife which (as Rom. vii. 1, 2)
* hath dominion over a man.' The mere sight of their masters, with the
noise of their whips, put to flight a whole army of Russian slaves, and
brought them to obedience ; so upon the very hearing of a duty or a threat
ening, conscience acknowledgeth it ought to be subject. But still this is
but conscience of the duty, or of the external part of the law, not conscience
of God.

3. There is conscience of the excellency that is in virtuous actions to
adorn a man ; this is also a conscientious respect which natural conscience
may apprehend. Plato said, that if virtue were seen with bodily eyes, it
would ravish all men with the sight of it and the love of it. He saw some
thing in it made him say so. Conscience may see and approve an excel
lency in many virtues, and judge and affect it as their excellency. So did
Socrates. So Paul, Phil. iii. 7, accounted the righteousness of the law his
excellency. He says he * accounted it gain to him.' And therefore as the
ermine, counting her white skin her excellency, when she is hunted, will die
rather than go through a puddle to defile it ; so will many men die rather
than blemish or stain their innocency, as it is their excellency. And so is
that of the heathen to be understood, Oderunt peccare boni, virtutis amore.
And this men will not do though in secret ; they will not be conscious of a

CHAP. XI.] IN OUR SALVATION. 801

base act, they will not have occasion to think vilely of themselves. As a
man that is of a curious, neat spirit, and affects it as an excellency, he will
not do an uncomely act, no, not in secret ; it is against his spirit to do it ;
so nor will men defile that excellency their conscience apprehends such.
And it must be acknowledged that many of the heathen saw that in virtue
which made them love it for its own excellency, and as it put an ornament
on their souls. They professed to do things virtutis amove, for the love of
virtue ; they renounced vainglory and such outward respects in many of
their actions.* This indeed was a conscientious respect in them, yet still
it is not conscience of God. For if virtue be considered as an ornament
(as conscience may apprehend it, which sets a man up in his own esteem
and others') that adorns the mind, as learning doth, men may affect it, and
love it, and seek it, but still so as it falls into the same sphere and account
that glorying in any other particular doth, be it either honour or learning ;
yea, and if it could be supposed that a man prized true grace thus, chiefly
as it is an ornament to a man's soul, but yet abstracted from God, and not
directed in order to him, this would be as great a sin as those other lusts in
men are, who value either honours or such other particular good things ;
for the reason were the same. And yet this was apparently the heathens'
highest excellency, who thus left God out even in their highest attainments.
But Peter speaking of a virtue (and in itself but a moral virtue), meek
ness, 1 Pet. iii. 4, says, that as it is directed to God, being taken up and
exercised out of conscience of God, and as it is acceptable to him (as the
same Peter speaks in his second chapter) so it is ' an ornament of great
price with God.' And then God himself is respected in it ; for nothing
takes with God but what relates unto himself.

To conclude ; In all these there is conscience of an idol (as Paul speaks),
be it virtue for itself, be it grace, but not conscience of God. These are all
conscionable respects, drugs only found in conscience's natural garden ; but
still the main ingredient that should set all a -work is wanting.

CHAPTER XI.

Another deficiency in natural conscience is, that it may eye the command, and
yet not obey for the sake of the command, nor regard God as the utmost
end in their obedience.

Another effect mentioned was that natural conscience, in its instigations
to obedience, had a real respect unto God, and unto the command of God.
Laban (Gen. xxxi. 29) forbare to hurt Jacob, having a respect to God's
charge given over-night. So likewise did Balaam, Num. xxii. 18.

Of this I have spoken much before, what it is to have a conscience of
God, and to do things from such a conscience. Yet here some things
practical may be added for the discovery of this, both as to the difference
in the thing itself, and also as to the deceits men run into in thinking they
act for God and for his command. The foundation of which deceit lies in
this, that corrupt nature in us thinks much at everything we do for God,
and also having slight apprehensions and regards of God, we are apt to put
him off with any kind of respects had to him ; and we thereby so easily
come to deceive ourselves in a conceit that we act and do for him, when it is
nothing less.

1. For that respect which men may have to the command.
* Mallem f amain boui viri perdeie quam conscientiam.

302 THE WORK OF THE HOLY GHOST [BOOK YI.

(1.) Men may have an eye to the command, when yet they obey not for
the sake of the command, and so (as one says) Deo obtempemnt, non obse-
quuntar. If men take the command into their thoughts, if they look at the
command as the material cause of their obedience, and the exemplary cause
they are to square their actions to, they think they perform that regard to
the command that is due to it, when yet they regard it not so as to do the
thing because it is commanded. They look to it as their chart to direct,
but not as the spring that should move and steer them in and unto their
obedience. A slave may diligently repeat over and over in his thoughts,
and be careful to remember exactly, the command of his master, as well as
a son the command of his father ; but yet still in the slave it is not kindly
obedience, such as is performed chiefly with respect to his command, as in
a son it is ; whereas David, describing a godly man and his obedience, Ps.
cxix. 1, 2, 3, at the 4th verse shews the ground he looks at in his obedience :
' Thou hast commanded me to keep thy precepts diligently.' Others do
it out of conscience so commanding, but not out of conscience of the com
mand, which usually appears in this, that conscience lets us alone in some
commands when it is vehement in urging others.

(2.) In looking at God in their obedience, men are willing to deceive them
selves many ways.

[1.] They may have a real regard unto God as the object of the service
they perform, and with this they do but delude themselves, if it be not also
superscribed and directed to him. Now in all duties of worship performed
by us, God is the person to whom intentionally a man directeth it ; as in
praying, the person spoken unto is God ; in hearing, the person that speaks
to lis is God, and we give him the hearing, as making account that a God
speaks to us. Now, this may be, and yet still ourselves may be the final
cause or end, for whose sake, and upon whose interest, the duty is per
formed. I may speak to a man, as the person to whom my speech is
directed, when yet it is my own business for which it is intended, and so I
speak but for myself. And thus a man may perform a service even to an
enemy (as Laban and Balaam did), and intend and mind them as the object
of their service, but not as the end. Conscience herein carries a man
towards God, but this is not conscience of God. They pray toward him
rather than to him. When it is said, Zech. vii. 5, ' They fast, but not to
me,' it cannot be so understood as if God was not the object of the duty,
or the person it was directed and addressed unto (for they could not take
on them to fast but that they dealt with him, and made their supplications
to him), but the defect or default that is found is, that they made him not
the end of those duties. ' They fast,' says God, ' but not to me.' And yet
men are content to run away with this, as that regard which is due to God,
in bsing in some regard a real respect.

[2.] They may further look to God as the author and efficient of the com
mand, and the rewarder of the performance of it, and the punisher of the
breach of it, when still they respect him not in their obedience as the final
cause. They look to him as from whom the command comes, but they
obey it not for his sake, and so conscience moves from God, but not effectu
ally for God. * They return ' (says God) ' but not to the Most High,' Hosea
vii. 16. An unregenerate man's conscience looks to God the commander,
as well as a regenerate man's, but then it is either as a slave hath an eye
to his master, which is termed eye-service, as not being done heartily for
him (Col. iii. 22, 23, compared), or as an hireling on his master, or as a
condemned man upon his judge. But a godly man looks at God as one

CHAP. XI.] IN OUR SALVATION. 303

whose interest he hath made his own, and is therefore glad that God will
command him. A godly man loves the command the better because it
comes from God, and loves God the better because he is pleased to com
mand and use him. And when it is thus, then a man's works are said to be
wrought in God, Johniii. 21. The want of which is oppositely that which makes
other men's works evil : ver 20, ' For every one that doeth evil, hateth the
light, neither cometh to the light, lest his deeds should be reproved. But
he that doeth truth cometh to the light, that his deeds may be made mani
fest that they are wrought in God.' Where you see to * do the truth,' or
to act sincerely, is all one as ' to work our works in God,' that is, chiefly
upon his interest. It is termed, 2 Cor. i. 12, sincerity of God, as having
respect to him, as if none else were concerned. And no other eyeing God
in his commands, as appears by that place, will satisfy a regenerate conscience.

[3.] Men may have a real respect to the glory of God, when yet not to
that glory which is due to his name (which the Psalmist calls for), and so
not glorify him as God. Haters and persecutors of the people and children
of God, and so haters of God, yet relieve themselves with this pretence (as
having some respect thereto in their consciences) not only that * they think
they do God good service,' John xvi. 2, but farther, Isa. Ixvi. 5, ' say, Let
God be glorified.' * Hear the word of the Lord, ye that tremble at his
word. Your brethren that hated you, that cast you out for my name's
sake, said, Let the Lord be glorified. But he shall appear to your joy, and
they shall be ashamed.'

But, first, they do but say it, as there, and that faintly ; and when their
great zeal is in the prosecution of their lusts of malice, they colour it over
with taking that respect into their thoughts, and so relieve themselves with
the pretence of it.

And secondly ; If the thought thereof rise up to a zeal of God, as in Paul
and the Jews, Eom. x. 3, it did, and may do in others, in what is truly the
service of God, yet it still comes in but secondarily, not as the predominant
end and motive, but as an end taken in by the by. They act as a man
that at once can pleasure himself and another, and who will be glad it falls
out so well, that what is done for himself chiefly is also a kindness to
another. And thus a man may be glad when he can pleasure an enemy
when withal he serves himself, and will make the best of such a kindness,
as if he did it for him.

Thirdly ; And again, men may aim at doing service to God, as far as
they use to aim at serving men, as their king, as their country : as soldiers
and subjects use to say that they do service to their king and country, as
it is a common cause, magnified and cried up to do so ; and in this service
they use to spend their bloods. And after the same manner was Paul
zealous for God and the religion of the Jews, as a man would be for his king
or the cause of religion, as it is a cause in common. But thus only to aim
at serving God is too low for him. It is not enough to aim at God thus
far in thy service, as much as thou wouldst aim at men. But if thou
glorifiest not God as God, Kom. i. 21 ; that is, as such a great God ought
to be glorified, and transcendently set up above all creatures, even above
thyself ; thou dost not glorify God as thou oughtest. Many aim at glorify
ing God as far as they would serve a man, a superior ; but they must
glorify him as God ; that is, above all else, even themselves and all their
own interests ; not only by going against their interests for him, but when
both fall in, yet to be moved by his above their own.

Fourthly and lastly; There is no deceit more general than is this, viz.,

304 THE WORK OF THE HOLY GHOST [BOOK VI.

that if in the motion to any duty, the considerations of God and his com
mand were the first propounders or motioners thereof in a man's conscience,
then the man thinks them to be the chiefest swaying motives. If these get
but the start, and have but the priority of time, if they put forth the first
hand out of the womb, men then put the birthright, the dominion, or pre
rogative upon them ; and this they do, though worldly or other self-ends
do carry the work on, and are the most effectual agents to bring it to the
birth. You will find that when a man is to do any action that is good,
upon' the motion, twenty by-ends will come in about him, like so many
beggars about a great man, if he offers to stir abroad. Now, the main
repute of bringing forth the action will not be cast on that which was the
first propounder, but on that which was the main and strongest stickler in
it, and promoted it, and brought it forth to execution. Now, conscience is
apt, in most such actions, if not to be the first in them, yet to shuffle in
such considerations as wherein God should be respected, and then to cry,
this is done for God. Jehu was indeed first moved and set a- work by a
prophet, and by God and his conscience, to destroy idolatry and Ahab's
house, but it was respect to his kingdom which maintained the action, and
which' fell in and carried him through in it. And yet, because conscience
had some hand in it, he in his deceitful thoughts ascribes all to it, entitleth
zeal for God to be the only author of it : < See my zeal ' (says he) « for the
Lord of hosts.' Conscience often doth but cast in the bill, and make the
motion, and rule the suit ; and worldly by-ends follow it, bear the charges,
and are the great promoters in it ; yet then it must needs be made an act
of conscience, and the verdict is given in its name alone, as the foreman of
that jury.

CHAPTER XII.

The deficiency of natural conscience in another of its effects, viz., in speaking
peace to men upon their doing well.

2. The last effect of natural conscience in respect of what is good is, that
it gives forth peace upon doing well, as God's commissioner. And of this
tranquillity of mind, which accompanies doing virtuously, great things are
spoken by heathens, and (as would seem) out of their own experience.

And truly in answer unto this I would in the first place readily grant,
that God, even God himself, in and by an unregenerate man's conscience,
doth for particular actions speak an approbation and encouragement when
they do well. That outward blessings and outward peace in this life were
dispensed under the Old Testament (and are now) even to carnal Jews and
Gentiles, upon their outward doings that were righteous, few if any man
denies ; when yet their persons were, and are, for the same actions, liable
to eternal wrath. Now that some inward peace from God should be vouch
safed their spirits upon such actings, by which he should so far appear to
approve and own actions that are materially good, with a different respect
from what are evil ; this holds but a due proportion with that other dispen
sation of God. « The judgment of God is according to truth ' (says the
apostle, Bom. ii. 2) ; that is, God will ever acknowledge a thing to be what
in truth it is, and so will own what is good so far as it is good. Yea, even
at the latter day, then when he pronounceth some actions to have been
deficient, and in respect of the manner of performance deserving wrath and

CHAP. XII. J IN OUR SALVATION. 305

condemnation, yet then, as a righteous judge, he will acknowledge what was
any way good therein, with any other sort of goodness. For every man
shall be judged, with all the abatements his condition did or would afford,
even where he perisheth : Rom. ii. 12, ' For as many as have sinned with
out law, shall also perish without law ; and as many as have sinned in the
law, shall be judged by the law.' And conscience, as well in excusing
(which is, when a man hath done a good action) as in accusing for what is
evil, is said gvpftagTvgejv, to ' witness with,' Rom. ii. 15. Witness with
whom ? Even with God in either, God in the one witnessing with the
conscience as well as in the other. And as the directing light of conscience
is from God (as hath been said), so also the excusing light may, ad tantum,
that is, in some measure, be also ascribed unto him. I would but further
propound Jehu's case, and instance to any sober man, for the confirmation
both of this truth, and the reasons for it which I even now alleged : 2 Kings
x. 30, it is expressly said that ' God said unto Jehu, Because that thou
hast done well in executing that which was right in my eyes, and hast done
unto the house of Ahab according to all that was in mine heart.' God,
whether by himself, or by a prophet, or otherwise, I need not dispute, tes
tified to him the approbation of this fact as good. Now hereupon I urge,
that what God spake to his outward ears, the same thing this same God might,
yea, and did speak to his conscience, which is the inward ear, apprehensive
of what God doth speak. Yea, and further, God did speak this to shew
his approbation of it, to the end that his conscience should know so much,
and view it with comfort. And then God also makes an outward promise
hereupon, ' Thy children of the fourth generation shall sit upon the throne
of Israel/ This also his conscience, with a joy and contentment, might
-take in from God, as a reward of his well-doing ; which makes good the
proposition of that reason afore alleged. I might say the like in the case
of God's acknowledging Abimelech's integrity to himself, in that sense he
apologizeth for himself, Gen. xx. 5, 6.

Yet, secondly, I say (that this concession may not be mistaken), that
though God thus far doth witness with conscience, in approbation of what
is good in the fact, yet natural conscience usually doth (as it is apt through
the defilement of it) carry on its own testimony further than God ever in
tended.

(1.) Conscience proceeds too far in assuming and taking upon it this
occasion to pronounce peace to the state of the person, which is as false a
conclusion upon the premises in itself as pernicious to the man. Cain's
conscience, when it was once struck and blasted from God with the guilt
of killing his brother, ran out in a despairing conclusion. ' My sin is greater
than that it may be forgiven,' Gen. iv. 13. This sense the original bears,
and is so varied in the margin. Here conscience carried it on further than
that which God had spoken to his conscience, for his sin was not such but
it might have been forgiven ; so now, on the contrary, when God gives forth
and speaks such an imperfect approbation of the fact for the outward per
formance of it, conscience runs away with it, and speaks peace to the state
of the man, and from outward carriages pronounceth justification and eternal
peace. Thus Paul once thought himself alive, from his doing the law; and
so they cry * Peace, peace, when there is no peace,' as the scripture speaks.
And so here that distinction interpreters give, upon that of Abimelech's in
tegrity, holds true. There is integritas facti, et inteyritas persona, an ap
probation of the particular fact, where there is not so of the person and his
state. I might give many instances of this kind, how when God speaks
VOL. vi. u

306

THE WORK OF THE HOLY GHOST

[BOOK VI.

but so far to a thing, men's hearts, in the application and conclusion,
into the greatest delusions. This is true in men godly as well as unrege-
nerate. No man shall draw near to God but God will so far draw near to
him. A temporary believer, that is not in the state of grace, if he doth
come and pray to God fervently, God will put a joy into his heart, to en
courage him to come again. No man shall set a step towards God but
God will set a step towards him. But then men mistake, to the perdition
of their own souls, that what is really intended but an encouragement, they
draw and conclude to be an acceptation of their persons to eternal life, and
account joy from God to be joy in God.

(2.) A second error which natural conscience runs into, is even concern
ing matters of fact, inasmuch as God approving the fact in and with con
science, but so as it is morally good ; conscience is apt to pronounce the
same sentence, super totum, upon the whole of it, the carriage of the heart
in it, and all, and often blesseth and applauds itself in it. This is evident
in Jehu, whose conscience shewed itself unfaithful to God and him thus,
that he overlooked the carriage of his heart in it, and the carnal ends he
drave therein, and yet pronounced peace to himself upon the whole, both
for matter and manner : ' Come, see my zeal,' says he, * for the Lord of
hosts ; ' whenas the same God pronounceth of the very same fact, in re
spect of his carnal ends, that were predominant in it, and acted him, that
it was murder, Hos. i. 4. So that I may apply what befell that good Lord
Protector in the reign of Edward the VI. (who was acquitted of treason,
and yet condemned for felony), unto what befalls an unregenerate man in
this respect, that, namely, whilst for the outward fact God in this life gives
him such an answerable approbation as hath been spoken of, yet at the
same time he binds over his person to eternal wrath for treason against
himself, in not having made him his chiefest end therein, nor aimed at his
glory, which is the highest treason againt the sovereign God.

This hath been spoken by way of concession herein, and to clear it from
mistakes. I come now to a more set examination of the difference natural
conscience gives, from that which a regenerate man hath. In the examina
tion whereof I shall consider three things.

1. The differing well-springs and fountains, or originals, whence peace is
fetched.

2. The ways of peace (as the Scripture phrase is) which natural conscience
takes to fetch and bring in peace, differing from what the Spirit of God in
a true believer carries on and directs the heart unto.

3. I shall cast in some differences concerning the peace itself.

1. For the source or originals of true peace and false, I shall fully couch
my intendments in it under this following metaphor and allegory.

(1.) You may remember how in this discourse we have carried in our eye
those two dividing covenants of grace and of works, under one of which all
men are at present. Unregenerate men are under the covenant of works,
regenerate under that of grace. And I have also shewn how each of these
have a lordship or dominion over those that are under them, Eom. vi. 14,
Rom. vii. 1. And so they have the power of life and death, peace or wrath,
according as men demean themselves towards them. It was a royalty which
the covenant of works once had, to give life and peace, and to pronounce
the sentence hereof, which stood good in law : ' The commandment ' (or
covenant of works) 'was ordained' (originally) 'unto life,' says Paul, Rom.
vii. 10, and « The man that doeth them shall live in them,' Gal. iii. 12 ; and
that is all one as to have peace, absolution, and justification from them.

CHAP. XII. J IN OUR SALVATION. 307

And therefore in Scripture a covenant of peace, Isa. liv. 10, and a covenant
of life and peace, Mai. ii. 5, are equivalent.

(2.) All royalty and dominions have, as you know, courts belonging to
them, unto which the subjects of their homage come. Now, these two
dominions have all their courts and judgment for justification, &c. By the
same reason, 'speaking peace' is verbumforensicum, a forensical act, pro
perly belonging to court proceedings, or holding analogy with sentence in
a court ; and this our divines, out of Scripture, against the papists, have
largely shewn.

(3.) Each of these courts (which are first kept in the manor or mansion-
house of every man's own soul, shall be more publicly held at the day of
judgment) have their two offices, which, because we are speaking of peace,
I may term 'justices of the peace,' or, if you will, two stewards of these
courts, that are authorised to manage things in their names. Natural con
science is, by nature and legal inheritance, the steward of the covenant of
works ; but faith is by grace appointed to transact the affairs of the cove
nant of grace : Eph. ii. 8, ' By grace ye are saved, through faith.'

(4.) Every man in either state that is a seeker of peace (which I add,
because some are so ignorant that they mind not any such thing ; so the
apostle speaks of the Gentiles, Rom. ix. 30, ' The Gentiles that sought not
after righteousness'), doth seek to have his peace from that court to which
he belongs. Look what his state is, or what the jurisdiction is which he
is yet under, look what homage he belongs to, unto what he falls in his
own spirit, and unto that court he secretly comes and hath recourse for a
sentence of peace and life. If a man belongs still but to the covenant of
works, although now, man being fallen, that covenant be utterly unable to
give peace, yet this having been the ancient custom of this manor in Adam's
time, when the covenant was in power and force unto such ends and pur
poses, and this being the natural law between the creature and Creator,
thither therefore do poor deceived souls come all of- them still to take up
their copies for life and peace. And natural conscience being by nature
constituted the supreme judge in that court, will hold its place ; and being
true to its lord and master's royalty, and having never yet submitted to the
supreme jurisdiction of faith, and these poor souls knowing no better, they
come and deal with conscience for life and peace ; and conscience takes
upon it to proceed according to the ancient rules and customs of that court,
and so sets men on work a- doing, exacts the performances of such and such
duties, then undertakes how it will thereupon issue out peace and comfort.
Satisfy me, says conscience, by doing what I direct and instigate you to
(and nothing will satisfy it but doing what it commands, nothing else will
bribe it, no other pay passeth current with it), and thou shalt have inward
peace from me. Yea, and further, if men be slack and negligent in those
dues, it tortures, disquiets, and issues out writs of threatenings, &c. And
thus, as it undertakes to sanctify by urging legal motives, so also to justify
and pronounce peace in a legal way ; for indeed it was once ordained to
both.

(5.) But now, Sthly ; On the contrary, this covenant being made void,
and so God having given unto free grace the dominion for justification and
true peace, Rom. v. 21, grace is said to reign to eternal life, and it hath
taken the kingdom to itself. It is therefore now become the only true
fountain of peace from God the Father, and from our Lord Jesus Christ.
It is written on the frontispiece of every one of Paul's epistles, that by the
inscription over the porch you may know to whom the dominion apper-

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[BOOK VI.

taineth, even unto grace from God and Christ, upon whom peace and life
do hold.

(6.) This grace in God's heart will be applied unto us only by faith in
our hearts, for it can trust no other principle within us. And though it be
the lord of peace, yet it doth not issue forth a sentence of peace authen-
ticly, but upon men's believing, and by faith ; as lords do not give posses
sion without their stewards: Rom. v. 1, ' Therefore being justified by faith,
we have peace with God through Jesus Christ.'

(7.) Lastly, These two have divided the world, from the fall to this day,
into parties, the one seeking righteousness of peace by the works of the
law, the other seeking it by faith : Rom. ix. 30-32, ' What shall we say
then ? That the Gentiles, which followed not after righteousness, have
attained to righteousness, even the righteousness which is of faith : but
Israel, which followed after the law of righteousness, hath not attained to the
law of righteousness. Wherefore ? Because they sought it, not by faith,
but as it were by the works of the law : for they stumbled at that stum
bling-stone.'

This differing way of seeking peace by conscience or by the covenant of
works one way, and by faith in another way, began in Abel and Cain,
the two prototypes of regenerate and unregenerate men, Jude 11. Their
way is called * the way of Cain.' And the difference is evident by the 4th
of Genesis and Heb. xi. 3 ; both sacrificed and worshipped God ; but, Heb.
xi. 3, ' Abel offered it up by faith ; ' that is, he looked not at the performance
as that from whence he must have his peace and acceptation with God, but
by faith, by believing, he looked on his free grace and promise of the
Messiah given. But Cain erred in his heart, not knowing this way of peace,
but thought to go the old way of works, when yet he wanted power to per
form them, in which way natural conscience led him. He brought his
sacrifice as a performance, and was so stout and stiff in his principle, that
he was in a rage that God should give a manifest token he was not accepted.
And God on the other side, perceiving him so angry, says to him, ' Why
art thou wroth and sullen, Cain? I will deal with thee according to thine
own principles.' And out of his own law and covenant of works, by which he
thought he had the better of God, God confutes him : Gen. iv. 7, ' If thou
dost well (or good), shalt thou not be accepted ? ' This is plainly thy
covenant of works by doing good to be accepted ; therefore, in the next
words it is opposed to all sin, * If thou dost not well, sin lies at the door.'
He speaks to him in his own language, and yet beats his own weapon to
his head, and bids his conscience for the time view over, and examine his
own performances and ways, and particularly the frame of heart wherewith
he did offer this sacrifice. * The sacrifice of the wicked is an abomination
to the Lord,' much more when he offers it with an evil mind, as Cain had
done. And for time to come, God bids him to look to it that he did well
in all things (seeing he stood upon it), or he could not look for acceptation.
And thus God dealt with the Jews when they were sturdy in the opinion
of their own righteousness : Ezek. xviii. from verse 5th to verse 10th,
* But if a man be just, and do that which is lawful and right, and hath not
eaten upon the mountains, neither hath lifted up his eyes to the idols of
the house of Israel, neither hath defiled his neighbour's wife, neither hath
come near to a menstruous woman, and hath not oppressed any, but hath
restored to the debtor his pledge, hath spoiled none by violence, hath given
his bread to the hungry, and hath covered the naked with a garment ; he
that hath not given forth upon usury, neither hath taken any increase, that

CHAP. XII.] IN OUR SALVATION. 309

hath withdrawn his hand from iniquity, hath executed true judgment be
tween man and man, hath walked in my statutes, and hath kept my judg
ments, to deal truly ; he is just, he shall surely live, saith the Lord God.'
Wherein he offers to deal with them according to that covenant of works
they trusted in, and puts them to it, thereby to shew them their inability
to perform it. Thus the division began, and so it went on to Paul's time,
Rom. ix. 81, 32; and as it was then, so it is now, and will be to the end of
the world.

These are the two contrary sources, and also ways of peace in the general
set out; and this metaphor of a way the apostle takes up and follows, Rom.
ix. 30, terming it a * seeking' or a pursuance, by a metaphor from men's
running in a way or race.

2. Let us now trace and follow each of these sorts of men in their several
paths which they take, than which nothing more discovers the differenc3
of them. And because rectum est index sui, et obliqui, I will first set out
in few words the way of peace by believing, or faith, as it runs in opposi
tion to this high way and road of all mankind, which conscience will needs
mislead them in.

If God means to give true peace to a poor soul by the tenor of the
covenant of grace, the way he takes is this.

(1.) He breaks the old peace which conscience had spoken, and to that
end comes in with a new light upon this heavy, dull-eyed conscience
(that hath but half an eye by nature to discover to a man his sinfulness,
and shews but the outside of it), and God by this new light gives a man a
true and thorough sight into that condition he hath continued in, and gives
him a view of the sinfulness of all his works and performances (yea, of
those from which conscience hath been so bold as to speak peace formerly
unto him), by discovering to him the defect, for manner and ends of them.
Conscience plainly tells him, the true God thou hast not glorified (as Daniel
told Belshazzar, Dan. v.), nor hadst him ever in thy thoughts, to mind and
pursue as thy dearest interest. And so conscience discovers how the in
wards of his soul are very rottenness, and that he never did a good action
(in respect of what should be the soul that gives life and spirit, that makes
an action truly good), no, not one in his whole life. A man hath a new
light which runs through the inwards of all, as the Spirit that moved in the
wheels. I saw (saith Paul) that all concupiscence wrought in me, Rom.
vii. 8 ; that the best and rightest actings of the law on my heart by my
conscience had only this issue, to bring forth motions of sins ; and now the
law which I thought had been ordained for life, I found to be unto death.
And, my brethren, because that natural conscience was the great misleader
in this, therefore God's Spirit first assaults that, and storms conscience, the
first of all those towers and faculties in men's souls, and makes the breach
there. Yea, God takes this law, and the true light of it, and cutteth con
science its throat first of all therewith ; and so the whole man dies,
and all that false peace which conscience had given him expires for ever in
him : Rom. vii. 9, ' When the commandment came into my soul' (as the
light of the sun into a darkish room), this new light caused sin to revive in
his conscience, namely, the proper state of the guilt of it ; ' And I died'
(saith he) ; and it was the commandment slew him, ver. 11. And (saith
he, Gal. ii. 19), * I through the law am dead to the law.' Yea, and con
science, which was the great deceiver of the whole man, and undertook to
be the dictator and conservator pads, the keeper of the peace of this old
commonwealth, is that part of the soul that is made the rendezvous of all

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a man's sins, and all confusion and trouble for them. All a man's sins do
quarter upon conscience, and now it pays for all, bears the load, the guilt
of all. As in a man in a fever, though the other parts are in a distemper,
yet head and heart most ; and so here, though all in a man is in a dis
turbance, yet conscience is as the stomach, whither the humours are
gathered which makes the man sick to death.

Now (2.), to be sure this man will never put trust in conscience for giving
forth peace to him any more, in this former way ; nor will the heart ever
come to its court to take it up, nor to have it upon those terms as it had
wont to do. Upon this discovery, yea, by it, this court of conscience, the
chancery is pulled down, and so ever dissolved, and that justly too, for it
had run all a man's lifetime into a pramunire. And now all its decrees
of life and peace are cashiered and cancelled for ever by that one sentence,
which the soul now submits to, uttered by God upon man's having broken
the covenant of works : that ' by the works of the law no flesh shall be
justified,' Eom. iii. 20. The law is killed in the man : Rom. vii. 6, * That
being dead wherewith we were held ;' and the man is dead to the law :
Gal. ii. 19, ' I am dead by the law to the law.' He speaks of the light
and works of humiliation by which he was killed by the law : ' And I saw
I had been so deceived by it' (says he, Bom. vii. 11), that I shall never
trust the proceeding of it, or have recourse to that court for life and peace
any more. It is dead and made void to me, as to any such relief, and my
soul is as dead to it, and I have no heart, no spirit to have to do with it,
or its agent conscience, upon the old terms, to get peace by doing any more.

(3.) Now let us see what way the soul is directed unto as the true way for
peace. It is merely and entirely faith on Christ : Rom. iii. 24-26, ' Being
justified freely by his grace, through the redemption that is in Jesus Christ;
whom God hath set forth to be a propitiation through faith in his blood,
to declare his righteousness for the remission of sins that are past, through
the forbearance of God ; to declare, I say, at this time his righteousness ;
that he might be just, and the justifier of him which believeth in Jesus.'
Rom. iv. 5, ' But to him that worketh not, but believeth on him that
justifieth the ungodly, his faith is counted for righteousness.' Rom. xv.
13, * Now the God of hope fill you with all joy and peace through believ
ing.' Rom. v. 1, * Therefore, being justified by faith, we have peace with
God, through our Lord Jesus Christ.'

Yea, now that this court of faith is in and by grace's prerogative set up
to give forth peace, now even conscience itself, that was the great under
taker for peace afore, the great non- submitter to the righteousness and
peace of faith (it is the phrase, Rom. x. 3), is now glad to come and appear
in this court, and to make use of faith, and brings with it all the works
that were the darlings of conscience, which it once judged good, but now
sees to be but dead works ; as also all the sins whereof it is the drain, the
sink (and therefore is called an evil conscience), all these it brings with it,
and comes weary and heavy loaden to Christ, and cries out, Oh, sprinkle
me. Lord, with thy blood, by faith ! Oh, give me joy and peace through
believing ! The Scriptures are express : Heb. ix. 14, ' The blood of Christ
purgeth your conscience from dead works,' when nothing else can do it.
The opposition there shews how it is done : Heb. x. 22, ' Let us draw near
with full assurance of faith, having our hearts sprinkled from an evil con
science.' And this is that very same conscience that once was counted so
good, and spake so much peace once. And now this conscience, that hath
been made the seat of humiliation, the rendezvous of all guilt, is now on

CHAP. XII.] IN OUR SALVATION. 311

the contrary made the seat of justification, the receptacle or cistern of
Christ's blood, which runs into it through the pipe or conveyance of believing.

Quest. But will you say to me, Is there no use of a regenerate conscience
in the matter of speaking peace after believing ?

Ans. 1. I answer in general, when conscience its court is down, and
itself put out of office of being the supreme judge, the room where the
audit of gospel peace is held is the ear of faith, wherein and whereby God
makes the soul to hear of peace and gladness, even the joyful sound ; yet
still that peace which faith alone brings in and settles in the whole soul, is
that which quiets it, and establisheth its joy. And an eternal prohibition
is given in against all proceedings for peace, according to the former custom
of that court ; and conscience itself hath thus submitted to faith's court,
as to this supreme jurisdiction thereof. Indeed, conscience comes to be
taken in again as an under- officer under faith, as an apparitor, as an
appendix or subservient, and receives from faith a new commission : Gal.
iii. 15, 17, there is a phrase used of the law, that it was * added to the
promises' of the gospel, added, that is, as a subservient to it ; and as the
law, its master, so conscience also is added to faith, to serve it in many
offices, and among other in this of peace. It is not proper here to enlarge
upon some offices it serves in, viz., to represent what sins are in the heart,
also to instruct and direct to what is to be done by us, and instigate there
unto, or restrain from evil ; it being as a rule in an artificer's hand to guide
us in working. These are foreign to my scope ; the matter of speaking
peace, and the influence a regenerate conscience hath thereunto, is that
which lies afore me.

Faith must be the sole judge to pronounce the sentence of peace, of
justification ; and conscience, if it could bring this verdict, « I know nothing
by myself (as Paul speaks of himself) ; yet it must be silent in this
respect, and only say, ' I am not thereby justified,' and leave it entirely to
faith to transact the whole of justification another way.

Ans. 2. Yet conscience may come in as a witness in this court of faith,
to confirm that sentence.

(1.) It is a great witness to the sovereign virtue that is in Christ's
blood ; as that blind man was to Christ himself, ' Whereas I was blind,
sure I am, I now see, and this man hath opened mine eyes ;' so conscience
comes in and attests, Whereas I was wounded, blooded, and gashed with
such deep and smarting abominations, as no medicines in heaven or earth
could cure or assuage, I found that blood of my Redeemer, which faith
alone applied to me, to give me ease, yea, cure and heal those wounds,
and wash and purge out those stains, which no nitre nor fuller's soap could
do. The waves rose high, the winds blustered, and the still voice of that
blood speaking better things in me than Abel's did in Cain's conscience,
calmed all. The sea and the winds obeyed it, and were stilled at it.
Blood is made one, yea, and the first witness, 1 John v., which is no other
than the blood of sprinkling, in its efficacy, upon the very sprinkling
thereof, to make conscience as white as snow, though before it was as red as
scarlet, with bold and bloody transgressions. Conscience is that faculty
which gives the testimony of that blood, and correspondently, Heb. x. 22,
' washing with water,' which is the second witness in that of John, is
mentioned and joined with the sprinkling of an evil conscience, as here in
John the witness of blood and water in like manner are.

(2.) Conscience seconds and backs the sentence of faith, by giving in
evidence of graces and gracious dispositions in the heart ; and this in and

312 THE WORK OF THE HOLY GHOST [BOOK VI.

by the Holy Ghost witnessing with them that we truly believe, and are
persons justified by faith : 2 Cor. i. 12, * For our rejoicing is this, the
testimony of our conscience, that in simplicity and godly sincerity, not
with fleshly wisdom, but by the grace of God, we have had our conversa
tion in the world, and more abundantly to you-wards.' You see it was the
testimony of his conscience, and it is but a secondary testimony, coming in
to make good a higher sentence, and so still subordinate unto faith. And
here I give these cautions.

Caution 1. That faith is left alone to treat for a man's peace, and justi
fication, and that it alone goes to Christ to pronounce that sentence, only
conscience gives a testimony unto faith and the truth thereof.

Caution 2. That the matter of regenerate conscience's testimony is not
only fetched from outward facts or performances — these are natural con
science's court-rolls it hath recourse to to pronounce peace from — but re
generate conscience looks chiefly to the inward sincerity and carriage of the
heart to God in a man's conversation, as matter of evidence. It regards
inward and gracious dispositions in the heart, and regards not all outward
performances, further than as it hath discerned inward sincerity aiming at
God's glory to have been the companion, or rather ground of them. Con
science discerns and finds out gracious dispositions in the heart, and seeks
after such chiefly ; and then faith finds out a promise to such dispositions,
and the Hoty Ghost bears witness with both.

Caution 3. A regenerate conscience witnessth not by or with these our
graces, but as and when actuated by the Holy Ghost, who to be sure will
not use or improve that testimony to the prejudice of believing. This emi
nent disposition in Paul's heart, in wishing to be accursed for his country
men, he thus brings forth to light, ' My conscience bearing me witness in
the Holy Ghost,' enlightening me in the discovery, and strengthening con
science to give that evidence. The truth is, conscience, so far as it is
regenerated, and as thus commissionated anew by faith, is not, nor should
not be, too forward to speak, lest it intrench upon what belongs to faith,
but only to answer and give in testimony in a subordination to faith, whence
it is called in to speak. It is termed rather * the answer of a good con
science,' 1 Pet. iii. 21, than the proposition or claim of conscience first
made of itself. And it is the answer of conscience, as spoken first itself
unto, and having heard Christ's blood speaking better things than the blood
of Abel, and as having heard faith first talk of Christ's death and resur
rection for its justification (Rom. iv.) as the foundation of its answer and
apology.

But now, let us see how contrary and remote from this true way of peace
that way is, which natural conscience doth mislead men's spirits into, and
how much and how many ways it endeavours to set a man out of the way.
You may observe, Rom. iii. 17, in the catalogue or indictment of the par
ticulars, or general heads rather, of men's corruptions, this inserted as one,
* the way of peace they have not known,' as not among themselves ; so nor
to find it with God. Heb. iii. 10, 11, ' They do always err in their heart,
and have not known my ways. So I sware in my wrath, they shall not
enter into my rest.' Their erring, and erring always, this standing uni
versal errata that is found in all editions and impressions of men's hearts,
is by reason of their being thus addicted to the covenant of works, as the
sworn creatures and vassals of it.

The working of this mystery of iniquity you may perceive through all
states and conditions which the sons of men run through. For either,

CHAP. XII.] IN OUR SALVATION. 313

1. Men were never enlightened, nor natural conscience ever yet awakened,
which was Paul's case afore conversion — ' I was alive without the law' — or
before the revival of sin in his conscience : or, 2. They come to be awakened
by the law, and living also under the gospel, and being enlightened therein
and instructed in the way of salvation ; and natural conscience plays a
deceitful part in all.

The first sort, that were never struck, which were never troubled nor
humbled under the sense of their lost condition at all, are the most of man
kind. And either they are such,

1. As are regardless of peace of conscience or righteousness, in order to
eternal life ; they know not what either of these mean ; either through
want of a discovery of their sinfulness, or ignorance of a righteousness
ordained to life eternal. And such were the most of the heathens, and such
are the most of common Christians, that are ignorant and atheistical. It is
said of the universality of the Gentiles, Rom. ix. 30, « The Gentiles fol
lowed not after righteousness' as the Jews did, that is, they lived without the
sense of any such thing, and so had it not in pursuit at all. These are said
to sleep : 1 Thess. v. 6, ' Let us not sleep, as others,' namely, of mankind,
do, they being ' in the night' (ver. 7), that is, the darkness of ignorance ;
and cry ' Peace and safety' (ver. 3 of that chapter), as being ignorant of
any danger they are in, in respect of another world. But this at the best
is but quietness, not peace ; a freedom from being troubled. As if a man
deep in debt is kept by them about him in ignorance of his estate, hears of
no suits entered against him, no serjeant to attack him, no writ out for
him ; he is in a senseless security, and not at peace with his adversaries.
It is such a quiet as a man condemned to die next morning hath in his
sleep over night. It is called a ' spirit of slumber,' Rom. xi. 8, when yet
' damnation slumbereth not,' as 2 Peter ii. 3.

Now, it is natural conscience is in the cause for this. For whereas its
office is (as the prophet's was, Ezek. iii.) to ' discover to man his sinfulness,'
and to give warning of the judgments of God (as Rom. i.) ; natural con
science that is thus betrusted seeks to hide, conceals all this, even from
itself; they ' wink with their eyes,' and are said to * close their eyes, &c.,
lest they should see,' as the prophet, and Christ out of the prophet, speaks.

For if conscience at any time opens an eyelid half way, sees a little of a
man's sin, a glimpse thereof, yet it will shut the same again presently,
that it might not see what follows, and is the consequent of it, what is the
next behind it, judgment and wrath, which if it comes in so quick as it
cannot shut out the sight thereof, as the Gentiles could not, Rom. i. 32 ;
yet it turns away the next thought, and cuts off the application thereof unto
itself: Rom. i. 28, and chap. ii. 3, ' And thinkest thou this, 0 man, that
judgest them which do such things, and doest the same, that thou shalt
escape the judgment of God ? ' Thus they ' shut their eyes lest they
should see,' Mat. xiii. 15. Now this is wilful security of conscience, this
is not peace. Now if men's consciences will use such tricks as these, when
a man doth ill, to keep off the consideration thereof, or of the consequent
of it, and to pocket up, and conceal the writs of judgment, and let them lie
by and not open them (so Hosea vii. 2, ' They consider not in their
hearts that I remember all their wickedness') ; and if when a man doth
well (as he thinks), then to cry, Peace, peace ; that man shall be kept quiet
all his days. But this is not so much as true, much less peace, but deceit
and fraud. This is a making their hearts glad with lies.

Or, 2. Men's case is, that they set themselves a- work to follow after a

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[BOOK VI

righteousness in order to peace, as many of the Jews, Rom. ix. 30, 3:
are said to do ; and some few heathens, and many devout Christians amoi
papists and ourselves, use to do.

Now, 1. For those few Gentiles that sought for any kind of righteousness
above the rest, they withal professed to trust in themselves, upon three
principles : 1, to obey right reason ; 2, and that they obeyed God in obey
ing right reason ; and 3, to trust in themselves, sibi fidere. These were
the professed catholic maxims, or fundamental principles practical in their
religion. And, which is strange, the very same proper character, in the
same words, is attributed to the Jews, Luke xviii. 9, that ' they trusted in
themselves,' with this addition, « that they were righteous.' So then the
same spirit and mystery of iniquity wrought the very same thing both in
Jews and some heathens, and both from the same cause. A righteousness
both sought, and peace therefrom ; and that righteousness was in and from
themselves, on which they trusted, with despising others. And this was
their sibi fidere, their trusting in themselves. Which how contrary it is to
the fundamental principle true Christianity teacheth every one's heart that
is truly a Christian, Paul hath informed us, in making this one essential
characteristical property of a true believer : Phil. iii. 3, ' Who rejoice in
the Lord Jesus' (as trusted in, and complete to save), * and put no con
fidence in the flesh.' And by flesh he eminently intends a man's own right
eousness, which is of the law, opposite to that by faith, as by verses 6 and 9 is
evident. And how difficult a lesson it is for us to learn, and how yet withal
the main, and as it were the top, and the ultimate of all other God would
bring us to, the same apostle Paul hath in his own example, after many years'
proficiency in Christianity, taught us, 2 Cor i. 9, ' We had the sentence of
death in ourselves, that we should not trust in ourselves,' neither for bodily
life nor strength, nor righteousness, nor revelations, gifts nor grace, nor any
thing we can call ours whatever.

But 2dly. As for the multitude of such as profess themselves Christians,
which know the Scriptures, though they dare not in their doctrine make
such a profession of principles, yet in their hearts they practise it.

For the papists and their devotionists, who profess Christ, and to trust
in Christ, yet in the point of righteousness and like, you know what their
doctrine is. And as they set up the pope, as holding all his power from
Christ, yet exercising it against Christ, with profession it is in Christ's
stead, so they set up their own righteousness, graces, and doings, though
they profess to hold all of Christ, and that by his merit these were first
given. So as nature in them, too, speaks out as far as it dares.

And 3dly. For the generality of such protestants as look after a right
eousness for their peace, whilst they in doctrine profess to trust in Christ
alone by faith only, and do at solemn times do homage to it, because of
the doctrine generally professed, yet practically their hearts run the way of
all flesh before them ; and having never been struck with the sense of their
natural condition and emptiness, their peace lies in satisfying their con
sciences with duties, which in the first and chief place raiseth up and main-
taineth in them an opinion that they are truly religious and conscientious
in their ways, and then they are bold to add thereto faith in Christ ; yea,
and the opinion they have obtained of themselves from their consciences, by
complying with it in doing, is the foundation in their hearts of that their
faith on Christ.

Now as for this peace of all these sorts of men, thus raised and main
tained, it is sufficient by way of difference to say, that it hath been a peace

CHAP. XII.] IN OUR SALVATION. 315

hath grown up alone out of what is in themselves ; and not made and
founded anew, after a sight of their lost condition and of their being enemies ;
or which is equivalent to it, there is not an utter renouncing of their own
righteousness as dung, and as being afraid to be found therein (as was Paul's
case, Phil, iii.), but a peace it is that was never concluded upon a new
treaty with God, and upon new offers of free grace. The old title remains,
and they act for the maintaining of it. For they having taken it for granted
that God and they have been at peace, conscience, which they have by
nature, hath struck in to be the upholder, continuer, and maintainer of this
peace, and the conceit hereof, by doing righteously and uprightly, ' so keep
ing peace' (I allude to that speech used of Christ, and indeed only proper
to him, ' so making peace,' Eph. ii. 15), whereas true and sound peace is a
peace anew created, as the word is, Isa. Ivii. 19, ' I create the fruit of the
lips, peace ;' created as light out of darkness at first, so 2 Cor. iv. 6, or as
creatures out of nothing. It brings a man's former light and peace into
darkness and confusion, reducing the soul to nothing in itself, and in all
its performances ; and then God causing light to spring in by the face of
Jesus Christ, it grows not up out of a man's own heart and conscience as a
natural soil, as your ears of corn on the house tops ; but its original comes
from what is without the man, in God's heart and in Christ. It is a seed
and fruit that drops from the lips of others preaching the gospel of peace
either in their writings or sermons : * I will create the fruit of the lips,
peace ;' which, Eph. ii. 17, Paul interprets of the preaching of the gospel
of peace, as it is therefore termed. It is not such a peace as a man behind
hand in the world holds with his creditors, paying a little here and a little
there, in some things punctually keeping his word, and so endeavouring to
satisfy and keep them off from arrests, and so thinking he holds up his
credit still with them. But it is a peace which an utter bankrupt hath
obtained after he is utterly broke, that hath the statute sued forth against
him ; and all his creditors come in and he hath nothing to pay ; yea, further,
is discovered to be a perfect cheat, coming himself, and then paying all he
seemed to have. And what is the peace such a one can expect ? But a
total forgiveness of ten thousand talents out of mere compassion, as you
have it in the parable, Mat. xviii. 24, 27. And most of all, a forgiveness of
that treason and dishonour of which the man is guilty, in thinking to put
God off with his false coin, his self-coined righteousness, that had not his
stamp and image on it, Rom. v. 1, 11, compared. But the peace which a
man justified by faith is said to have, is by his ' receiving the atonement :'
a total discharge and acquittance through the alone satisfaction of Jesus
Christ, pleaded, and had recourse unto, ' by whom we have now received the
atonement.' The debt was sued out, the man ready to be cast in prison :
'Deliver him' (saith God), * I have found a ransom ;' and he receives it^as
a matter that wholly is from without him, and which comes as a new gift,
even as, Bom. ix. 30, the Gentiles are said to have apprehended, received a
righteousness ; so the word there used imports /eariXa/Ss, laid hold on right
eousness, even the righteousness of faith, as a hand lays hold of a gift
without itself, as, Bom. v. 17, this of righteousness is termed. Whereas
the other thought to have wrought it out by doing, as men by running win a
prize, as those other words d/ouxwi/ and e<p6a<re import (v. 31).

In the conclusion of this part of my discourse, I cast in these three differ
ences of true peace, from that which natural conscience gives.]

Diff. 1. True peace is a peace comes from without you : but the peace
of all these men by natural conscience is from within. Let me say it to

316

THE WORK OF THE HOLY GHOST

[BOOK VI.

you, brethren, and be not offended by my inverting Christ's word, the
peace that is from within the man defiles, deceives the man. It is the
peace that is wholly without, that saves and comforts the man. Only it is
received within us by faith, or we could not be comforted by it. It is com
pared therefore unto a guard ; « The peace of God, pgovgriasi, shall guard
your minds ;' (pgouga, is presidium militare, a guard, it is the same word that
is used, 1 Peter i. 5, when it is said, « we are kept by the power of God
unto salvation :' kept as with a garrison. Now look, as the power of God
is a thing without us, and a garrison is a foreign external defence, brought
in to defend a place, and keep peace in it, which else would be at divisions
within itself, so is this true peace, the peace of God. It is therefore
termed not a peace of conscience, but of God, Phil. iv. And also peace in
the Holy Ghost, Rom. xiv. 17, and that < good hope' (as the apostle calls
it by way of distinction from false and untrue), Rom. xv. 13, it is from
the God of hope, and through the power of the Holy Ghost. < Now the
God of all hope fill you with joy and peace in believing, that ye may abound
in hope through the power of the Holy Ghost.' If thou hast not joy, thou
mayest have peace : if not peace, thou inayest have hope. Well, but all
this joy, peace, and hope come from without, from God, from the Holy
Ghost, and therefore are taken in by the way of faith, which is a receiving
faculty, it is all through believing. Yea, and they are brought in as
foreigners are, by a mighty power, which, as it guards the soul to salvation,
so it guards the heart to peace. Or if you will, take the word of Christ :
' My peace' (says he), by distinction. It is Christ's peace which the soul
of a true believer seeks, and which Christ in that speech directs them to, in
a double respect, and both of them exclusively spoken, as to the peace we
ordinarily term peace of conscience.

1. Because he is the sole procurer and purchaser of, and matter of our
peace. « He is our peace,' is the common cry of all believers, Eph. ii. 14,
through his alone merit, Rom. v. 1, 11, and accordingly a soul that seeks
peace by faith, eyes what is in Christ as the object matter of his peace with
God, and is taken up with that in its pursuit after peace : John xvi. 33,
' These tilings have I spoken, that in me you might have peace.' He had
related in the late sermons what he was about to do for them in dying, and
also what he would do for them in heaven. And let these things (says he)
be matter of peace and comfort to your souls, when I am gone. And there
fore ' through Jesus Christ' is everywhere added, where peace is spoken of,
Rom. v. 1, Phil. iv. 6.

2. It is Christ's peace, my peace, and the peace of God, because it is
such as God himself speaks and communicates when the heart is quieted
by it. And so in that respect also it is a peace without us. It is not a
peace which conscience speaketh (which is the speaker of the natural man's
peace) but which Christ speaketh by fuith to conscience, whom (Heb.
xii. 25) the apostle termeth rov XaXouvra an wgavuv. And so in that
respect also it is Christ's peace. The Scripture knows no such phrase as
* peace of conscience.' It is indeed peace of conscience subjective, con
science being the principle it is spoken unto. But when it is spoken, it is
so spoken as that it is the peace of God, and not peace with God only.
Yea, and as a true believer seeks for it, it is the peace of God only. He
seeks not only to be at peace with God, but to have the peace of God,
which God immediately from himself gives and communicates ; this is that
which a true believer seeks. He goes to God, and says, Lord, it is true I
have walked thus and thus, and have these and these dispositions in me, but

CHAP. XII.J IN OUR SALVATION. 817

it is not the peace which these offer to give me, and in which my natural spirit
would rest in, that I wish for ; but, Lord, I desire thee to speak it. ' I will
hear what the Lord will speak' (says the Psalmist) : « he will speak peace
to his people,' Ps. Ixxxv. Oh, let me hear himself speak.

Diff. 2. A second difference is in that testimony which is allowed unto
regenerate conscience from within to give. It eyes principally what is the
sincerity of heart wherewith all hath been done in respecting God, and lay
ing aside and renouncing carnal ends : 2 Cor. i. 12, ' This is our rejoicing,
the testimony of our conscience.' What was it which this grand jury
founded its verdict upon, and witnessed as matter of rejoicing ? Even this,
4 that in simplicity and sincerity of God, not with fleshly wisdom, but by
the grace of God, we have had our conversation in the world.' So then,
his having sincerity, aimed at God as God (in so much as he called it sin
cerity of God), and his having been moved and guided, not by principles or
ends which fleshly wisdom suggested, but by motives and persuasions
fetched and drawn from the grace and love of God, sweetly and predomi
nantly swaying his heart (for so the opposition of by grace there runs unto
with fleshly ivisdom, both being put in opposition as in eodem genere caus-
arum, as two differing principles, yet of the same head or kind of causes,
that is, inducing, moving causes both ; that look, as fleshly'wisdom moves
and steers a carnal heart, so did the grace of God move Paul's heart), these
are the things which his regenerate conscience was now taught to eye, or
else (as in order unto salvation) he should not have had matter of rejoicing
for any other thing within the cognizance of conscience, though he had
done more, and laboured more than all the apostles. On the contrary, his
unregenerate conscience had eyed only the observation of the outwards of
the law, ' serving in the letter,' Kom. vii. 5, 6, and a blamelessness in the
law, and that was the matter of his rejoicing afore, Phil, iii., which con-
firmeth this difference. By another scripture you may see what sort of
actings his conscience by the Holy Ghost was intent upon ; not matters of
outward fact, as that he made so many sermons, &c., but a high and holy,
elevated and sublimated, disposition of soul, even a continual heaviness and
sorrow of heart, yea, even wishing to be accursed from Christ, for his
brethren the Jews, Rom. ix. 1-3. Observe what a preface he maketh to
it ; * I say the truth in Christ, I lie not, my conscience also bearing me
witness in the Holy Ghost ;' that is, acted and enlightened, not byjthe com
mon light which natural conscience is acted by, but a special and evident
work of the Holy Ghost, and enlightened thereby to witness this. His
conscience, you see, singleth forth such a disposition of heart as was emi
nently characteristical of saving grace, and infallibly such, and is not found
in any heart that shall perish. « I speak the truth in Christ,' that is, as
one that is in Christ, and hath this evidence for it. Thus also speaks
Hezekiah, Isa. xxxviii. 3, ' Remember, 0 Lord, how I have walked before
thee in truth, and with a perfect heart in thy sight.' His conscience was
it that gave this testimony. Now it was not his outward walking he insists
on, but his walking afore God in sincerity or truth, and with a perfect
heart. And this his own conscience was instructed to account and esteem
to be that true goodness which is good in God's sight. And the reason
is, because when a man is regenerate, his conscience is filled with the
genuine knowledge of God, as God. And so he looks upon things with
that light God doth, and so only values and reckons that to be good which
God doth account good. And God always, in judging of the action, takes
in what the heart is, which was the spring of it : 1 Kings viii. 39, * Thou

318 THE WOKK OF THE HOLY GHOST [BOOK VI.

dost give to every man according to his ways, whose heart thou knowest.1
And by this rule doth regenerate conscience, his vicegerent, also judge.
This is the second difference.

Diff. 3. The peace which natural conscience speaks, is, at the height of
it, but a dull, flat, dead peace ; even as the original of it are themselves but
' dead works,' Heb. ix. 14. It is with them as with those that go with
and carry dead children in the wombs of their hearts, such living throes
they know not ; but, 1 Pet. i. 3, it is called * living hope' we are begot
ten unto, and such a hope faith affords, at least in the object of it. And
it often riseth up to a peace which passeth or exceed eth the understanding,
Phil. iv. 6 ; whereas that which natural conscience gives, is but such as
riseth up from the understanding or practical reason ; but that of faith
cometh from heaven, and carries the heart to heaven : ' Being justified by
faith, we have peace with God,' Rom. v. 1, and * rejoice in hope of glory,'
ver. 2 ; yea, ' rejoice in God,' ver. 11. And sometimes this peace riseth
up unto joy unspeakable, and full of glory, 1 Pet. i. 8, which though
Christians always attain not to, yet the object matter which their faith is
carried forth unto, out of themselves, hath all this in it. Yea, and the
faith itself that is in the soul is still working the heart up unto it, to seek
after this, not to be quiet without it, or rest in any peace besides it ; even
as every natural faculty seeks and pursues after some way or other the
highest perfection of that which is the proper object of it. And, on the
contrary, although the unregenerate man may have a further joy than that
of natural conscience, from a tasting of the powers of the world to come
(Heb. vi.), yet that joy is not from natural conscience, but an effect of super
natural enlightening in matters of faith, and that as it is a counterfeit of
faith, though not attaining unto true faith. And the differences of such joys
from that other joy believers attain unto, is not proper to this discourse,
which only treats here of the peace which natural conscience as such
affords, with difference to that which faith gives, or riseth up unto.

This Paul knowing full well, being trained up to the experiment thereof,
no means, no works, no testimony of conscience could avail of itself, unless
God speak peace. When therefore he would pray for peace, he frames his
prayer thus : that God himself would give it, 2 Thes. iii. 16. It is his
manner, you know, at the beginning or end of his epistles, to wish ' Grace
and peace from God the Father,' &c., and he had so at the beginning of that
epistle ; but at the latter end, being about to renew the same again in his
farewell, he as it were corrects his speech, and frames his prayer thus :
* Now the Lord of peace himself give you peace always by all means,' both
as knowing his wishes and all means else ineffectual to attain or procure
true peace, as also signifying what kind of peace it was that true hearts
desire and seek after. The Lord of peace himself giveth peace, and though
himself blesseth means whereby he doth it, and you are to use them, jet so
as he, the God of peace, must himself give it. Take the holiest and best
man in the world, whose conscience is the largest treasury of good done
by him, or wrought in him, and although conscience be a reflecting faculty
in all men, yet his conscience from all the good that is betrusted with it, and
it is privy unto, cannot testify a word for that man's peace and comfort
unless the Holy Ghost speaks in and unto conscience, by the light of faith,
with power. For though the spirit that is in man is said naturally to
know the things that are in a man, 1 Cor. ii., yet they are but those things
which we have as men. But such things as we have as good and holy
men, given us by the Holy Ghost, these the Holy Ghost must by a super-

CHAP. XIII.J IN OUR SALVATION. 319

natural act enable conscience to discern, or we do not, cannot, discern them.
And therefore in the same chapter it is said, ' He hath given us his Spirit,
that we might know the things that are given us of God.' And his graces
in us are gifts, and special gifts of God's grace in us.

CHAPTER XIII.

The highest degree to which a temporary believer can possibly attain, described
by the apostle Paul, Heb. vi., which yet falls short of that saving icork,
wrought in a sincere believer, there spoken of by him.

For it is impossible for those who were once enlightened, and have tasted of the
heavenly gift, and were made partakers of the Holy Ghost, and have tasted
the good word of God, and the powers of the world to come, if they shall
fall away, to renew them again unto repentance ; seeing they crucify to them
selves the Son of God afresh, and put him to an open shame, For the earth,
which drinketh in the rain which cometh oft upon it, and bringeth forth
herbs meet for them by whom it is dressed, receiveth blessing from God: but
that which beareth thorns and briers is rejected, and is nigh unto cursing ;
whose end is to be burned. But, beloved, we are persuaded better things of
you, and things that accompany salvation, though we thus speak. For God
is not unrighteous, to forget your work and labour of love, which ye have
shewed toward his name, in that ye have ministered to the saints, and do
minister. — HEB. VI. 4-10.

The apostle sets before these Hebrews the most dreadful things about a
temporary work and condition that is to be found in the whole Scriptures,
and yet in the occasion he took for it, he doth it with the greatest advantage
for the comfort of the weakest sound Christian, and with the greatest tender
ness that possibly so great a matter could be uttered in. The advantage
he takes for it appears in this, that whereas one of the greatest objections
that many sound believers have against themselves, that they are but
temporaries, ariseth from manifold defects, and (some of which are but
accidental to a Christian's state) the deadness of their hearts, the lowness
of their graces, the want of growth, rebellion of lusts, and the like, for there
are a thousand such might be instanced. They judged such like things,
especially when of a long continuance, to argue them hypocrites ; which
doubts of theirs they were the more strengthened in when withal they com
pared the soaring heights, the high enlightenings, the vehement and forward
affections, tastes of things in the other world, which concerns men's salva
tions, that they had observed to have been in some that had utterly fallen
away. Alas, thought they, when I compare what deadness is in my heart,
what little or no proficiency my soul hath made in things heavenly for so
long a time ; and, on the other hand, what wonderful enlightenings, quick
ness of affections, such as have fallen away have shot up into, I cannot but
conclude that I much rather shall fall away too ; for, alas, I am far short of
them in these things ! The apostle therefore, intending to discourse this
great point in this epistle, takes this strange advantage for it, and such a
one as shall prevent the discouragement of the lowest saint. The course
he takes is this.

1. He presents the worst and lowest case of a sound Christian that well
can be supposed, and tells those Hebrews plainly that it was many of their

320 THE WORK OF THE HOLY GHOST [BOOK 1.

cases, chap, v., ver. 12, 13, « For when for the time ye ought to have ben
teachers, ye have need that one teach you again, which be the first princr.: -3
of the oracles of God, and are become such as have need of milk, and ot
of strong meat. For every one that useth milk is unskilful in the wordof
righteousness, for he is a babe.' He instanceth indeed only in pointof
defect in, and want of growth in knowledge ; but that must be proportin-
ably supposed to have been accompanied with answerable flatness ad
deadness of holy affections, and colder exercise of grace. It is certai, if
they did not grow in knowledge in so many years, they had not growi in
grace : ' Grow in knowledge ' (says the apostle) ' and in grace.' And i is
as certain, that if they had not grown in grace, there must have bee a
decay in grace and the exercises of it, and thereupon a worldly, fleshly fraie
and an overgrowing of many lusts would rise instead thereof. WhereV at
last they grew nigh unto a curse from God, and were even at the -rcy
pit's brink, to have been given up by God to final hardness, &c. 'et
knowledge is that thing which even hypocrites use to grow up into rare
than in any other endowment. In gifts of knowledge, and the exerse
thereof, they are eminent. These are an excellency which corrupt naire
affects, and seeks after above all other, that therefore such as were ne
Christians should not have sought to grow up in this ; what a strange ting
and case was this ! And the ground thereof must needs be, because i;y
had not had a great valuation of things heavenly, which if they had id,
they would have sought to grow accordingly in the knowledge of them.

Now take their case as to knowledge, as the apostle here sets it ot. it
was very deplorable, ver. 12.

(1.) They seem to have lost of that spiritual capacity to take in spirual
things which they once had, and to have fallen from much of that spirual
favour and quickness of understanding in the fear of the Lord which ley
once had. This that word, ' You are become such,' &c., seems to impo:.

(2.) They are represented like men old, or men in a consumption,
stomachs cannot digest strong meats (as they had wont), and are th
glad to live on milk, and the weakest sort of food. ' You are become s:h'
(says the apostle) ' as have need of milk, and not of strong meat.' "Wich
the opposition, ver. 14, shews and explains ; ' But strong meat belor:th
to them that are of full age, even those who by reason of use have leir
senses exercised to discern both good and evil.'

(3.) That word, ly reason of use, implies that they had not exercised leir
graces, whereby their knowledge might have been put in use, an« so
enlarged thereby.

2. Having thus set them forth at the lowest, he describes the hipest
and quickest sort of workings, and operations and advances in mattes of
religion, made by some that yet fall away : chap. vi. ver. 4, 5, ' For is
impossible for those who were once enlightened, and have tasted i ie
heavenly gift, and were made partakers of the Holy Ghost, and have ti.ed
the good word of God, and the powers of the world to come, if they sail
fall away, to renew them again to repentance.'

3. And yet, thirdly, he concludes, ' That he hoped better things, and thigs
that accompanied salvation,' or that 'have salvation hi them:' vc 9,
1 But, beloved, we are persuaded better things of you, and things lat
accompany salvation, though we thus speak ;' s^ofAtva, r?jg ffurrjoias, ac-.'-cd-
ing to that saying ' He that truly believes hath eternal life.' Of
concerning whom he had afore spoken the worst things that coul be
spoken, he yet hopes, nay, is persuaded that such better things, or sr.ng

ClIP. XIII.] IN OUR SALVATION. 321

gnus, yet remained in them, than all those enlightenings specified had
bet in those other, as having been but such as never had true salvation
in tern, but had all the while been short of it, and not in the event only.
AL the ground of his persuasion was,

..) That they had wrought in them at first a sound and sincere love to
Gc. his name, and his saints, which they had by deeds and labour therein
givi many real testimonies of.

{.) And to this end he bids them call to remembrance,' &c. : chap. x.
32-^5, ' Call to remembrance the former days, in which, after ye were
illninated, ye endured a great fight of afflictions ; partly, whilst ye were
ma^ a gazing-stock both by reproaches and afflictions ; and partly, whilst
ye ?came companions of them that were so used. For ye had compassion
of B in my bonds, and took joyfully the spoiling of your goods, knowing
in -mrselves that ye have in heaven a better and an enduring substance.
Ca, not away therefore your confidence, which hath great recompence of
rewd.' It went, it seems, very low with them at present, when, to per-
su&3 himself and them of their grace, he is fain to have recourse unto
thirs so far back.

(.) He elsewhere minds them also, that though they had never yet been
cahi. to martyrdom, ' nor resisted unto blood,' chap. xii. 4, yet they had
connued to ' fight against sin,' and with much contest and hazard to keep
tht.selves from the evils of the times, all which are a-fighting against
siDvO keep a good conscience ; as also they had maintained and kept up
a ciflict against sin in their own hearts.

( ) And those things they had continued (though in some low measure)
to i for a long time from the first works upon them ; and even there and
the. ver. 12, whilst he blames them for their non-proficiency, yet those
WOK, ' That when for the time ye might have been teachers,' &c., argues
the. to have been a long time converted ; then again, chap. x. ver. 32, he
bid.to ' call to remembrance the former days,' &c., when first converted ;
whii had been long since past.

is. That in the conflicts and disquisition your spirits may have whether
you;clves be temporary believers or no, consider that there are many
thin* accidental to the state of grace, which you are not absolutely to
connde of your estates by.

(J) Not by a great decay of what affections, and perhaps some principles
of r.ctness you had at first, now much decayed and lessened. If these
he vote to had these as fresh in them when he wrote as at the first, he
won not have remitted them to their experiments in former times, — ' Call
to raembrance,' says he, &c. — nor would he have comforted them with
this that God is not forgetful, &c., of what had been so long past, if
fres-r and better fruits, and more lively evidences, had of latter years been
four in them.

( i Nor are you to judge of yourselves by a comparison of appearance
ma<. of yourselves, with some you have known or read of in the word to
hav. gone so and so far, whom you verily think, as to your own view,
whil, you compare yourselves with them, that they have fallen short.
Ala< if these, among these Hebrews, should have compared their low
presit actings, enlightenings, workings of heart, &c., with those other in
the opearance of them (as verses 4 and 5 he hath set them out), where
wou. these poor ungrown Christians have appeared ? As it is an uncer
tain ile to judge a man's good, by comparing himself with others that are
won. so and so, fetching his comfort thence, so it is as uncertain a one'

v<~ vi. x

822 THE WORK OF THE HOLY GHOST [BOOK VI.

to judge of myself and of my Christian estate, by comparing it with others
•whom I have thought better than myself, to have gone farther, who yet
have proved apostates. For what do I know what was the frame of their
hearts towards God, and the principles of their profession ? Thou dost
not know the whole of the state and condition of such men, what it was.
Bring then thy heart to God, and view all that hath been between him and
thce, either of his love drawn forth to thee, or thine to him. Consider
whether thy heart in some degree yet cleaves to God, and continues to
pursue after him. So shalt thou have comfort from the Lord, who is not
forgetful of any of these things. Cast not thy confidence away in such a
case. If you let that go, you let all go ; hold fast the beginning of thy
confidence to the end. Thus the apostle exhorts in this epistle again and
again, chap. x. 35 : chap. iii. 6, * But Christ as a Son over his own house ;
whose house are we, if we hold fast the confidence and the rejoicing of the
hope firm unto the end.' This is what, above all else, the apostle exhorts
unto, vcr. 14. Some of these poor Hebrew Christians, that were sound-
hearted, who had not fallen oft' and departed from Christ, as others had
done, yet could not but have great doubts and disputes within themselves,
whether they were not temporary believers, and that their latter end might
be like unto theirs. For such a declining and ungrowing a condition could
not but have been accompanied with such temptations, in a heart in any
measure considerative or attentive to its own salvation. Yet you see the
course the apostle takes with them.

[1. He puts them not upon the dispute of this, which was a controversy
and suit they could never have brought to an end, and which nothing but
faith ends.

Nor [2.] doth he seek to work in them such a work of humbling or ap
prehension of their being in their natural condition, as useth to be at first ;
wherein converts do cast away all that had been wrought hitherto as un
sound, as if that were a necessary foundation in such unto a new saving
work. He doth not direct them to make utterly a new beginning, as to
their own apprehensions. But the case stands thus : that whereas sound
believers use to have emptyings of themselves upon discovery of their wants
and corruptions, which causeth them to apprehend, for the present, their
conditions to be unrcgenerate, after which the Holy Ghost comes and takes
the advantage out of themselves unto renewed acts of faith ; so these,
having the convictions of their former unsoundness laid open to them by
the Holy Ghost, are thereupon gently led into true and saving acts of faith,
regenerating of them. And look, as afore this work, these temporaries had
a work so like true grace as it was very hard to distinguish it from the true,
BO this very new saving work in them is hardly distinguishable from that re
newed work on true believers upon and after such tentations.

[3.] He exhorts them to remember what had been wrought in them, and
how God had drawn and won their hearts unto him, and accordingly that
they should hold fast the beginning of their confidence to the end, and they
would find themselves partakers of Christ. It is unto the way of renewing
their faith he directs them ; for faith would only end it, and renew that
often, says he: chap. iv. 11, 'Let us labour to enter into that rest, lest
any man fall after the same example of unbelief.' The word is, let us study
that point, and to enter into rest is to believe, as the opposition, and like
wise ver. 3, shew : ' For we which have believed do enter into rest.'

If any one object to me, Would you have me to recall my first work, and
trust in that ? Suppose it were indeed not a saving work (as in many that

CHAP. XIII.l IN OUR SALVATION. 323

are after made sound it is not), would you have me renew my confidence
thereon ?

Am. No ; that is not my meaning, nor Paul's. For if the work were
never so good and sound, your confidence must not be upon that, much
less when it may be a false one ; but this I say, renew the same acts of
faith, and trust on the same God and Christ thou dcaledst withal at first.
Have recourse to them afresh, reiterate again and again thy faith on them
immediately, as thou didst at first. In the original it is « the subsistence of
your confidence,' hold God and Christ afore thee as subsistent by faith to
thee in thy treaties with them ; and if God continues to carry on thy heart
thus to pursue after him, Christ cannot but save thee. For if thou con-
tinuest to cast thyself upon him, and still in all such disceptations about
thy estate pliest him, and puttest thy salvation into his hands, Christ will
not, cannot, depart from thee whilst he continues thy heart to trust him.
He cannot but work savingly in the end on such a soul, if he hath not done
it already. Remember then whence you are fallen, and do your first works
and repent: Heb. vi. 11, 'And we desire that every one of you do shew
the same diligence, to the full assurance of hope unto the end.' If you
have slackened (as you have done), yet revive that diligence again, and you
will find your first confidence will come in again, if true, with advantage and
increase, even with full assurance of hope unto the end ; or if there was not
a true faith at first, then a better will come in the room of it.

Only [4.J he severely cautions and admonisheth them to take heed lest
there be in any of them an evil heart of unbelief, in departing from the
living God: < But exhort one another daily,' says he, 'while it is called
to-day; lest any of you be hardened through the deceitfulness of sin,'
chap. iii. 12, 13; and ver. 15, 'While it is said, To-day, if you will hear
his voice, harden not your hearts,' &c. He exhorts them to take heed of
indulging their lusts: Heb. xii. 15-17, 'Looking diligently lest any man
fail of the grace of God ; lest any root of bitterness springing up trouble
you, and thereby many be defiled ; lest there be any fornicator or profane
person, as Esau, who for one morsel of meat sold his birthright. For you
know how that afterward, when he would have inherited the blessing,' ho
was rejected : for ho found no place of repentance, though he sought it
carefully with tears.' He exhorts them to take heed of leaving off ordi
nances : Heb. x. 25, « Not forsaking the assembling'; of ourselves, as the
manner of some is ; but exhorting one another : and so much the more, as
you see the day approaching.' And many such most earnest exhortations
he makes, not only in relation to their neglect of particular duties, but in
relation to their eternal estates and conditions.

324

THE WORK OF THE HOLY GHOST

[BOOK VII.

BOOK VII.

Of the difference of the works on temporary believers and those truly called,
xnd that they differ in their nature and kind.

CHAPTER I.

That the apostle Peter, 2 Peter i. 3, 4 ; 2 Peter ii. 20, 21, makes a clear dis
tinction between temporary professors and those truly called.

According as his divine power hath given unto us all things that pertain unto
life and godliness, through the knowledge of him that hath wiled us to glory
and virtue: whereby are given unto us exceeding great and precious pro
mises ; that by these ye might be partakers of the divine nature, having
escaped the corruption that w in tJie world through lust. — 2 PET. I. 3, 4.

For if after they have escaped the pollutions of the world, through the know
ledge of the Lord and Saviour Jesus Christ, they are again entangled
therein, and overcome, the latter end is worse with them than the beginning.
For it had been better for them not to have known the way of righteousness,
than, after they have known it, to turn from the holy commandment de
livered unto them.— -2 PET. II. 20, 21.

I HAVE set these two passages of the same epistlo together, and by compar
ing the one with the other, you may easily discern that Peter would seem
to speak somewhat like, yet clear differing things of two several sorts of
professors, and two several works in those professors of religion. In the
second chapter, he speaks of such who professed religion, and had once a
work upon their hearts, which caused them at first so to do, and to break
forth from the world, ver. 18, and that ovrus (as the word is), that is,
« really had escaped from them who live in error,' or the common error of
a natural condition, common to you with other men, but now were fallen
away, and their latter end was worse with them than the beginning, ver.
20-22. But in the first chapter, ver 1, he speaks of and unto such who
had obtained ' like precious faith with us,' namely, the apostles of Christ.
And of each of these he seems to speak like things (as on purpose), and
yet how distant are they in the reality !

1. Of both the one and the other he says, that * they escaped the defile
ments of the world,' 2 Peter i. 3 ; ii. 20.

And 2. He tells us that both of them were wrought upon and induced to
this by one and the same means, ' through the knowledge of the Lord and
Saviour Jesus Christ ' (compare ver. 3 of chap. i. and ver. 20 of chap, ii.),
insomuch as both are enlightened with such a knowledge of Christ, as hath
a powerful impression upon their hearts, as it is said of these (2 Peter ii. 18)

CHAP. L] IN OUE SALVATION. 825

that thus fall away, that they did ovruc, really and indeed, and in earnest,
forsake those sins.

Yet how differing is the state of these persons ! The sum of which
difference is reduced to this, that those (of whom he speaks in the first
chapter) that were savingly wrought upon, had such a knowledge of Christ
as had thoroughly altered and changed the frame of their hearts, their very
natures and dispositions f turning and transforming them from sin to a
divine nature.

1. It had prevailed to sever and part their souls from the power of in
ward lusts, as well as outward gross defilements, avropwywrss r^g sv f-TriQvfAicj,
<pdr>gag, ' that corruption that consisteth in lust or inward concupiscence.'
The prevailing knowledge of Christ had destroyed and rent the indentures
that had been between the soul and these corruptions ; for the word escap
ing speaks and hath reference to freedom from the tyranny of a hard mas-
ster (or as it is, ver. 19 of chap, ii.), of being 'servants of corruption.' In
these sincere believers, the divine power had cut the very heart-strings,
ligaments, and ties between their souls and their lusts so far, that their in
ward man had really parted with, and was delivered from the strength and
violence of lusts. But of those other, chap, ii., it is barely said they had
escaped, rcc ////ac/^ara, 'the grosser defilements of the world,' ver. 20, that
pollute men outwardly ; in respect of which it is that they are said to have
escaped from those that live in error, ver. 18. He mentions nothing to ex
press that this work had reached to the destroying of lusts, or alteration of their
sinful natures, but their case was as that of runaway servants. They had
made an escape from their masters, but the inward bonds and indentures
were not cancelled, and so they were fetched back again ; ver. 19, 'While
they promise them liberty, they themselves are servants of corruption :
for of whom a man is overcome, of the same is he brought in bondage ; '
which he affirms more plainly, ver. 22, comparing them to a sow that was
once washed, which imports an external cleansing only, from the mire they
wallowed in, which cleaves to the outward parts ; but to escape the corrup
tion that consists in lusts, to have the sinful nature, the inward radical
constitution changed, this they wanted. The old man, or nature of man
as it comes into the world, is said (Eph. iv. 22, like to what is here), to be
* corrupt in lusts ; ' that is, the formal being and essence of its corruption
(as it is corrupt) is said to consist in lusts ; and therefore to have escaped,
through the knowledge of Christ, the corruption that is in lust, is to put off
the old nature, to have the inward disposition altered ; which there also the
apostle affirms is done by such a knowledge of Christ as hath a difference
in it from what is in ordinary professors: ver. 21, 'If so be }^e have heard
him, and been taught by him as the truth is in Jesus.' It imports a dis
tinction from what is counterfeit, therefore, Gal. v. 24, those that are
Christ's, are said to ' have crucified the lusts with the affections.'

2. Here is another difference, namely, the participation of a contrary
divine nature. This divine nature clearly shews a change of nature; and
so their having ' escaped the corruption that is in the world through lust,'
2 Peter i. 14, is the ' putting off the old nature, which is corrupt in lusts.'
And on the other side, forasmuch that such a change from a state of natu
ral corruption is specified with this divine nature as its opposite, it is evi
dent that this participation of the divine nature is to be understood of the
contrary divine qualities and principles, but now made natural to the soul,
as lusts once were. But it is not the participation of the essence of God
substantially, as some both of old and of late have offered to affirm.

826

THE WORK OF THE HOLY GHOST

[BOOK VII.

My assertion is yet more clear, inasmuch as the apostle also calleth the
communication of this new nature the * giving of all things belonging to
life and godliness ; ' that is, all inward principles, seeds, powers, and
abilities of godliness, and a spiritual life, and those as the roots and habits
of all actions made natural. Now, look, as there is a different mercy or
grace in God, out of which he bestows those gifts he vouchsafes unto men,
whom in the issue he saveth not, different far from that mercy out of which
he gives that grace and holiness which hath salvation accompanying it, so
the like difference is to be found in the exertings of the degrees of his
power, out of which he worketh either. His mercies, that are over all his
works, are styled common mercies, whereas to his elect, there are peculiar
special mercies, called « the sure mercies of David.' Answerably the works
on temporaries flow but from his common providential mercies, only farther
heightened towards such than to others of mankind (these being choicer
mercies in themselves than riches, honours, &c.), and are therefore styled
common graces, as being in their general valuation cast but into the same
heap with other common mercies. But they are rather called common
graces, because they bear the semblance and counterfeit of true and saving
graces.

It is therefore a subject worth the prosecution, to shew the disproportion
of power which is seen in these two works, that the measure of the one may
be mutually taken from each other. For the one, by the kind of it, will be
found to be such a work as needeth not the exceeding greatness of God's
power to be put forth to work it ; and the other, namely, the divine nature,
is a work of that excellency, as requires the utmost of God's power to be
stretched forth in the working of it, or it will not be effected.

CHAPTER II.

The usefulness of this doctrine concerning temporary believers to many holy

ends and purposes.

The apostle farther, in this Heb. vi., sets forth the high and great work
ings which are in the hearts of temporary believers that fall away, and the
dreadful event and issue|of their so falling, ver. 8. And as there were in
those times the highest effusions of the Spirit and graces wrought in many
true Christians in comparison of other times, so there were answerably the
highest sort of temporaries (which verses 4, 5 doth speak of), and indeed
the most sublimated that corrupt nature was capable of.

He adventures this doctrine among them, true believers that were weak
and doubtful. And notwithstanding there might be very many souls
entangled in fears that they were of that number, yet this doctrine is good
and profitable to men, as the apostle speaks in another case.

Obs. The doctrine and knowledge that there is only a temporary work in
many professors, is useful to sincere Christians for many holy ends. Peter
declares it to those he wrote to : 2 Peter ii. 20-22, « For if after they have
escaped the pollutions of the world through the knowledge of the Lord and
Saviour Jesus Christ, they are again entangled therein, and overcome, the
latter end is worse with them than the beginning. For it had been better
for them not to have known the way of righteousness, than, after they have
known it, to turn from the holy commandment delivered unto them. But
it is happened unto them according to the true proverb, The dog is turned

CHAP. II.] IN OUR SALVATION. 827

to his own vomit again ; and the sow that was washed to her wallowing in
the mire.' Jude also, upon occasion of men that had once professed the
doctrine of grace, ver. 4, turned it unto wantonness, doth the like at ver. 5,
' I will put you in remembrance, though ye once knew this, how that the
Lord, having saved the people out of the land of Egypt, afterward destroyed
them that believed not.' The meaning whereof is, he would have them
consider that the Israelites' coming out of Egypt was a type of our ' com
mon salvation ' (as he hath called it, ver. 3) ; yea, many of them came
forth through a work of God upon them, for they believed : Exod. iv. 31,
1 And the people believed : and when they heard that the Lord had visited
the children of Israel, and that he had looked upon their affliction, then
they bowed their heads and worshipped.' They had been in great distress,
and man's nature is apt to believe and embrace news of deliverance in such
a case, which was a great ground of that faith in many of them ; but how
ever, this, together with the sense of their bondage, moved them to come
out of Egypt. You read of the like faith upon the great visible deliverance
at the Red Sea; Exod. xiv. 31, ' And Israel saw that great work which the
Lord did upon the Egyptians : and the people feared the Lord, and be
lieved the Lord, and his servant Moses.' But, says Jude, I would have
you withal remember, that though their faith served to bring them out of
Egypt, yet it was but a temporary faith, such as lasted not, nor served to
bear the condition of a wilderness ; their faith failed them as to persever
ance, cheerfully to go on into the good land. They would, if they could,
have returned back into Egypt ; and you know the sins they fell into ; and
concerning them Jude adds, that * God afterwards destroyed them that thus
believed not.' And this (saith he) though you know, yet I would have
you remember and lay it to heart, as that which was God's aim and intend-
ment in this dispensation, in relation to those their times, and the professors
of it. It is of special use to you all ; for this is the case of multitudes of
professors, that come out of a gross, sinful condition ; they see their former
estate to be a state of bondage and damnation (which is as a coming out of
Egypt), but their own lusts, in their progress in the wilderness of this life,
ruins them. And what befell the Israelites as types, is for our instruction.
1 Cor. x. 11, * Now all these things happened unto them for ensamples ;
and they are written for our admonition, upon whom the ends of the world
are come.'

And Jude tells them, that when he set himself to write of our ' common
salvation,' ver. 3, the Holy Ghost, who dictated this epistle, presented this
caution and discourse about such temporary professors first unto him to
present unto them.

The like to this also doth Paul in his Epistle to the Hebrews, chap. iii.
andiv., and 1 Cor. ix. 24 to the end: ' Know ye not that they which run in
a race run all, but one receiveth the prize ? So run, that ye may obtain.
And every man that striveth for the mastery is temperate in all things.
Now they do it to obtain a corruptible crown, but we an incorruptible. I
therefore so run, not as uncertainly ; so fight I, not as one that beateth the
air : but I keep under my body, and bring it into subjection : lest that by
any means, when I have preached to others, I myself should be a cast
away.' He indeed in that chapter presents this under another scene, and
similitudes of the Olympic games, in which many run, but one obtains ;
and so in Christianity, many beat the air, and run but uncertainly.

And how much our Saviour insisted on this doctrine, you all know. How
many parables did he spend upon it ? That parable of parables (as himself

828 THE WORK OF THE HOLY GHOST [BOOK VII.

indigitates it to be) do you not understand to be, of all other, of the most
concernment to you and others ? I mean that of the sower, and the
several grounds ; and the parable likewise of those that built their house
on the sand, when others built upon a rock ? Moreover, many speeches
there are scattered up and down to this effect, that « many are called, but
few are chosen.' * Enter in at the strait gate, for many will seek to
enter in, and shall not be able,' Luke xiii. 24. The usefulness of this
doctrine is,

1. To awaken dull professors, as our apostle terms those Hebrews, Heb.
v. 11, to consider their estate. The wise virgins sleep, Mat. xxv. 4, as
well as the foolish ; and the noise of this doctrine rouseth up such sooner
than any other.

2. This doctrine is useful to quicken them to holiness, and to endeavour
to make sure work. Thus it wrought with Paul himself, and Paul makes
use thereof to quicken others. 1 Cor. ix. 26, 27, ' I therefore so run, not
as uncertainly ; so fight I, not as one that beateth the air : but I keep
under my body, and bring it unto subjection : lest that by any means,
when I have preached to others, I myself should be a castaway.' He had
this in his eye to the last, after he had done all : ver. 23, ' And this I do
for the gospel's sake, that I might be partaker thereof with you.' The like
use he makes of it unto all, in 2 Tim. ii. 19, &c. : ' Let every one that
nameth the name of Christ depart from iniquity. But in a great house
there are not only vessels of gold and of silver, but also of wood and of
earth ; and some to honour, and some to dishonour. If a man therefore
purge himself from these, he shall be a vessel unto honour, sanctified, and
meet for the master's use, and prepared unto every good work.' It was
upon the occasion of the examples of Hymeneus and Philetus, having
gone so far, but now shipwrecked both in faith and conscience, that he thus
wrote.

3. This doctrine exalts and magnifies unto us the grace of God towards
us, as that which hath put so vast a difference between man and man in
things that are so like to true grace, and that make men come so near to
the kingdom of God. Who caused thee to differ (says the apostle) from
another ? And that other perhaps had a mighty work upon him, which
caused him to profess more than ever thou hadst done. Judas had a work
upon him as well as Peter or the rest of the apostles ; what put the difference ?
God's free grace. ' Thine they were, and thou gavest them me; and I have
lost none, but the son of perdition.'

4. As this doctrine is in these and many other respects useful to us, so
God himself hath many holy and glorious ends in ordering such a dispensa
tion to be found amongst professors.

(1.) It is for his greater honour and glory, as he is Lord over his church,
which is his house, to have (as in great houses there use to be) ' vessels
not only of gold and silver, but also of wood and of earth ; and some to
honour, and some to dishonour,' 2 Tim. ii. 20.

(2.) These dispensations of God, short of regenerating grace, do lay up
matter for a great honour unto the man Christ Jesus, as he is to be the
judge of all the world, and to give the exact account of every man's condition
and ways and heart, and to judge of them accordingly. One would think
that such a work of the Spirit as hath so great a likeness, and that with a
reality joined with it, in the hearts and spirits of men, should make a great
puzzle and blind at the Blatter day, how clearly to distinguish and discover
to the men themselves, and all the world, that such professors as these were

CHAP. II.] IN OUR SALVATION. 329

never truly regenerate, but this will turn to the greater glory to Christ :
Heb. iv. 12, speaking of Christ, ' the Word ' (as the close of his speech,
ver. 13, shews, before the eyes of him ' with whom we have to do') ; of him
thus considered as the Word, he says, ' He, the Word of God, is quick and
powerful, sharper than any two-edged sword, piercing even to the dividing
asunder of soul and spirit, and of the joints and marrow, and is a discerner
of the thoughts and intents of the heart. Neither is there any creature that
is not manifest in his sight, but all things are naked and open to the eyes
of him with whom we have to do.' He speaks this of him, as he is to be the
judge of all men. ' All things are naked and open to the eyes of him,' irfa
ov o X6yo$, ' to whom we must give the account.' And as in the next
verses he represents him as a great high priest in all his compassions, and
power < to help in time of need,' so in these 12th and 13th verses he sets
him out as a judge, with ability to detect all men to themselves ; and he
speaks this in a way of admonition, especially to such as were in danger to
fall from a work of God upon them, and to become apostates. This the
verse before shews us. ' Lest ' (saith he) * any man fall after the same
example of unbelief,' of whom the Israelites in the wilderness were types.
And because the discovery of all men's estates and conditions depends upon
an exact dividing or differencing what is in the soul, what is in the spirit,
and what are the joints all men's actions turn upon, and what is the
marrow and intimate meaning and mind of every man's soul in his actions
and ways and thoughts ; and since such a discovery consists in laying open
every man's ends and intents in his heart and thoughts and principles, hence
therefore he compares the power of this judge unto such things as are most
quick and powerful, as among metals mercury or quicksilver is, when it is
put to other metals by them that are refiners. And though metals are
blended and mingled one with another, or with dross never so much, yet
this is so quick and so active as it will make every metal run a several way,
and sever one from the other, and shew which is which. Thus the light
that Christ shall then bring with him will do into all men's hearts, and all
the thoughts and intents and principles, which are the foundations of men's
actions, and which do difference them and give them their several kinds ;
these will all be clearly discovered ; and though the creatures of our hearts
(for so he compares our thoughts and intents and purposes, and the like)
are for their kind unknown to us, because so like sometimes to the true
goodness, yet the apostle says they are all manifest in Christ's sight, and
all lie naked and open unto the eye of him ; and he, when he comes to take
the account, will lay them all open unto us, that let a man have never so
fine-spun a work upon him, never so deep a counterfeit of what is true
grace, the light that he will bring will make them all naked unto men them
selves, as truly as they are to him. And it is certain that this manifestation
and laying bare all men's hearts could be performed by none but him, or
his Spirit, when he comes powerfully upon men to discover their estates to
them. But the greatest difficulty of all lying in the similitude of these
workings with those that are true and perfect, and hence the greatest diffi
culty in judging must needs lie here ; therefore herein especially will Christ
shew his glory and skill, and will give every man his accounts perfectly,
and set all right and straight unto the least minute.

(3.) God dispenseth such lower workings, though short of regenerating
grace, to make way for a fuller conviction of all sorts of wicked men at the
latter day, and to justify himself in his condemnation of them. The great
design God doth drive all along in this world upon the sons of men, is to

330

THE WOKE OF THE HOLY GHOST

[Boos VII.

clear himself at that day, and to confound them who shall be condemned ;
at which day he will have a great deal to do with the hearts of men, to con
vince them, as ' Enoch the seventh from Adam in his prophecy, saying,'
Jude 14, 15, ' Behold, the Lord cometh with ten thousand of his saints, to
execute judgment upon all, and to convince all that are ungodly among
them, of all their ungodly deeds, which they have ungodly committed, and
of all their hard speeches which ungodly sinners have spoken against him.'
The hardest speeches that men living under the gospel speak against him,
are touching his ways and dispensations about grace ; and by this proceed
ing, he prepares both to confound the deepest practical opinions and sayings
in men's hearts, and also the doctrinal opinions that men living under the
gospel do take up hereabout.

1. As for the practical opinions in men's hearts, the greatest thing that
God hath to do withal in all men's hearts, is this opinion, that they gene
rally will not see nor believe that corrupt nature in themselves is so corrupt
and disabled, to the attainment of that grace which only and necessarily
must save them ; but on the contrary think, if they have anything that hath
the appearance of good in them, that they can do and may do much to the
salvation of themselves, especially if they shall be assisted and elevated by
the Spirit of God, above what nature doth enable a man to do. God hath
on the one hand, as much to do with men in this point, as he hath, on the
other hand, to do with men in the breaking forth of their lusts into grosser
sins. Men will not believe their own utter inability, and their dependence
wholly upon free grace, and their total need of regenerating grace ; and
therefore, by lesser experiments of the failure of lower and inferior working3
of his upon them, God goes about to convince them of this their corruption
and utter disability, and of the absolute necessity of their total dependence
upon him, which yet they will not see ; and therefore God justly leaves
them here, and works no further, and thereby lays a foundation of justi
fying his condemnation of them in their several proportions, and the
rest of mankind, by the example of those that are wrought upon the
highest. And so God provides for nothing more than the conviction of men
at the latter day, concerning the falsehood of their opinion of themselves in
this respect.

(1.) Men's opinionativeness herein did cause even heathens to set up
what light or virtues they found in themselves, as sufficient to bring them
unto happiness. We know the Stoics did set up recta ratio, right reason,
for their rule, and their imagined perfection was, vivere secundum naturam,
to live according to what seemed good in nature, either in light of con
science, or virtuous dispositions, or inclinations when acted and put in ure.
Yea, so impudent hath the devil been, that he hath revived this, we see, in
our days, in Quakers, yea, and caused them blasphemously to call this
* Christ within them.' Hereupon, says God, and he says it justly, there
shall be instances of some of you in the issue, to confute all the rest, in
whom this light and these dispositions shall be tried to the utmost how far
they will reach (as in Socrates, and Cato, and Aristides, &c.), and yet in
the exercises of all these he leaves them, and gives them up unto that which
shall convince them of an unregenerate estate ; as the apostle doth convince
all those philosophers, [that whilst they professed themselves wise they became
fools, and glorified not God as God, nor were thankful; and some of them
were abandoned unto unnatural lusts, as Socrates to the love of Alcibiades,
&c. And however, if God hath not left them unto some great sort of wicked
ness or other, thereby to convince them, yet the discovery of the deficiency

CHAP. II. j IN OUR SALVATION. 831

of all the light of their consciences, and of all their virtues and virtuous
practices, and of the ends, intents, thoughts, and principles of their hearts,
which shall be laid open at the latter day, will abundantly detect them, and
leave this further conviction upon them herewith, that God had made trial
of them in their sphere, how far corrupt nature could go, and yet how in
finitely it fell short of true religion and happiness.

(2.) The Jews had a further addition both of knowledge and impressions
that accompanied it. They had the knowledge of the law, and God did
not deal so with any nation ; and they had a zeal of God according to this
knowledge, and they thought themselves sure to attain salvation if they set
up with this new stock. I need not tell you, out of Rom. i. 6, how whilst
they sought after righteousness with all this new raised stock, they did not
attain unto the law of righteousness, ver. 81. And Paul's case, you know,
Rom. vii., that what was ordained, as he thought, to life, he found to be
unto death ; and the conclusion which the apostle makes in Rom. viii. is
this, ' that the law was weak through the flesh,' ver. 3 ; that is, all the
assistance and energy which it could afford, through man's heart continu
ing still corrupt and ilesh, remained ineffectual, like physic in a dead man's
body ; and the righteousness which they went about to establish, as the
apostle says, they were not able to make it stand, though they attempted
it again and again, no more than one is able to make a dead man stand,
and to continue to do so, Rom. x. 8. So that we see that this addition
also made unto the Jew would not do ; and yet corrupt nature finding some
assistance and strength come in thereby, they thought themselves sufficiently
enabled for the attainment of salvation.

(3.) But then, thirdly, when Christ and the light of the gospel comes to
be revealed to men, accompanied with divine enlightenings and tastes of
the powers of the world to come, though still short of regeneration, men
will presently be apt to say in their hearts, ' Who shall ascend to heaven ?
that is, to bring Christ down from above. Who shall descend into the
deep ? that is, to bring Christ again from the dead,' and to bring him into
my heart. For still men think, and therefore say thus in their hearts, that
by that new strength they may attain it (I take this to be the meaning of
the place), and God affords them all helps towards it, inward and outward,
true regenerating grace and a new principle of faith only excepted. Still
he prosecutes the same design, that corrupt nature may see that when it
attains unto the eleventh step of the twelve, and that men* not far off;
yet corrupt nature, being corrupt nature still, though never so much
assisted, falls short, and is weak and utterly unable. And these things
God works once and twice, in a tendency to ' hide pride from man,' as
Elihu speaks, that man might be emptied of that opinion of himself, and
adore and give himself up to the grace of him who hath said, ' I will have
mercy on whom I will have mercy ; ' and therefore it is * not of him that
wills, nor of him that runs, but of God that sheweth mercy,' Rom. ix.
15, 16. Paul, we see, there lays it upon that : God acts thus with men
also, that they might see the absolute necessity of true regeneration and of
a divine nature ; but this men would not be brought to see, and therefore
God justly leaves them to go on in their own way, and to enjoy their fond
opinion to their destruction ; because they would needs, against all these
experiments, hold up this principle and self-opinion, in defiance of God's
grace, and would be saved upon such terms as would make grace to be no
grace. For if this opinion of self-working, though never so much assisted,

* Qu. ' even ' ?— ED.

B32 THE WORK OF THE HOLY GHOST [BOOK VII.

continues in the heart, the apostle tells us grace would be no more grace.
And seeing that the glory of the grace of God would hereby be soiled, if
God should save men upon such workings as these, though never so strict
or high, he therefore justly, and with indignation, leaves them unto these
their own counsels ; and hereupon it is that God and they do break off,
whilst they are in the midst of a treaty with him for salvation. For they
will never come off to receive God and his grace upon his own terms, nor
set up God's banners of his free grace to them, and of sincere love to him,
upon their turrets above self; and so by degrees the Lord withdraws his
treaties from them, and they by degrees become revolters from him, and
in the end return to some of their own rebellions, upon which God says,
1 Which covenant and treaty they brake, and I regarded them not.'

Moreover, God by his discovering such as these never to have had true
grace, under so high and eminent workings and actings, needs make but a
short work (as to point of conviction) of all the rest ; for all those who
have lower works than these, of what kind soever, are with ease discovered
to have had no grace, when these for a deficiency and want of a wedding
garment, or marriage affection to God and Christ, are sent speechless to
hell ; so then this design and dispensation of God is every way prepared
for judging all men at the last day.

2. God hereby makes way to confound the corrupt doctrinal opinions
that men have of grace. For this iniquity in practice hath come to be
established in all ages by a law ; inasmuch as agreeably to men's deport
ment, according to their fond thoughts of corrupt nature's abilities in point
of grace, they have framed doctrines, and drawn models of what they judge
to be grace. All Pelagian, semi-Pelagian, and Jesuitical doctrines, and all
Arminian tenets about converting grace, have in their several proportions
arisen from what men in their own experience have taken to be true work
ings of grace in their own souls, or else from the pride of carnal wisdom,
whereby men of learning and parts think to understand this (as Asaph
hath it, Ps. Ixxiii.), even as they think to comprehend anything else that is
within the compass of man's understanding. And hence they think them
selves as sufficiently furnished to judge of matters of grace as of any other;
yea, and would be thought of all things else to have skill in matters spi
ritual. Whereas, on the other hand, there are, and have been such, who,
beside the doctrinal light they have had from the word in these points,
have also had a deep and thorough experience of either sort of workings,
both temporary, and of those other of saving, regenerating grace on them
selves ; and who, by comparing what the opinions of the Arminians are,
and oppositely what are the orthodox doctrines, as they are stated in seve
ral columns in writings of either side, and, then by comparing these with
what hath been written on their hearts in those two several columns of
workings (as I may so speak), have, and do clearly see and conclude that
the Arminian doctrine about converting, sufficient grace hath been but a
copy or model taken from the experience of a temporary work ; yea, and
but for the most part of the lower sort, or of that of the stony ground.
And though many persons that hold the Arminian doctrine in the point of
conversion may and shall be saved (because they hold fundamental truths
otherwise, and God works beyond and besides what men's speculative opi
nions are oftentimes), yet it is no thank to that doctrine of theirs in that
particular point of conversion ; for if only such a work be wrought in any
of them, that is no deeper nor higher than their doctrine requires, they
would not be saved.

CHAP. II.] IN OUR SALVATION. 333

And the rule and measure these go by in drawing such draughts and
schemes, either of conversion or of sufficient grace enabling to it, I say the
rule and measure which misleads them is, that they set up free-will, and a
grace attempered unto that kind of liberty of man's will which they have
set up for themselves, to be essential to it as it is will, as they think, and
by no means will permit such a doctrine of grace as shall detract from that
kind of liberty as they conceive ; which liberty, say they, can noway be
salved, or stand with, or be preserved in that infusion of new principles, or
an infallible, effectual working and overcoming the will, though done by all
the power that is in God, and by an omnipotent sweetness that doth
demulce it, as our doctrine of regeneration teacheth. So as they say and
hold that free-will, set free by the light of the gospel, let into the under
standing, may, and doth yield unto God savingly, with less power of grace
than our doctrine requires ; their bottom error lies in this, that they think
if they should pitch upon that grace which we say is requisite, and abso
lutely necessary to salvation, then they must derogate from their Diana of
free-will, and therefore they frame a doctrine that may stand with it. And
then having made these draughts, they take liberty to rage and rant against
our doctrine of free grace, either as it is in the workings of it in our hearts,
or as we affirm it is in God's heart towards us, either in electing or rege
nerating grace, and representing God with our opinions herein, they take
liberty to blaspheme him, that if he be such a God, he is so and so (not to
repeat any). And it is wonderful to see what hard speeches they speak,
as Jude says. And the bottom of the quarrel is free-will and self, as it is
in man corrupted, which is set up as the great undertaker against God and
his grace in all these things. They pretend and plead most outrageously,
that if God will but take the shackles off, with which man's will is manacled,
so as it be left to its own innate freedom, and if God will but move, and
elevate, and assist it, and work upon the principles in it already, and
strengthen them with an accessory and additional power of light and good
motions, free-will shall then understand to will and run. And men will
never be disputed out of their opinion of its ability to do thus, because they
will not consider and acknowledge the bottom of corrupt nature, that it lies
corrupt at the bottom, in the inward principles of it, in its foundations ;
and that let it be never so much assisted, if it be not regenerated and born
again, it is never able so much as to see, much less to enter, or to put one
step into the kingdom of God. They consider not, that without a regene
rating passive principle wrought, the will itself and the affections, and all
in man, remain corrupt as it was ; and that the understanding may be
enlightened to divine objects, and not be spiritualized, or endowed with a
spiritual capacity of knowing spiritual things in their spiritual nature, and
as they are in themselves ; and such are the enlightenings here (Heb. vi.)
spoken of. They do not consider how far this boasting will may be de-
mulced, allured, and tolled on, and elevated to things of salvation, without
having a principle of true love to God wrought in it : nor yet how far the
affections may be moved and stirred with the cords of a man, that is, such
as are suited to the principles in man, nor what good things there are in
the promises, in Christ, in his righteousness and salvation, suited to work
upon self in a man ; and thereupon what tastes and joys may self be recep
tive of from all these. But all these workings will be found (as of the law
it is said) weak through the flesh, through corruption of self remaining
whole still at the bottom. And until this be inwardly mortified and deposed
in the dominion of it, and the power of God come with that almightiness of

334

THE WORK OF THE HOLY GHOST

[BOOK VII.

working that raised Christ from the dead, putting in new principles of life
and godliness, and making us partakers of the divine nature ; until then,
free-will, in all its conversions, whether to divine objects, or what else, is
but as a door that turns upon its own hinges, moves but upon its own axle-
tree, and within its own sphere, let it be moved and turned which way it
will ; and in these workings it is but (as I use to compare it) like a drop of
water upon a board, which if you gently put your hot and dry finger to,
and then as softly lift it, it will a while cleave and rise up ; but if but a
little farther, it falls down again to its own centre.

But oh ! how severely doth God make way to confute and confound all these
in their opinions ! "Wherein they deal most proudly, he goes beyond them,
and is above them. Indeed, would there or could there any other course
have been taken so effectually to stop their mouths, and so invincibly to
convict them at the last day, as this ?

1. He first in the world deals so with many of them, and with others of
the sons of men, as to answer them according to the idol and stumbling-
block of their opinions, and to that end tries to the utmost proportion in
some or other, how far corrupt nature of itself, and left still to its innate
corruption, will rise and go, and yet remain but corrupt nature and self at
bottom still. He tries how far all in man may be so wrought upon, as hath
been said ; and yet so allays and moderates his workings, as their hearts
still fall short of the glory of God, or of his regenerating grace flowing from
election, which these men so despise. And herein free-will and self, which
they adore so much, continues (even as they desire) with the same prin
ciples that by nature they have, and devoid of having an inward principle
and root of grace; and this, according to their doctrine, is their desire also.
So that indeed by these means, by making these experiments on corrupt
nature, God doth but make way for the triumph of his grace over the proud
conceits of self, which are in mankind, and which are most natural, and
the most deeply rooted of any other.

Then, 2. When he, at the latter day, brings forth his true saints, and his
workings upon them, and (as it is in the prophet) says, * These are my
witnesses,' and then lays open (what he hid from those other, the wise and
prudent) what real, true, and uncounterfeit workings and experiments of
his grace there were in their hearts, suitable unto the true doctrines of
eternal love and invincible grace ; when he displays what a new heart and
new spirit he gave them, and how he wrote the law in their hearts, and
taught them all anew to know him with a new and spiritual light, and put
his Spirit in the midst of them, that should cause them to walk in his com
mandments, and put his fear into their hearts that they should not depart
from him ; and then shall produce what the word says, together with what
hath been in their hearts and souls, beyond what all the doctrine of the
adversaries of his grace taught ; and when it shall be discovered, that the
workings which these adversaries had, according to their doctrine ; yet failed
of the grace of God (as the apostle speaks), even for want of that farther
power to be put forth by God, which they desired not of him to bestow
upon them ; what a fatal decision, though a final one, will this be, whereby
God will put an end to their controversy !

For then, 3, he will come upon them with their own principles : Isa.
v. 3, 4, ' And now judge, I pray you, betwixt me and my vineyard. What
could have been done more to my vineyard, that I have not done in it ?
wherefore, when I looked that it should bring forth grapes, brought it forth
wild grapes?' This is your sufficient grace, which yourselves desired, and

CHAP. III.] IN OUR SALVATION. 335

would have none other. Much good may your free-will-grace do you !
You have had, many of you, enough of it ; as God in that place of Isaiah
speaks those words unto proud man, that under the covenant of works
would be setting up his own abilities, which God, according to their prin
ciples, had assisted. This (as I take it) is the true air of the interpretation
of that place. He will, in like manner, plead against these at the latter
day ; and then must all men fall down and acknowledge that it was the
grace of God alone could save, which before man would never understand
nor be brought unto. In these men (whose work is deciphered here, Heb. vi.)
God did vouchsafe as full a sufficient grace, according to their principles,
as they do describe or desire in their low model of doctrines ; for they will
needs argue these men to have been actually converted, and to have walked
as true and sincere Christians, which yet how short it was of saving grace,
I have out of the 9th and 10th verses shewn. So then, God will be found
to have gone beyond their doctrines and demands ; yea, and it will appear,
that because God did not farther work that in them which we say saving
grace must do (and those verses 9, 10 shew), that therefore, and therein,
they were short of grace.

CHAPTER III.

That a genuine saving ivork of grace is specifically distinct from that which if
in a temporary believer, evidenced from a consideration of the state of the
thorny ground here, in Heb. vi., set in parallel with the parable of the
sower in the Evangelists. — Some observations on the whole.

In prosecution of my discourse about the nature of the work wrought in
temporary believers, and to prove that the true work of grace wrought in
sincere believers is specifically distinct from it, I shall now consider the state
of the thorny ground, as represented in Heb. vi. 7, 8, ' For the earth which
drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet
for them by whom it is dressed, receiveth blessing from God : but that
which beareth thorns and briers is rejected, and is nigh unto cursing ;
whose end is to be burned.'

1. I shall consider the parallel these words do hold with the thorny
ground in the parable of the sower, in respect of what each brings forth.

2. I shall consider the allusion whereby the event or issue that in the
end befalleth these thorny-ground professors that fall away, is set forth in
those words : (1.) Nigh unto cursing. (2.) Whose end is to be burned.

^ 3. I shall consider the import of the similitudes whereby the means by
which they are wrought upon are set out. (1.) Rain. (2.) The dressing.

4. Some observations upon all.

*'~ 1. As for the parallel which this text, Heb. vi. 7, 8, holds with the
thorny ground in the parable of the sower, an allusion here seems expressly
to be intended.

In the substance and reality of the things, the works here spoken of by
Paul, from which men fall away, are one and the same with those men
tioned in the parable. For he speaks here of the highest sort of workings
upon men that fall away, as the descriptions of the workings themselves
shew, viz., their being 'enlightened, and having tasted of the heavenly gift,
and being made partakers of the Holy Ghost, and having tasted the good
word of God, and the powers of the world to come.' And as in the primi-

336

THE WORK OF THE HOLY GHOST

[BOOK VII.

tive times there were in true believers the highest communications of graces
and of the Holy Ghost, so there were then the highest elevations and rais
ings up of the principles in men unregenerate, and influences of the Spirit
upon them ; and here he mentioneth the highest of what are spoken any
where in any other place of Scripture.

Now then in like manner, in the parable, the order of ChristVplacing the
thorny ground, and the works thereon, doth speak the highest work of them
that fall away. For, as for the stony ground, that imports a lower degree
of working upon it than that of the thorny ; and there is no other work
mentioned by our Saviour (whose scope was perfectly to set down all the
several sorts of hearers and professors) beyond the thorny, but only the
good ground, the good and honest heart that brings forth fruit with pa
tience to the end. And therefore, this work on the thorny ground is, of
temporary works, the highest, and so in reality is one and the same with
this in Heb. vi.

But let us compare the analogy of the words and phrases, and so thereby
of the things that are found in that parable, and in these words of Paul.

As there in the parable you find three hearts or hearers, compared in
general unto the ground which seed is sown in, to the end to bring forth
fruit, so here unto the earth which drinks in the rain from heaven, to the
end to bring forth herbs, doth answer. For those words, ' The earth that
drinks in the rain,' ver. 7, are to be carried down unto ver. 8, in common
spoken both of good and bad, and are thus to be read in ver. 8, ' But
that earth which drinks in the rain and bears the thorns,' &c. The com
parison is in all unto the earth in bearing and bringing forth ; this in
general.

But secondly, and more particularly, the parallel here and there, as con
cerning the good ground, agrees perfectly in both, even in this, that the
good heart or good ground there in the parable, is said to bring forth fruit
to perfection : Mark iv. 8, * And the other fell on good ground, and did
yield fruit that sprang up and increased, and brought forth, some thirty,
and some sixty, and some an hundred.' 1. It yielded fruit. 2. That
sprang up. 3. And increased and brought forth ; that is, continued to
bring forth, some thirty, &c., even till the harvest, and so from first to last
had some fruit all along. But of the thorny ground it is oppositely spoken.
1. That it brought forth no fruit, Mark iv. 7. 2. That it became unfruit
ful, Mat. xiii. 22. 3. That it brought no fruit to perfection, Luke viii. 14.
The meaning of all which comes to this, that it brought forth no true
perfect fruit, for the kind of fruit, as also not fruit to the end of their days,
unto the harvest, or unto maturity. Thus we have it in the parable. And
answerably we have here, Heb. vi. 7, the difference between the two earths
or soils : that the ground that is good, and blessed, is said, 1, to bring
forth herbs meet for them by whom it is dressed ; 2, and to receive a
blessing from God. The first imports that it brings forth true and whole
some herbs, meet for his use, for his taste, his gust, for his diet, as the
margin varies it.

Yea, and critics have observed this difference between the two earths here
in this place (which I make use of unto this correspondency with the
parable), that concerning the good earth here, and of its bringing forth its
herbs, the phrase used is r/xroutfa, it begets, and brings them forth as a
mature birth ripened to perfection ; as when a woman goes forth her whole
time. For in allusion unto a woman's bringing forth, is a womb ascribed
unto this earth (as ordinarily it useth to be), and so a double metaphor is

CHAP. III.] IN OUR SALVATION. 337

insinuated. But of the other earth (ver. 8, as prosecuting the same), it is
said ixp«goutfa, they cast out their production as abortive births, and so
their best fruits arrive not at perfection, but end in abortiveness. And
indeed if we would study an expression whereby to set out the difference of
a temporary and a saving work, or a holy calling, we could not do it
more lively than to say, that the one is a ripe and perfect birth, the other
but a mola, an abortive ; and becomes such through and from the deficiency
in the work itself from the first, as women's abortives usually are. How
ever, the issue of this second parallel is this, that the actings and products
of the thorny ground professors were never true fruit, for neither Christ
nor the apostle here do vouchsafe them that name.

And I may strengthen this parallel from that of Jude, who speaks of
the same sort, or of like professors. That those he so vehemently inveighs
against once were professors, is many ways evident, as having been such as
once had had some green fruit: ver. 12, ' Trees whose fruit withereth ' (says
he), and once had some life (why else are they called ' trees twice dead'),
once in Adam, and then wrought on anew, and then dead a second time.
And yet, lo, he plainly concludes of them, that they had no fruit. They
are (saith he) ' trees whose fruit withereth, and are without fruit,' wherein
he corrects his first, having said, * whose fruit withereth,' because it might
be thought thereupon that yet at least he acknowledged they once had some
fruit, and that fresh and lively, and therein did honour them. Therefore
he in this after-saying absolutely denies it, that they ever had any true
fruit. No, * they are without fruit,' says he.

The third parallel is, that in the very letter the apostle, ver. 8, doth
describe these temporaries by the same similitude by which our Saviour
sets out that third and highest sort of professors, that ' they both bring forth
thorns.' And this is the most characteristical and most eminent decipher
ing whereby either of them did set them forth ; and therefore, besides the
reality in what is the main, they in the very letter agree.

And for the further illustration of either, I shall pursue this query,
whether in the intendment both of the apostle here, and of Christ in the
parable be, that the thorny earth in both places did bring nothing but
thorns ?

1. In the intention of the apostle it is so to be understood; for not only
he mentioneth no fruit at all, but thorns only ; but takes it in its compara
tive opposition unto the good earth's bringing forth good herbs, as in difference
from this, and therefore this other earth brings forth no such herbs at all,
but only these thorns instead thereof. And this sense is confirmed by this,
that seeing the best earth, or hearts of the holiest upon earth, do bring
forth thorns as plentifully as it doth herbs, therefore the point of difference
in this opposition must lie in this, that this second earth brings forth nothing
but thorns and briars, and no herbs at all ; whereas that other did bring
forth some herbs, for if it also brought forth no herbs, there would be no
difference between them.

If it be said that he speaks of this bad earth, how that in the end it
brings forth thorns, and so is cursed, but not so from the first,

The reply is, 1. That if this earth had brought forth herbs at first, as
well as thorns, as the other earth doth, then it would have received a bless
ing from God upon such its bringing forth, so as to bring forth more, for
that is also one difference put between the one and the other. 2. The
apostle (in the 9th and 10th verses) shews in the persons and instances of
these Hebrews, that the difference between them was not confined unto

VOL, VI. ¥

338 THE WOKE OF THE HOLY GHOST [BOOK YII.

what was the event on either side, but extended unto what, from the very
first of their being good earth, they had brought forth. This the apostle
doth here, and also chap. x. ver. 32. In both he refers them to time past,
yea, unto the first : chap. x. ver. 32, ' But call to remembrance the former
days, in which, after ye were illuminated, ye endured a great fight of afflic
tions.' And he doth it also here, ver. 9, 10, « But, beloved, we are per
suaded better things of you, and things that accompany salvation, though
we thus speak ; for God is not unrighteous to forget your work and labour
of love, which ye have shewed towards his name, in that ye have ministered
to the saints, and do minister.' Therefore oppositely {in this 8th verse),
speaking of the other earth, his meaning must be, that for time past, yea,
and from the first, these only had brought forth even thorns, and nothing else.

2. For the parable, I urge that in the Hgoraag, or forepart of it, there is
this expression : Luke viii. 7, ' Some ' (of the seeds, namely) ' fell among
thorns, and the thorns sprang up with it.' Where,

(1.) The word <tv/A$veTffai, imports at least that from the very first, together
with the word, there were thorns sprung up. This cannot be denied, and
therefore take it as it is styled, a ' thorny ground ' (in difference from the
good ground), and it is to be understood to have been such as brought forth
thorns from the first, in such a manner as the good ground did not ; for
otherwise even the good ground doth bring forth some thorns from the first,
and it cannot be otherwise ; but this of 'the thorns mnst be understood with
difference.

(2.) That word also may, and doth sometimes import a coalescency, or a
growing up into a oneness, or a becoming one (as Grotius hath observed,*
and quotes this very phrase, Luke viii. 7, for that signification), as well as
a springing up together from the first, or all along, and so implies that
some of the thorns did at least coalesce and become one with what these
men had received of the word, and as they received it ; for it is the same
word that is used of our ingrafture into, and our being one with Christ as
our root : Rom. vi. 5, * If we have been planted together,' &c. The main
emphasis of which speech lie's not in this only, that all the saints are in
grafted together, but chiefly in this, that Christ and all and each saint are
* planted together,' and are ffvtMpvroi, for it refers to it as explaining his fore
going speech : ver. 3, ' Know ye not that as many of us as were baptized
into Jesus Christ,' which (here in ver. 5) he explaineth by our being
1 planted together with him,' it having been into him, and therefore ' were
baptized into his death' (which here in ver. 5 is explained by a being
planted together into the likeness of his death, &c.), baptism being the
sacrament signifying our ingrafture into Christ, ver. 3, and our being
planted together with Christ into the same conformity, being the thing
signified thereby, ver. 5. Now in the like sense here the thorns and the
work of the word in the heart are said to grow into one, to be ffuppuroi ;
that is, the word they received was admitted by way of ingrafture upon some
thorns or other in the heart, and thence all the actings of their spirits were
but fruits of flesh, as the root of them, though conversant about spiritual
objects ; and if so, then all such actings of spirits unrenewed are no other
unto God than thorns in reality, although in view and in speciousness herbs
and fruits.

And certainly the reason of the thing itself falls in fully for this, for to
sow among thorns, or earth where thorns are unploughed up, or in the midst

* Grsecis tfVfUpfafau dicuntur quae in umim coalescunt, ut plantse qusedam, Luke
viii. 7, &c. — Grotius, in Kom. vi. 5.

. CHAP. III.] IN OUR SALVATION. 339

of thorns, sv p'sffu (as the parable, Luke viiL 7, hath it), is all one in
Scripture phrase as to sow s«ed upon a heart remaining still wholly unre-
generate : Jer. iv. 3, ' Break up your fallow ground, and sow not among
thorns,' which is interpreted to be, ver. 4, ' Circumcise yourselves to the
Lord, and take away the foreskin of your hearts ;•' so as to sow among
thorns is to plant the w.ord received in a heart that remains utterly flesh
still. And as this is the mind of the prophet's caution there, so it must be
understood to be the mind of Christ here in the parable, that there were no
other principles in the heart to receive that word into, so as to affect the
heart, but what was flesh, and so there was an ingrafture of it upon, and a
coalescency with, some root of thorns or other ; and it cannot be other
wise, if the heart remains thorny ground.

But here may this objection be made, That in the interpretation of the
parable these thorns are said to enter in after the seed was received into the
ground, Mark iv. 19, and so the whole sense of the parable is to be re
strained thereunto.

I answer, That indeed there is one sort of thorns that do as it were
anew arise, and so are said to enter in after the seed was received into these
men's hearts ; and they are such as Christ (in that 19th verse) instances in,
viz., either worldly lusts or gross sins, the tops whereof, by the power of
the word, when it was received even into th^se men's hearts, were lopped off,
. so far as they grew above ground ; of which thing Calvin was well aware whilst
he notes upon it, ' That though indeed evil lusts, before the word riseth up
unto a stalk ' (in these men's, hearts), ' did wholly possess the heart,
that yet they did not seem to be predominant at the first beginnings ' (of
such men's being so wrought upon), ' but to come or steal upon them by
little and little, after the word is grown up into some blade, and where it
promiseth some fruit.' Yet still, say I, this noway lets but that there
might be some other thorns that should rise up with the word received even
from the first, which I will call in respect of their objects, spiritual thorns,
seeing in their root they are fleshly,, and indeed but the affections and
actings of self upon what is in the word suitable thereunto ; and my reason
is, because these two speeches of Christ, the one of which is in Luke, ' They
sprung up together with the word,' and the other is in Mark, which- speaks
of lust& entering in, afterward, must be reconciled ; especially considering
withal that these thorny professors were men unregenerate, and by their
thorns so distinguished from the good ground at the very first, the reconcili
ation seems easy ; for that speech, * They sprang up together,' expresseth
and takes in the whole from first to last, as to this sense, that some were
still springing up, and not at last only, but from the first, insomuch as there
were some or other all along. There were at first those spiritual thorns,
and afterward those other worldly thorns, so as, what with the one and with
the other, there was still a growing up of thorns all the while, which do both
of them also tend to * choke the word,' as it is there said, received in the
heart. For selfish affections unto spiritual things are still behind-hand with
themselves, and do destroy themselves (as Aristotle says of vices), and
through their intermingling with the word receive^. do hinder and spoil the
efficacy thereof, and turn all into sin. And tiiten again those other thorns,
namely, worldly lusts, supervening, do more conspicuously choke that word,
by sucking and drawing away all the sap- and juice, and intention of the
mind from those spiritual objects at first entertained. And these 'latter are
said to 'enter in,' as it were. anew, because indeed the former growth of
such lusts was (so far as before this new work they appeared above ground)

840 THE WOEK OF THE HOLY GHOST ' [BOOK VII.

in a great measure as then cut down ; what through errors" of conscience,
sense of sin, tastings of the powers of the world to come, by which the
intention of the mind was drawn out another way, yet still self remained in
its full vigour the same, though diverted another way, and turned upon
other objects. Hence therefore all those worldly lusts do in their root
remain still unstubbed up, for they are all seated in self, and if that be not
mortified, then they all remain unmortified at the bottom, and will in the
end rise up as much as ever ; for worldly pleasures are the natural objects
suited to the genius and disposition of self-love, as it is now corrupted, and
are the natural channel for corrupt self to run in. But, on the other hand,
its diversion unto spiritual objects of the other world (whilst itself remains
in its native strength) is but forced and with a violence offered upon it, and
therefore will not continue ; and for the same reason those other worldly
lusts will sooner or later sprout and revive, as Job speaking of a tree says,
Job xiv. 7, 8, 9, * There is hope of a tree, if it be cut down, that it will
sprout again, and that the tendar branch thereof will not cease ; though the
root thereof was old in the earth, and the stock thereof die in the ground,
yet through the scent of water it will bud, and bring forth boughs like a
plant.' Thus here, in the case before us, the general root of self is still as
much alive as ever ; and upon the fresh scent of former objects presenting
themselves, who had been the old and natural acquaintance of their hearts,
they obtain their wonted life and strength agair, and overcome, as Peter says.

2. The second thing proposed is the dreadful issue that befalls the thorny
ground professors, and the allusions it is set forth by.

(1.) In this life, nigh unto cursing.

(2.) Whose end is to be burned, in the world to come.

f:i Our Saviour Christ in the parable doth not mention this dreadful issue,
for his main scope was to shew the causes of each ground's unfraitfulness ;
but Paul's drift is mainly and farther to shew the end of such men.

(1.) They are nigh unto cursing. This hath relation and allusion to the
condition of the earth afore the fall, and after the fall : I say the earth, for
the substratum, or principal subject-matter or thing the comparison runs
upon, is the earth, to which men and their hearts are compared : so ver. 7,
* The earth which brings forth,' &c. ; ver. 8, but « that earth,' namely, ' that
brings forth thorns,' &c., it is that earth is nigh unto cursing ; so as to make
out the allusion we must find out some earth that was cursed ; and what
other earth do we find to have been cursed but that earth for Adam's sin ?
And so as Adam himself was a type of Christ (Kom. v.), and Adam's world
afore his fall a type of the world to come (Heb. ii.), so upon Adam's falling,
the curse of his earth was the type of such persons that should apostatize
from Christ. And so the allusion holds thus, that as before the fall the
earth was so fruitful that with a small pains it would bring forth fruit, in
comparison of what it did after the curse, as those words, * In the sweat of
thy brow,' &c., do shew. But how it was after the fall accursed you read,
Gen. iii. 17, ' The ground for thy sake is cursed ; thorns also and thistles
shall it bring forth to thee.' Now to make up this comparison about the
thing in hand. Man's heart before the fall was a paradise to God, planted
1 wholly a right seed,' as the prophet expresses it ; and man himself was
blessed of God, and God rejoiced in him, Gen. i. 31. But now man, being
fallen, is cursed, and brings forth nothing but thorns and briars. Well, but
yet the Lord comes again to cultivate and till the earth of some men's
hearts a second time, sows his seed, and comes with rain, and sends dressers
to manure it, but it still brings forth thorns ; then it is nigh unto a final

CHAP. III.] IN OUR SALVATION. 841

cursing, says he, as the earth was then cursed. See Isa. v. 1, 2, Jude,
ver. 12, * Trees twice dead,' once in Adam, and then after their fall some
little life was put into them, but they brought forth thorns. And Peter,
writing of the same sort of men (as you well know that Jude doth), his
express sentence of them is, 2 Peter ii. 14, * cursed children.'

(2.) Whose end is to be burned.

That the thorns are to be burned is not immediately said of them, but
that the earth shall be burned, and therefore by consequent the thorns that
are found growing thereupon; yea, and the thorns being set on fire, do help
towards that fire that burneth the earth together with themselves. Now,
the earth notifies the man, the person, and the thorns his works and fruits
brought forth ; but it is the man chiefly, for he is the earth. This I take
to be an allusion to the land of Sodom and Gomorrah, with the inhabitants
of all sorts on it. The soil of Sodom and Gomorrah, before its being burned,
was, as you find Gen. xiii. 10, ' Behold all the plain of Jordan, that it was
well watered everywhere, before the Lord destroyed Sodom and Gomorrah,
even as the garden of the Lord.' It was like to paradise itself (which we
spoke of before) before God destroyed it. Thus here the rain comes often
upon this earth, and it is watered with better water than ever paradise was ;
but the effect of all being that it brings forth thorns, then follows that
which is equivalent unto the curse of Sodom ; for God comes upon that land
with fire from heaven, and burned the very ground as well as all that were
upon it. He did not only turn it into barrenness, as when it is said ' a
fruitful land shall be turned into a desert' (so the psalmist), but it was
turned into a lake, and that a sulphurous lake of fire and brimstone, out of
which such vapours do arise as kill birds that fly over it ; and the fruits
that grow upon the banks do, through the heat and fire that is in the earth,
turn to dust, which fruits are called proverbially ' the apples of Sodom.'
The very rocks are blasted, and the ground smells of fire to this day. Now,
to this earth are the hearts of apostates here compared, in their fatal and
final punishment in the other world. And Jude's comparison, when he
speaks of these, is the same : ' Even as Sodom and Gomorrah,' says he,
' and the cities about them, in like manner giving themselves over to for
nication, and going after strange flesh, are set forth for an example, suffer
ing the vengeance of eternal fire.' He speaks of such very apostates, and
these that were trees twice dead. And on the contrary, he thereupon com
forts and encourages the ' preserved in Jesus Christ ; ' as ver. 1, in a pur
posed opposition, he styles them, in reference to these apostates. Oh!
bless God for election ! that we were not left to be such professors as
these, bringing forth nothing but thorns, whose end is to be burned ; as, if
he had left us to our own spirits, and had not changed our hearts, we had
been : Rom. ix. 29, ' Except the Lord had left us a seed' (viz., of election),
4 we had been as Sodom, and like unto Gomorrah.' It would have been the
issue of us all, we should have been burned with our thorns.

3. We have next the rain falling on this earth, and its being dressed,
spoken of. This is the third part of his comparison, wherein he compares
the means of grace whereby men are wrought upon unto two things : (1.)
The rain ; (2.) The dressing of the earth. The rain I take to be inward
means vouchsafed, viz., those illapses, enlightenings, good motions, and
comings of the Spirit of God upon man's soul, falling immediately from
heaven, as the rain does. The dressing is the outward means, as preach
ing of the word, and other ordinances, differing from and besides the rain,
as when it is said that ' Paul plants, Apollos waters,' &c., 1 Cor. iii. 6,

342 THE WORK OF THE HOLY GHOST [BOOK VII.

there is the dressing ; but the rain is the inward means, of which I under
stand that of James, when he speaks of the husbandman's waiting for the
harvest : James v. 7, says he, * He hath long patience for it, until he re-
ceiveth the early and latter rain.' These come before the harvest, and are
those inward influences and refreshments which do accompany the outward
means. The Lord affords such rain to poor souls when they need it,
some at one time, which is the early rain, and some again at another
time, still as they need it ; and all tends to ripen the fruit, and keep the
soul in heart, as the rain doth the earth. And then what man doth in the
outward ministry of the ordinances, that is the dressings or culture here
spoken of.

Now I come to the observations, which are of three sorts :

1. Upon the ground that is cursed.

2. Upon the ground that was fruitful.

3. Concerning the means, rain, &c. These two latter I shall put under
one head.

1. The first sort of observations is upon the ground that bore thorns,
and that was cursed. (1.) From that of the earth bearing thorns, although
the good word had been sown into it ; and although the rain had come
upon it, and it had drunk in that rain, yet the heart remaining only carnal,
and the roots of thorns abiding (as hath been opened), it brought forth no
other product. Observe, that all means, inward and outward, and influ
ences from heaven, do but nourish self, and but cause worldly lusts and
self-love to grow. Take a poisoned plant, plant it by another wholesome
herb in the same ground, and let the rain fall upon both, yet the rain and
the ground nourishes the poison in the one, and causes that to grow, as
well as a good plant in the other. So that we have no way but to turn to
God, and to get the thorns out, and new principles in their room. Yea,
in a regenerate man, so far forth as the roots of thorns remain, so far forth
all the actings of the spirit will be the actings of the flesh, and so but thorns.
The root is thorn, and the fruit will be like the root ; as Christ says, that
the fruit was like the tree. They are all thorns to God ; and carnal affec
tions to spiritual things, or affections arising merely from self-love to divine
objects, will make fuel for hell, as well as worldly lusts ; they are all thorns
in the eyes of God.

(2.) Observe, concerning these thorny professors, that God proceedeth
towards them in casting them off by degrees, and not presently upon the
first advantages against them, which is apparent out of the text.

For [1.] he continues the rain, the inward good motions, long to them;
for that which is said, ver. 7, ' the earth that oft drinks in the rain,' is to
be understood a<zb xoivov, and to be carried to the 8th verse, and applied to
this earth that brings forth tliorns as well as to the good ; for that is spoken
in common, both to the one that brings forth herbs, &c., and to that other
that is rejected.

[2.] After such a bringing forth of thorns for some long space of time,
he yet proceeds by degrees. As, first, though within himself and in his
own purpose he rejects them sooner, that is, he purposeth, if they persist
still to bring forth no other fruit than thorns, to have no more to do with
them : Luke xiii. 7, ' Then said he unto the dresser of his vineyard, Behold,
these three years I come seeking fruit on this fig-tree, and find none ; cut
it down, why cumbereth it the ground ? ' He, after two years' expectation,
had his heart taken off from them, and began to have no pleasure in them,
as the Epistle to the Hebrews expresseth it, yet still continued a- dressing

CHAP. III.] IN OUR SALVATION.

of it : ver. 8, ' For he answering said unto him, Lord, let it alone this
year also, till I shall dig about it, and dung it ; ' and withal God sends
rain upon it as aforetime. But, secondly, after some further expectation,
it becomes ' nigh unto cursing.' Now, what it is for God to curse finally,
you may know by the contrary dispensation towards the good here in
ver. 7, ' The earth that brings forth herbs,' &c., 'receives a blessing from
God ; ' that is, so as to bring forth more herbs, which the parable calleth
'an increase,' and which Christ, John xv. 2, thus expresseth, < Every
branch that bringeth forth in me he purgeth it, to bring forth more fruit.'
And that is the blessing it receives here in this world, nor can there be a
greater blessing in this life vouchsafed ; and yet still to be nigh unto
cursing imports God's loathness and backwardness finally to pronounce it ;
only in the meanwhile he withdraws his influences, till — Thirdly y At the last
he curseth them indeed, as he did those in 2 Pet. ii. 14, ' cursed children ; '
and as he did the fig-tree, Mat. xxi. 19, ' And when he saw a fig-tree in
the way, he came to it, and found nothing thereon but leaves only, and
said unto it, Let no fruit grow on thee henceforward for ever. And presently
the fig-tree withered away.' Now, as Paul says, ' cloth God take care of
oxen ? ' No ; his aim was further, at ministers in them. So here, doth
Christ curse fig-trees ? No ; his aim is to shew how he curseth in the end
fruitless souls. He says of such a soul, Let never fruit grow more on thee ;
and look, as that tree stood still in the same place, but yet none of its former
fruit grew thereon, so men may profess religion after such a cursing of them,
and continue in the church and under ordinances, but never a prayer with
affection grows any more thereon, no more dews from heaven, or inward
correspondences with God.

Use. Let us take heed therefore, and eye the withdrawings of God, and
mourn presently, lest we grow nigh unto cursing ; let us watch the rising
up of thorns, for they will bring a curse of bringing forth worser and
sharper thorns ; and let us humble ourselves for them, and seek to root
them out.

(3.) Observe God's dealings with these men, that having had workings on
them, do fall away. You see how dreadful they are. Everywhere you
find this dreadfulness expressed : ' He built his house' (says Christ) « upon
the sand, and the fall of that house was great.' All the sermons he had
heard, and all the profession he had made, and all he had done, fell upon
him and broke him to powder. Read Jude : you have black words given
to such. The blackest words that ever fell from the Holy Ghost's pen, are
to be found in Peter (2 Peter ii.) and in this Jude, concerning such men,
for whom the blackness of darkness (he says) is reserved ; read but that
epistle. Then says Peter, 2 Peter ii., ' If they be again entangled and over
come of corruption, their latter end is worse than their beginning ; for it
had been better for them not to have known the way of righteousness,' &c.
Men cannot profess religion at that rate they may profess other things.

The consideration of these things should awaken and quicken us to be
observant how thorns grow in our hearts, viz., worldly lusts, cares, mur
muring, unthankfulness, inordinate fancies of what in the world we would
be. And we should be watchful to keep them from growing up in us, as
also to observe narrowly any steps or beginnings of God's withdrawings
from us ; for they tend to cursing, and we should never be quiet in such a
case.

II. The second sort of observations is, concerning the good earth, and
the means vouchsafed.

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THE WORK OF THE HOLY GHOST

[BOOK

1. Observe, even in good hearts that have a blessing from God, the
fruit, or at least the increase of that fruit, doth not appear oftentimes of a
long while. This is plain out of the text ; for of the good earth that brings
forth herbs, it is said, « The earth, which drinks in the rain that comes often
upon it, brings forth herbs meet,' &c., and receives a blessing from God to
bring forth more. If therefore thou dost bring forth herbs meet for God
after the rain hath come oft upon thee, it is well ; thou art still within the
compass of receiving a blessing from God. Affliction works the quiet fruit
of righteousness, after we have been exercised thereby ; but it is afterward,
not presently.

2. Observe, God's saving and through workings in the spirits of men
are not always in violent ways, but in gentle, sweet, soaking dispensations.
The word verbs here, signifies your mizzling rain, molliores et minores guttas
(saith Hyperius), as the Israelites, 1 Cor. x. 2, were sprinkled in the cloud ;
it was such a rain as falls in a mist. Multitudes of souls are not wrought
upon by stormy showers of rain falling with thick drops. No. There
comes your gentle rain, < the early and the latter,' as the poor soul hath
need thereof, and bedews his heart. He prays and goes to bed, and it may
be in the morning finds some dew upon his heart. Now wilt thou comfort
thyself, though thy work goes on but gently, yet it goes on surely. Thou
hast not those high manifestations and sudden sensible comings in thou
nearest others speak of, yet thou hast God's presence in a subsistence to
thy heart, and thy heart drinks it in, and goes away strengthened and
quickened. There is a still work that doth not make 'a noise, when some
that are far greater works decay, and like a land-flood dry up. Of the
sly husbandman that found the treasure in the field, it is said, that ' he
did hide it,' but for joy thereof went and sold all he had for it, Mat. xiii. 44.

I shall answer but an objection or two which good and honest souls may
make about themselves, upon occasion of these observations, and the doctrine
that hath been delivered.

Obj. 1. My heart hath a world of thorns in it, and more of thorns than
of what I can ever hope to be good herbs.

Ans. So hath every regenerate man a world of thorns in him : ay (says
Calvin*), thick-set copses of them. Every one's grace is sown and con
tinues amongst a wood of thorns. Yea ; but yet there is another root of
something that grows up in thy heart, that is not thorns ; and there is a
conflict against the thorns, an endeavour to stub them up ; and they are
thorns in thy side. Therefore there is another principle in thee.

Obj. 2. Thou wilt again say ; I do not grow by reason of these thorns.
But comfort thyself (says Calvinf), for he that brought forth the thirty-fold
is by Christ reckoned with him that brought forth the hundred-fold. Christ
puts them altogether, and dignifies them all alike with the common style of
good ground ; and where the expectation of the husbandman (as he speaks)
is not altogether frustrate, that little they have is accepted.

Obj. 3. But you will object, Alas ! my affections were mightily flushed
at first, and now they wither, and worldly lusts grow up in their stead.

* Nemo est qui non ingenti spinarum copia et quasi densa sylva refertus sit.
— Calvin.

t Quanquam mediocris erit profectus, quisquis tamen non degenerat a sincere Dei
cultu, bona terra et fertilis censetur. Etenim etsi centupli respectu tenuis est ejus
fertilitas qusetrigintacuplum reddit, terras tamen omnes simul Christus conjungit, qu»
agricolse laborem ac spem non prorsus frustrantur ; et communi bonitatis elogio in-
feriores quoque dignatur. — Calvin in verba.

CHAP. IY.] IN OUR SALVATION. 345

Ans. Shall I yet say to thee ? Doth God maintain a conflict in thee
against sin, an endeavour to stub up the thorns ? Dost thou water those
roots of bitterness with bitter tears and sorrow, and with the blood of Christ,
to kill them ? Then still the root of the matter remains in thee.

Again, consider, when thou wert first converted to God, as thou hadst
grace in thee, so thou wert a temporary believer at first, in respect of thy
unregenerate part. All was stirred at first ; corrupt self-love was stirred
at first, as well as what was truly gracious ; and when all was stirred, there
must needs be a great flush of affection. This was my case at first, and
then the stream was strong ; as take a little rivulet, which runs naturally
and constantly, but as the prophet says, runs softly, with a slow and gentle
current ; let a land-flood come upon it, it will prove a river, a strong and
violent stream. But when that land-flood ceases, then the brook is not so
swelled, though it goes on still, so much of it as was truly and naturally so,
and had a spring. So it is here. At first, half thy heart, thy unregene
rate part, was turned a temporary believer too ; and self-love, the great
Simon Magus in thee, was wrought upon, and became a temporary believer ;
but yet besides, and over and beyond that, there was a little fountain opened
in thy heart, and this continues still to flow, when the land-flood ceases ;
and then look, what is true grace indeed holds out the conflict against itself
in worldly lusts, and bears alone the stress of all ; and then worldly ^ lusts
begin to contend purely with this little grace in us, and that fights it out
alone, and then is the truer trial of grace, though less discernible to sense
than it was at first.

CHAPTER IV.

That the work of grace in true believers differs in kind from that which is in
temporaries, proved, because true holiness of heart cannot be produced by any
virtue of the covenant of works since the fall ; but that it is peculiar to the
covenant of grace to effect this.

God hath put that genius and disposition into the grace of the new cove
nant in us, as might answerably glorify the grace of God in Christ towards
us, according to the tenor of that covenant. And the soul accordingly hath
in it a radical disposediiess to give up the soul to Christ, to be acted by
him, and to be made sensible of its own insufficiency to act itself, and so
to glorify Christ as its root for sanctification, as well as its Saviour for
justification ; and accordingly, sooner or later, both through the inexperi
ence of its own inability to act itself, and of that continual infused strength
which from without it feels freely derived, as the Spirit pleaseth to dispense,
and whereby it is carried on to motion ; especially when by the word, and
the relation of that truth out of it, it is called upon to do this, it actually
doth most readily submit, and followeth the truth revealed therein in a
continual dependence upon Christ, to do all in him, and through him, as
being that which glorifies Christ and debaseth itself, and so it practiseth
accordingly. But I do withal conceive, that this giving up the soul to be
acted only by Christ, doth arise rather from the grace of faith, unto which,
of all graces in us, the predominancy and prime agency is committed under
the new covenant, Rom. iv. 16, whose office it is to enervate and spoil all
derived grace in us of its strength, by discovering its weakness and insuffi
ciency, as also to carry them out of all to Christ, to abide in him as their

346

THE WORK OF THE HOLY GHOST

[BOOK VII.

only element, in which they move, and from whom also. And this faith also
doth from its object revealed to it and apprehended by it ; namely, that the
tenor of this second covenant (under which the soul is now brought) is clean
altered and changed, in respect of God's dispensing strength and motion, from
what was in that first covenant with Adam, with whom the covenant was
struck, being the covenant of nature. Hence God's concurrency with it
was ordained suitable to the principles by nature bestowed, which were habi
tual graces ; that is, to concur with them according to their kind, as in a
free agent, as with other natural principles in their kind. And hence they
had a strength to act from themselves, according to the freedom of man's
will to use it. But now that power is forfeited, through the breach of that
covenant, which was, as now the strength of sin (as the apostle speaks), so
then of grace. And therefore the strength of grace to act under the second
covenant can never be in grace itself, but in him who is the strength and
foundation of that covenant, Jesus Christ. Faith being thus ' taught of
God, the truth as it is in Jesus,' this lesson of dependence for motion, as
well as that for justification, doth keep all those principles of graces in us
from attempting to put forth in their own strength, and carries them out of
themselves to Christ, and teacheth them to lay down their own abilities in
subjection to his Spirit. Therefore this living in Christ is attributed to
faith : Gal. ii. 20, ' The life I now lead is by the faith in the Son of God,'
which evacuates still all the power of grace, any otherwise than as in Christ
the fountain, and preserves the soul in a sense of its weakness under his
second covenant, that so 'the power of Christ might rest upon it,' 2 Cor.
xii. 9. Faith being herein to all graces that which moralists say that
prudence is to all other virtues, their governor and tutor, was made thus
the great officer in this second covenant, because it would give all to grace
and Christ, Rom. iv. 16. Otherwise, I do not conceive that in the graces
themselves there is any such peculiar inbred instinct, differing from what
under the first covenant ; and therefore the apostle Paul and all else have
found it the hardest lesson to have their hearts brought to this dependence,
and not to trust in themselves, and act from themselves ; because grace
was not at first brought up to it, to be of itself thus poor and beggarly, as
this second covenant hath made it.

2. It is acknowledged that one essential difference between a temporary
work and a saving is, that the one acts all from itself, though it be received,
and that grace evangelical acts or is in disposition to act from Christ as a
head, as well as to Christ as a lord, and accordingly is taught to depend at
length for sanctification in working, as well as for justification, upon Christ;
which I take to be the main difference intended in that 15th chapter of
John, in the parable of the vine, and bringing forth ' fruit in Christ,' as the
Syriac reads the words, through ' abiding in him,' in a continual sense that
they of themselves can do nothing without him. And this fundamental
principle did Christ teach his disciples then at his departure. So that
Christ is * made to us sanctification,' as well as justification, by a new
covenant. Yet so as, 1. It may be a long while ere such true grace is
taught distinctly and knowingly to itself thus to do, as may seem to have
been the case of these his disciples, and of Peter, not long after this new
lesson of their faith towards Christ ; for this, as in other things of more
concernment, was little or not so distinctly as yet exercised ; as they exer
cised faith on God, but not so distinctly on Christ, John xiv. 1, therefore
Christ calls for it. Thus also they had not prayed in his name — ' Hitherto
ye have asked nothing in my name ' — nor yet so distinctly knew how they

CHAP. IV.] IN OUR SALVATION. 847

were in him, and how he acted all in them, as appears by the 20th verse
of the 14th chapter of John ; and yet in the mean time that grace was
acted by Christ secretly. And herein it falls out, as Christ says to Peter,
John xiii. 7, in another case, * What I do now thou knowest not, but thou
shalt know hereafter.' So it is with them ; that Christ doth all in them
they at present haply do not know, but when their union to him is cleared
up to them, and their faith taught more distinctly out of the word, of their
dependence upon Christ, they then more distinctly acknowledge all they
formerly did was from him, and give him the praise. And 2dly, In the
mean time, such souls do acknowledge all they have and do is not from
themselves, but Christ only, if they do any good ; which acknowledgment
(upon all occasion of their quickening) is to be taken interpretative ; for this
doing all in Christ by faith is not always apprehended by many poor souls
that in a sense of their emptiness wait upon Christ for all, and do from
their souls desire to attribute all to Christ, and yet always discern not how
the strength to do all flows upon an act of faith fetching that virtue from
Christ, or from union with him, because that their union is yet doubted by
them. They acknowledge both that Christ is and must needs be the foun
tain of all, and accordingly have recourse to him by acts of recumbency in
all, and virtue comes from him insensibly upon such acts put forth ; but
yet the connection between the cause and the effect they do not see, nor
can hang them together, the power that works in us being as secret as that
of the heavens on our bodies, and as strong as that of physic, which yet
is often not discerned ; and therefore the apostle prays for the Ephesians,
chapter i. 19, ' that their eyes might be opened to see that power wrought
in them.'

3. It is acknowledged that all the gifts and graces in temporaries,
whereby they conform to the law, &c., are all conveyed by the knowledge of
Christ; for thereby it is said they conform to the holy commandment,
2 Peter ii. ; but yet these are by no other tenor conveyed, than as that
moral light and natural light which Christ sets up in the dark hearts of
all men, John i. 9 ; neither are they any more conveyed by a covenant, or
as the foundation of a covenant, than such light to heathens is or was,
although they be conveyed by the knowledge of the word, and of the cove
nant of work's, set on by the Spirit of bondage, and also of the covenant,
which being indefinitely propounded to them, as well as to the elect, in the
ministry of it, Christ, for the magnifying of saving grace in and towards his
own the more, and many other ends, makes trial how far corrupt nature
remaining such may be induced, by working upon the principles therein,
and also by infusing such principles thereupon as may stand with nature
remaining still corrupt (though adorned and garnished), and how far it may
be carried on and invited by this indefinite revelation of the gospel, to close
with Christ and the grace of the gospel, and, as Christ's phrase is, how
'nigh the kingdom of God' it may be brought, and accordingly be obedient,
which yet it 'falls short of (as the phrase is in the Hebrews). God meets
them in the indefinite promulgation of the gospel, as he did Balaam, and
enlightens them, and allures them ; and as he ' filled the Gentiles' hearts with
food and gladness,' and so 'left not himself without witness,' acts thereby
to lead them to repentance, Eom. ii., so he makes impressions of further
joys and sweetness from himself (though not in himself as their chiefest
good) upon the hearts of temporaries, to lead them to repentance and faith,
so that, though it be a work tending to salvation in this sense specified, yet

348

THE WORK OF THE HOLY GHOST

[BOOK VII.

not saving, or which hath salvation annexed to it at any time, as, Heb. vi. 9,
the apostle distinguisheth them.

4. It is acknowledged that such thus wrought upon, though by the
gospel, do for their persons remain still under a covenant of works, or under
the law, because they were created under it, and having been once thus
married to the law, until they die to the law to be married to Christ, they
according to the rule of law are never freed from this husband, but (as
Rom. vii. 1—4, &c.) the law hath still power over them ; and hence also
those graces and gifts they use in a legal way, though they be exercised
about evangelical objects, and do turn (as my expression hath often been)
the gospel and the acts required therein into law (their husband the law
converting all its own way) ; yet they trust on their own righteousness,
and upon their own acts of faith, repentance, &c., the counterfeits whereof
are wrought in them ; and even the ordinances of the ceremonial law (which
unto true believers were then evangelical, through their faith looking at
Christ, and justification through him, Ps. li.) were yet all turned by the
carnal Jews into pure legal performances, they going about in a legal way
to expiate their sins by sacrifice, Ezek. xxxiii. 13 ; and so Rom. ix. 32,
' They sought righteousness as it were by the law,' says the apostle there ;
so these seek a righteousness in their evangelical acts (such I call them in
respect of their object), but ' as it were by the works of the law.' And as
in point of justification they thus err, so also in acting of their graces, they
do all as it were by the law, as Adam at first did, but by their own strength,
and so bring not forth fruit in me, as Christ complains, John xv., and so
are cut off, as there it is said.

5. I yield these graces and gifts given them to be a true real work, as
reality is opposed to hypocrisy, taking hypocrisy for acting a part, and so
that word wrus, speaking of the work on them really, 2 Peter ii. 18,
implies ; yet still so as compared with true sanctification it is but counter
feit, as of aurichalcum we say that it is false gold, though it be true metal ;
and of a brass shilling it is counterfeit coin, though true metal, and which
otherwise may serve to many purposes ; and so I ever accounted it an
expression not according to the word, to call them * hypocrites,' but rather
' temporaries,' crgoffxa/go/.

6. Grant also I do, that through those gifts and habits they are enabled
to perform duties of the law and gospel ; Herod heard gladly, did many
things, and many others much more ; yet as the apostle says, Rom. ii., of
the Gentiles, they do but ra rou VO/AOV, l the things^of the law,' but 'not
in doing do they obey the law, nor is the action legal, or such as the
law requires, no, not for the kind of it ; but as the heathens did in civil
things many things commanded by the law in the second table, by moral
habits of virtues, which were yet when done splendida peccata, so these
temporaries perform the religious duties of the first table in many things
(by the like habits infused) ; but they serve God but ' in the oldness of the
letter,' as the apostle says of the best of the Jews, Rom. vii. ; but still not
' in the newness of the Spirit,' as his distinction there is, that is, from a
received principle of spirit, opposed to flesh ; so that indeed they conform
not to the spiritual law, as the apostle calls it, which only truly is the law,
as appears in that chapter; « the law is holy and spiritual,' and when he
thus served God he yet says he was ' without the law,' ver. 9, because
without the spiritual light of it in his understanding, and therefore without
all true genuine spiritual dispositions suitable thereunto in his affections.
And hence it appears to me (as many ways else) that the difference of their

CHAP. IV.] IN OUB SALVATION. 849

specious holiness from true sanctification in the elect, should not only lie
in acting of itself, or from another, though that be true, but in the materials
themselves ; that is, that the one reacheth not to a true spiritual confor
mity to the holiness of the law in any degree, nor is such as was in Adam
in innocency, whereas the other doth ; neither is there true love to God,
nor is God made the supreme end, until which be done there cannot be
said to be true holiness in the heart or action till they be predominant.
For holiness is a setting up God as the supreme end, or it is not holiness ;
80 until then self-love is the predominant principle, and so they remain
wholly flesh still, though self is diverted from worldly to heavenly objects ;
and so all their actions from these graces are deficient of legal righteousness,
such as should be in them ; and without love to God as the predominant
principle, there cannot be any true legal sanctification, for ' love is the
fulfilling of the law,' and « the end of the commandment is love out of a
pure heart,' 1 Tim. i. 5. God requires aright manner and a right end, or
else the command is not said to be done at all ; so Deut. vi. 25, * This is
your righteousness, if you observe all these commandments as he hath
commanded them ;' without which there is no more true legal righteousness,
or anything of the image of God, than of the true image of a man in the
body without the soul ; and bodily exercise and godliness are opposed by
the apostle.

7. I acknowledge this work to have also a ' goodness' in it — so Hosea
vi. 4, it is called — but yet which still falleth short of the goodness which is
in the law, of which the apostle says, Eom. vii. 12, ' The law is holy,
spiritual, and good,' for it is not the law written in the heart, but rb tgyov
roD vofjiou ygaftrov, Kom. ii. 15 (so in the Gentiles), that is, something which
produceth many effects of the law. And in the Jews it is called, ver. 20,
ftogpcaaig, ' a form of knowledge, and of the truth of the law,' which he had
in his mind, which as it signifies a system or body of the law (as we say)
in his mind, so withal insinuates the slightness of it for the kind ; it is but
a form, a picture, in comparison of the real law itself, and so 2 Tim. iii.
5, f&6g<puffit, * a form of godliness,' is opposed to the power or reality of
godliness, and so I confess it hath a goodness in it. (1.) Natural, as it is
a creature wrought by the Spirit. (2.) Moral, so far as the letter of the
law may be called such, as in a picture there is a double truth and goodness,
the one natural in the substance of the colours laid on, the other relative
or artificial as it is a picture, and as more or less it comes near the life,
but still so as it reacheth not that kind of goodness that is in the man
himself. So hath this work, the more lively it is, the more goodness, but
still not that which is in the law, which is holy, spiritual, and good. I call
it a literal goodness, because it is the image of the letter, not spiritual.
As a picture represents the outwards, so this ; and if it counterfeits the
inwards (as in some of a finer thread), yet still it is but the picture thereof.
And that not any such a kind of true righteousness was ever renewed in
any that perish eternally, and that no man that is but under a covenant of
works attains it, nor that ever the first covenant availed to work any such
righteousness in any one since the fall, much less in all the Jews, I prove
by these reasons among many other.

(1.) That is made the very fundamental difference between that first
covenant, and that second of grace, that in the latter God * writes the law
in the heart,' by giving ' a new heart and a new spirit,' Jer. xxxi. 33, Heb.
viii. 8—11 ; that is, a heart conformable to the law ; for the law written
in the heart is imprinted dispositions suitable to the law, which is called

350 THE WORK OF THE HOLY GHOST [BOOK VII.

1 the law of the mind.' That scripture, Heb. viii., being so express, and
making this the difference of the two covenants, it seems that that which
is made the difference of the latter covenant, cannot be made common to
the first ; compare with this Heb. x., where it is said, Christ hath ' for
ever perfected' (therefore none of them perish) ' them that are sanctified,'
ver. 14. And what sanctifieation is it? In the 15th and 16th verses he
explains it by alleging the words of that second covenant, which at once
interpret what it is to be * perfected for ever,' and what to be ' sanctified :'
to be perfected for ever, is to have your sins forgiven and remembered no
more ; and to be sanctified, is to have the law written in the heart, ver. 16.
What God hath thus put together for ever, let no man sever. The same
is the difference that is put between the two covenants, 2 Cor. iii., through
out. The one wrote it upon men's consciences, but as in letters upon
stone, there they might read it ; but the other in living letters, in disposi
tions suitable in their whole hearts. The gospel change th into the same
image, the law not so ; and this was by Moses himself put, when he came
at the end of all to publish this second covenant, which he doth in the
29th and 30th chapters of Deuteronomy throughout. He tells them, verse
1, chapter xxix., that it was a covenant * besides that made at Horeb,'
which he did now publish, that is, the second covenant ; and ver. 12, 13, it
was that covenant he swore to Abraham, and that was the second covenant,
Heb. vi. 16-18. That covenant, made to Abraham with an oath, was to
shew the immutability of his counsel to the heirs of life, that is, the elect ;
and so Luke i. 72, 73, we have it. Again, the covenant there was the
second covenant, for, Rom. x. 6, Paul, in opposition and distinction to the-
law, quotes the words of that covenant then promulged, in 30th chapter,
as proper to the gospel ; ' The righteousness of faith speaks on this wise,'
&c. Now chap. xxx. 6, among other promises peculiar to this covenant,
this is one, to ' circumcise the heart,' and so to cut off the foreskin of flesh,
and to ' give them an heart to love the Lord ;' and this is delivered as that
which should be fulfilled under the New Testament, upon the Jews at their
last call, because then it eminently takes place ; and in opposition to this
he speaks of those Jews who had the first covenant, that God had not
given them a heart to perceive to that day, by all he had wrought ; so
chap. xxix. 4.

(2.) My second reason is, that to be ' under the law' is to be under the
predominancy of sin, and so their state is distinguished (Horn. vi. 14) from
that of grace. ' Sin shall not have dominion over you, for you are not
under the law, but under grace.' Now if those, under such a work, have
still a predominancy of sin, they cannot have true legal righteousness or
holiness, which, if not predominant, at least is not holiness.

Again, (3.) In the seventh chapter, whiclf follows, the apostle, in his'own
person, now, when evangelically sanctified, sets forth, as his corrupt part
remaining, by ' the law of the members,' so the regenerate part in him by
' the law of the mind,' which is a conformity to the law of God in the
inward man, approving it, delighting in it, and though the imperfection of
it still drives him to Christ to deliver him, to whom he flies, ver. 25, yet so
as he there doth abstractly and apart consider his grace in itself, as it is a
created habit in the heart, and as it is a conformity to the moral law (of
which he there speaks), as it is holy, spiritual, and good, verses 12, 14.

(4.) The fourth reason is, that in the highest instances of temporaries,
they are still reckoned men unregenerate, and flesh, &c., and grace evan
gelical, as it is considered abstractly, a qualification conformable to the

CHAP. IV.J IN OUK SALVATION. 351

command, is mentioned as the difference from the work on them, and not
only as it is acted by Christ in us, though that be true, John xv. 1, 2, &c.,
as I said before.

First, In the 6th of Hebrews, how are those enlightenings, tastings, &c.,
distinguished from true evangelical graces, which are called, ver. 9, ' bet
ter things' (that is, in themselves for the work and substance of them), and
* things that have salvation' (as the word is) annexed to them. We find
the grace of love unto the saints in truth, and a labour of love thence issuing,
to be the thing instanced in, and are mentioned to be in them oppositely to
their enlightenings. Answerably, the thorny ground, the highest degree of
temporaries, unto which these enlightened are compared, ver. 7, 8. How
is it distinguished from the fourth ground, Luke xiii. 15, but by the change
in the subject of the heart, ' a good and honest heart' receiving the word ;
honest, as in not robbing Christ by taking anything to itself, so also in con
forming itself to all the commands, as truly as laying hold on promises.
And so the other, the stony ground, their fault was, that still they remained
unrenewed at all ; for the stony ground wants root in sese, in themselves,
that is, as they wanted Christ, so also a true principle of sanetification in
themselves. But * the root of the matter is in me,' says Job, pleading his
own righteousness.

As in like manner, concerning the foolish virgins, the difference put between
them and the wise is, that the wise had ' oil in the vessel,' habitual grace,
which those other wanted, though they were acted for present performances,
as a dead body is by angels for a fit, having oil in their lamps for present
acts. And then the thorny ground was a heart, though humbled, yet
never regenerated nor sanctified : for Jer. iv. 3, 4, the ' taking away the
foreskin of the heart' is opposed to ' sowing among thorns ;' and our Saviour
shuts up all that parable with this, ' From him that hath not, shall be taken
what he hath ;' and in Luke xiii. it is explained ' what he seems to have ;' so
as indeed it was not true sanetification, but seeming such. So these in 2 Pet.
ii. 20, who really, oWw$, escape from the world, embrace the holy command
ment, through the knowledge of Christ, yet, 1. they are said but to escape,
TO, fjudfff&ara,' not rue, pQogag, that is, the defilements outward, and in that
respect they are called virgins, Matt. xxv. But they escape not inward
corruptions at all of lust, as, by being ' partakers of the divine nature,'
the true believers are said to do (chap. i. ver. 4). In opposition to
these ; — •

Secondly, They are therefore called swine, for their natures still remain
ing as afore, though washed outwardly ; and the dogs vomiting out through
present pain, yet with a stomach to the vomit, and therefore were never
renewed into so much as true legal sanetification inward ; which, if they
were, such expressions of differences could not be given them ; nay, they
are on purpose given them to express the contrary. And for that expres
sion of goats elsewhere, it seems not to note out any farther degree of men
not saved, than such as these were, but rather seems to be put for all
wicked men, placed at the left hand, in opposition to the sheep.

Obj. It may be objected, that they are said to be sanctified through
Christ's blood, Heb. x.

I answer, 1st, In that sense, as elsewhere, they are said ' to believe,'
and Judas to repent, Matt, xxvii. All graces have a counterfeit called by
their name, as in herbs and stones, and as the picture of the king is called
the king.

Ans. 2d, Shew me a place that they are justified (when yet a promise

352 THE WORK OF THE HOLY GHOST [BOOK VII.

thereof is affirmed to belong to them), which being an act of God upon us,
hath no counterfeit. Yea, or shew a place that they are said to be born
again ; which, if they are not, they are still flesh, and so have no holiness
begun.

Ans. 3. That is said to be sanctified, which is set apart from common
uses, as the priests, the sabbaths, &c. So in men their graces, though
not sanctifying their persons inwardly, yet they set them apart to God in
many works done for him, and to his church in their gifts outwardly.

Ans. 4. Which being the purchase of Christ's blood, is said to be done
by his blood : Eph. iv., He gives gifts « to the rebellious also,' and being
wrought by a knowledge of Christ's blood, as Peter speaks, and that as in
the covenant of grace revealed, therefore they are said to be * sanctified by
the blood of the covenant.'

Obj. That instance of Abimelech, Gen. xx., may be objected, he having
followed his conscience in the matter of Sarah, so as if he had known her
to be Abraham's wife, he would not have taken her, and this act God
acknowledged to be integrity.

Ans. 1. The answer is, that it is acknowledged such in the sense as
Abimelech meant it, who pleads there his innocency in what he might seem
to have been guilty of, speaks according to the judgment of his conscience,
and such an integrity God acknowledged ; and the meaning is, Abimelech
followed his principles in it, and so it was good in its kind, but not in that
court God means to keep hereafter. So in that speech of Paul, Acts
xxiii. 1, he speaking in a court of Pharisees, where he was to justify him
self and his cause, he speaks according to their principles, ' I have kept a
good conscience' (says he), and might well say so afore them, but not afore
God. For in his estate of unregeneracy, whilst in the flesh, he says the
affection of sins which were by the law, that is, stirred up by the light of
the law in his conscience, had a force in his members to bring forth fruit
unto death, that is, outward actions against conscience and that light of the
law therein.

Ans. 2. There is a twofold integrity : 1. Absolute, which agrees with the
first rule of the word. So this action of Abimelech, though he followed
his conscience, was not integrity. But, 2, it might be comparative integ
rity ; namely, in that he followed his conscience, which was his immediate
rule. Integrity, we know, is a conformity to its rule, and so conscience
being a man's rule, when a man's actions are squared to it, they are said
to have a kind of integrity in them ; but there being a rule above con
science, to which both conscience in the motives, matter, &c., ought to be-
conformed, from which natural conscience swerves, therefore an act which
is wrong in such a respect it is not integrity. A man may honestly tell an
untruth, because it agrees with what he thinks, yet it is an untruth ; and
veritas est conformitas cum suo archetypo ; so is integrity.

And as I have thus proved, that no true spiritual holiness, regularly to
act according to the law, was ever renewed in such temporaries, so that
not any promises of life, justification, adoption, communion with Christ, or
covenant, is made to any such works by God. And as in the former I
granted some things, so in this. 1. That it is their persons and works are
under a covenant of works, for all are either under the law, or under grace,
Bom. vi. 14 ; yet it is but by reason of their first creation, when they were
made under the law, and had it written in their hearts, unto which, in that
respect, they are eternally subject till they die to that law, and are married
to Christ, Bom. vii. And, 2, I think that in judging men at the latter day,

CHAP. IV.] IN OUR SALVATION. 353

God will condescend to proceed with corrupt nature, not in the rigour of
that law, but according to what was by nature or otherwise revealed thereof
unto them, as appears, Rom. ii. 12, 16, God winking at much of their
ignorance, as it is in the Acts ; and the rather, because Jesus Christ he is
their judge then, who may (for he hath paid for it) relax of that righteous
exaction of the law in a way of abatement, that they ' without the law
should be judged without the (written) law,' by the law written in their
hearts, by natural light, &c., and so punish them with less punishment,
who by reason of such work have had fewest sins ; and as such a work is
a restrainer of corruption in them, so there will be a minoration of their
punishment, unless they have returned again unto their vomit, when their
latter end is worse than their beginning, as Peter speaks. And, 3, 1 acknow
ledge that so far as any goodness is in it, it is respected and accepted by
God himself; and so far as it serves to any end, as God hath ordained, as
he did that act of Jehu, 2 Kings x. 30, God commends it, and says he had
done well, and all that was in his heart to do, and accepted it to a temporal
reward : but in any spiritual acceptation he rejected it, yea, in one of the
prophets* he calls it ' the murder of Jehu ;' having his own ends in it. No
man can bring forth fruit to God, which he accepteth, until he be married
to Christ, and dead to the law, Rom. vii. 4.

And so in this life, whilst Christ governs, he is pleased, I grant, to reward
such legal performances (and as he crowns other his graces, so those) with
rewards within their own sphere, as he did Ahab for humbling himself, and
in the parable, gave the penny to the labourer ; and accordingly also for
giveness, namely, in a way of forbearance, to * have patience' with sinners
(as in that parable of the evil servant, the forgiveness is expressed but by
no more), which forbearance is truly a forgiveness, in that he loseth so
much glory so long unrecovered on them, and spendeth riches of mercy, which
he will never reckon to them, farther than as they have abused them ; yet
this is but so much as he vouchsafed the heathens, towards whom he
exercised riches of forbearance, Rom. ii. 4, 5. But that he should work
these common graces in a way of any covenant, or make any such promises
of adoption, justification and forgiveness, the same for substance with these
to the elect, and these proportioned to that degree they shall act their
graces given ; for this I see no footstep at all in the word, or in anything
written to prove it. Neither can I see how, without a contradiction in adjecto,
any such covenant, though for Christ's sake, should or could be made with
creatures fallen and sinful, that had broken it already, how they could
come to be capable of promises of forgiveness, &c. ; for the covenant of
works given to Adam, which we call fcedus nature, and the moral law
(the copy of it), promulged by Moses, says expressly, * Cursed is he that
continueth not in all things,' Gal. iii., and already all mankind have not
continued in all things, having sinned in Adam, and so are incapable of any
promises of forgiveness, of life eternal, and communion with Christ in any
degree, upon condition of imperfect doing of the law, though never so
holily ; for if any such promises be made, it must be supposed that this
first covenant of nature (now in the renewing of it to corrupt nature) was
attempered and allayed by Christ in the rigour of it ; but how this is con
sistent with that sentence yet in force, * Cursed is he that continues not in
all things contained in the book of the law to do them,' I cannot conceive.
The argument in show for it is, the renewing that covenant in Horeb with
the Jews, Exod. xx., and elsewhere ; which, together with the ceremonial
* The reference is probably to Hosea i. 4. — ED.

VOL. VI. Z

354 THE WORK OF THE HOLY GHOST [BOOK VII.

law joined with it, was sprinkled with blood, with glorious promises, that
they should be to him * an holy nation,' and ' of priests,' &c., and also God's
saying, * Do this and live :' when also it is said, that God sanctified that
people to himself, and promised to be their God, and was present with them, &c.

For answer; this covenant, which wasjfodws subserviens to the gospel (as
learned Cameron calls it), had many scopes and aspects ; but none of them
is that scope which is here put upon it.

1. It was truly the promulgation of the covenant of nature made with
Adam in paradise (in the moral part, the ten commandments), and did refer
thereto, and so did call them to look but to that estate they once were in,
and now were fallen from ; and because the story of Adam's righteousness
was lost, what was written in his heart was there renewed, only delivered
negatively, because man was turned against it — ' Thou shalt not,' &c.,
which was written rather affirmatively, ' This thou shalt do,' &c., in Adam's
heart ; and God delivers it now covenant- wise, because he presents himself
as ready to perform his covenant — « Do this, and thou shalt live' — and calls
on them to perform their part, they being born under the covenant as
creatures ; hereby at once to convince man of his impotency to fulfil it,
and withal to shew what God would have done for man if he had kept it ;
and it was thus promulged with evangelical purposes to drive men to Christ.
Neither did the promulgation of it convey any heart to them to do it in the
least degree ; for God, when they promised to fulfil it, said, ' Oh that there
were an heart within them ! ' &c., Deut. v. 29. And Joshua, at the same
time when the covenant was renewed, intimates to them that the purpose
of that covenant was not as if they could do anything of it, but to shew
them rather their inability to do it, Joshua xxiv. 19. Thus Joshua, when
he renewed it, told them, ' Ye cannot serve the Lord, for he is holy and
jealous, and will not forgive your sins.' Yet they, in confidence of their
strength, would take it as a covenant they were to perform, ver. 21. And
Joshua tells them, ver. 22, that they were therein witnesses against them
selves. So as both God and Joshua would have them understand by it.
and the promise of life by it, their inability rather, which yet they were
not brought to be sensible of. And so when Moses did so distinctly pro
pound the second covenant, Deut. xxix. and xxx, he tells them, that by
the former covenant God had not given them ears to hear, nor hearts to
perceive, ver. 4, chap. xxix. ; and to propound it thus covenant-wise, was
the most fit way to convince them of their inability, that in the attempting
the obedience of it they might see ' the weakness of the law through the
flesh,' that it could not do, as afore it did in Adam, not in the least degree,
Rom. viii. 4. And answerably the ceremonial law annexed to it concurred
in this very scope. It was given that they, now fallen, might under their
own hand, as it were, acknowledge themselves debtors to this moral law, both
as sinners fallen unto the curse of it, and yet the obedience of it obliged ;
so Gal v. 3, ' He that is circumcised is a debtor to the whole law ;' and so
to the curse of it, and Col. ii. 14, it is called ' The handwriting of ordinances
against us.' God, at the same time he promulged the ten commandments,
brought a bond for men to seal, and therein to acknowledge themselves bound
and debtors to it.

And as this was one scope both these had, so the moral and ceremonial
put together (both which put together, I have long observed as given the
Jews to be reckoned one covenant, out of Heb. ix. 15-19 compared) be
came in the latter* of them, as to the outward performance, fit matter of an

* Qu. ' letter ' ?— ED.

CHAP. IV.] IN OUR SALVATION. 355

outward covenant with these Jews, as they were a national church; and so
considered as such a covenant, with promises suitable, I do acknowledge it
given de novo to the Jews, though fallen, as they were a church ; but this,
being proper to the Jews, hath no influence or relation at all to temporaries
under the gospel ; and so, in all those places quoted, where the law was
given, did they stand as a church to enter into covenant with God, as in
that 19th Exodus, &c. ; and the apostle calls the whole as thus considered,
' a carnal commandment,' Heb. vii. 6, because, besides their spiritual use,
in typifying things heavenly to spiritual believers then, they had an outward
carnal use to the whole nation, who became a church, and therefore called
holy, as set apart from the nations, to be separated to God's service and
worship prescribed in the law ceremonial and moral, and so as also a * nation
of priests,' wherein yet was typified out the spiritual assemblies of true
saints and churches under the gospel, and is so applied by Peter, 1 Pet.
ii. 5, 6. And this covenant was founded on a redemption and deliverance
of that nation out of Egypt, as that of the gospel is upon our redemption
through Christ ; and yet they being sinners, how should they have access
to God that was holy ? They therefore had Moses, a typical mediator,
Gal. iii. 19. The people stood afar off, and Moses only drew nigh ; as by
Christ we have access to the Father, Eph. ii. ; and so it had a blood
sprinkled upon the book, Heb. ix. 19, Exod. xxiv. 8, and answerably out
ward justifications, dixaiu/Aara, Heb. ix. 1, as well as the gospel, and a re
mission, ver. 12 of that chapter. But how? Not at all purifying the con
science from the guilt of sin, from dead works, or from the power of sin,
but of the flesh and outward man ; for that is the very difference that is put,
ver. 13, 14, and therefore there was no promise of such a forgiveness as
should clear the conscience, or reach it in the least to pacify or purify it,
nor therefore of any true ground for any such legal faith, but a forgiveness
of reprieval, not to be destroyed for their sin if they offered sacrifice, as it
is expounded in the psalmist exegetically, Ps. Ixxviii. 38, and was so limited
by God and Moses their mediator also, Num. xiv. 19, 20. Pardon * as until
now' ; that is, spare them at present; and God says, I have pardoned ;
that is, so far; but threatened to take vengeance, however, afterwards when
he should visit ; for as their church fellowship was outward, so their for
giveness, so their promises of blessedness, were outward annexed thereunto,
which God fulfilled. And they had also sins which were no sins morally,
as the touching the dead, and so had a sanctification and a justification
which were not really such ; that is, not of the heart and conscience from
the guilt and power of sin. And they had 'promises' typical, Heb. viii.
5, 6, and in that respect those of the gospel are called ' better.' And they
had an answerable communion with God in a church fellowship, and an
outward presence of God amongst them in visible signs of a cloud and ark,
and the observances of the ceremonial law were the expiations of the trans
gressions of the moral, in respect of the outward transgressions of it, so as
the outward punishment (which else to the despisers of it without mercy
had befallen him, Heb. x. 28), was remitted and they absolved, and stood
recti in curia again, as we say. And they had promises of a life, that ' in
doing they should live,' even in that good land of Canaan, the type of
heaven, Deut. vi. 2, 18. And this covenant, promises, &c., considered
in these two fore-mentioned scopes thereof, was truly, and toto genere,
differing from that second covenant of the gospel given, Deut. 29th and
30th chapters, and was that old covenant God found fault with.

Yet so, 3dly, As the holy and great God had not made such an outward

356 THE WORK OF THE HOLY GHOST [BOOK VII.

covenant with that nation as a church in such promises, such a justification,
adoption, sanctification, outward and carnal, had not he therein had a
farther scope in types, hereby to note out another covenant, church, pro
mises, justification, sanctification, true and real, whereof he made this the
shadow ; and this he did for Christ's sake also, whom and whose covenant
these things typified out, and so made this covenant and promises in the
very terms of the thing signified, thereby to point out those glorious pro
mises, that real holiness, justification, adoption of the gospel, Heb. ix. 21-23
compared, which true believers among them had in their eye, and had wrought
in them, and they endeavoured after, so as to them it was gospel also, yet
in this, differing from that delivered, Deut. xxix. 30, that there it is ex
pressed clearly and directly in plain words, here it is unfolded in a parable,
that had also another scope besides it unto the carnal Jew. And because
this covenant had these several and various aspects (though some more,
some less principal), hence though the carnal Jews should have literally
performed the typical covenant in the letter, yet God finds fault with them,
as wanting spiritual holiness, to which by the moral law they were obliged
as creatures, and as a church redeemed, and which in the ceremonial
law was typified out as that which was aimed at in those types ; and hence
were those continual complaints and finding faults by the prophets (who
understood the spiritual intent of all) for their want herein.

Now then that covenant, those promises, that sanctification, thus under
stood, how far is it from any such scope as is put upon it by some men to
convey a true sanctification by a mere legal covenant unto others of the
Jews beside the elect ? I acknowledge that, as it was an outward covenant,
so it had an answerable grace went with it to some of the Jews not regene
rate, to help them outwardly to keep the law, as it had in Paul, who was
blameless in it through conscience enlightened by it, Phil. iii. But withal
I have sometimes thought that those heavenly enlightenings, tastings of
the powers of the world to come, &c., which are now in temporaries under
the gospel, were never under that covenant wrought in the hearts of any
unregenerate amongst them, because sinning against truth so acknowledged
seems to be proper to the times of the gospel, and presumptuous sinners
then did but sin against Moses's law, which is spoken oppositely to sinning
against the truth of the gospel (Heb. x. 26, 28 compared), and temporaries
now under the gospel are not to be church members if they could be known
to be such ; and the Jews were not in respect of any such work from the
law as then members, but typically only. My reason is, because that
churches are to consist of ' saints elect,' therefore only under the covenant
of grace, 1 Pet. v. 13, and such as are so sanctified as that Christ will
perfect the work, Phil. i. 5—7. That they are admitted de facto, is because
the rules given saints in the word, whereby we are able to judge of others
by, are but such as temporaries may seem to them to be true saints, and
so they are bound to receive them ; yet not if discerned such ; for to
them the seals of the second covenant (which they are not under) cannot
belong ; but such are our sacraments now, viz., the seals of the covenant
of grace, * This is the blood of the New Testament,' says Christ, and
only so.

So as I add this for a conclusion, God hath made trial of corrupt nature,
how far it might be wrought upon by several workings of his Spirit and
truth, without attainment of true holiness. And this is manifested in three
several degrees of the revelation of his truth, with workings of his Spirit
proportioned thereunto.

CHAP. IV.J IN OUR SALVATION. 357

1. He made, and still makes, trial how far the light of nature would go
without the law (though not derived by nature, but from Christ, John i. 9),
which light of nature is God's truth, so called Rom. i. 18 ; and ver. 19 it
is also called God's manifestation of himself to them; and ' God's wisdom,'
1 Cor. i. 21, and which had that effect in the hearts of many of them the
law hath in some things : Rom. ii. 15, 7-0 ggyov rot! vo/^ou, ' The effect of the
law ' it is there called, and the revelation of this truth had a spirit within
them, as Seneca (the highest instance among them for knowledge moral that
ever was) calls it, Est spiritus in nobis qid ita nos tractat ut a nobis tractatur, who
made impressions of many moral virtues on their wills, and also in and to
their consciences, for their consciences are said, ffv(A{Lagrves?v, to witness ; with
whom ? God in their consciences, who witnesseth also ; the same word
that is used of the Spirit's witnessing with our spirits, Rom. viii. 16, re
vealed and then seconded that light with a bondage of accursing if they
transgressed, and fed the fear of death, Heb. ii. 15, and excusing if they
obeyed, Rom. ii. 15, which was a reward for so much integrity as was
found in their actions ; and the highest instance for practice I know, of how
far corrupt nature might be empowered this way, was Socrates, who suffered
for that truth of God manifested to him.

And 2. A further revelation of truth was made to the carnal Jew, who
' had a form of knowledge and of the truth of the law,' Rom. ii. 20 ; but,
as I take it, without any perceivance of the truth of the gospel and the
spiritual redemption by Christ, by reason of that carnal commandment,
in the letter of which 'they rested, 2 Cor. iii. 13, 14, through the veil on
Moses's face, and on their hearts, so as the glimmering notion thereof was
peculiar to the elect during those times ; and this had a further measure of
the Spirit (for Neh. ix., as he gave them on mount Sinai, good command
ments, ver. 13, so also his ' good Spirit to instruct them,' ver. 20), who
became a Spirit of bondage to them, Rom. viii. 15, and who (according as
that covenant was literal and outward, so far as de novo struck with them)
did accompany the revelation of it with the habits of devotion, and of a zeal
of God misguided, with warmth, Rom. x. 2, and his worship, to serve God
4 according to the oldness of the letter,' but not at all * in the spirit,' which
is to worship only ' in truth.' And the highest instance I know that God
held forth of this work was Paul, who was 'blameless as concerning' that
outward ' righteousness of the law,' Phil. iii. 6, and wherein he exceeded
others of his companions, yet without the true holiness of the law as it is
holy, for so he was ' without the law,' Rom. vii.

3. A farther discovery was made under the gospel, wherein as there is a
plain revelation of Christ and the way of salvation in him (which is emi
nently called ' the truth ') which is now common in the notion of it to
carnal men, so God makes a further trial, and experiments the utmost how
far corrupt nature may yet be wrought upon by the truths thereof, without
his infusing or their attaining true faith and holiness ; and answerably gives
a further Spirit, Heb. vi. 4, called the * Spirit of grace, 'Heb. x. 29, that is,
of the gospel, called grace, Tit. ii. 11, whereby they are partakers of further
tastes than of outward blessings, and the comforts of an excusing con
science, even of * the powers of the world to come,' which was not subject
to the angels who gave the law (Heb. ii. 2, and 5 compared), and are
' partakers of an heavenly gift ; ' yea, they may receive a work on their
hearts some way answerable to all the truth of the gospel ; for as Junius
and others have observed, and by comparing those six principles mentioned,
ver. 1, 2 of Heb. vi. (the sum of the rest), and those works on them men-

358

THE WORK OF THE HOLY GHOST

[BOOK VII.

tioned, ver. 4, 5, they one answer to the other, and yet these attain not to
true holiness or any true qualifications or works truly such ; not to true
love to the saints, and works thence issuing for Christ's sake, which is put
by way of distinction, as better, ver. 9, than all that work upon them.
And the work there mentioned I account the highest instance can be given
of any temporaries. For which dealing of God with men I must refer the
wonderment to the ' deepness of the riches both of the wisdom and know
ledge of God : how unsearchable are his ways, and his judgments past
finding out !'/

CHAP. I.] IN OUR SALVATION. 859

BOOK VIII.

That there are three parts of our regeneration : 1. Humiliation for sin, and the
necessity thereof in order to faith ; 2. Faith in Christ for justification ;
3. Turning from sin unto God, or holiness of heart and life, proved, from
the work which our Lord Jesus Christ ascribes to the Holy Ghost, John
xvi. 7- -11, from the instances of conversion in the time when Job lived ; and
of the conversion of the apostle Paul. — Of the subservience of humiliation
unto faith. — Objections answered. — Of our turning from sin unto God, or
of holiness in heart and life.

CHAPTER I.

That conviction of sin, humiliation for it, faith on Jesus Christ, sanctification,
or amendment of heart and life, are the parts of our conversion to God, is
demonstrated from the work which our Lord Jesus Christ ascribes to the
Holy Spirit, John xvi. 7-11.

Nevertheless I tell you the truth ; It is expedient for you that I go away : for
if I go not away, the Comforter will not come unto you ; but if I depart, I
will send him unto you. And when he is come, he will reprove the world of
sin, and of righteousness, and of judgment: of sin, because they believe not
on me : of righteousness, because I go to my Father, and ye see me no more :
of judgment, because the prince of this world is judged. — JOHN XYI. 7-11.

These words contain a summary of the work of the Holy Ghost in regener
ation and conversion (of which in the general so much hath been premised)
throughout all the parts thereof. And the occasion of Christ's so distinct
an enumeration of his several works, in all the parts thereof, was this. In
these his last sermons he had told them he was shortly to go away from
them, and they in his absence to bear witness of him, by preaching him
over all the world (as it is in the last verse of the former chapter), and
withal that for that their message they should find but hard entertainment
of it and of themselves at most of the world's hands (and this at the be
ginning of this chapter). And because they began to be sorrowful at this,
and to repine to be employed in a business of so much danger and trouble,
therefore to comfort them he tells them it was ' expedient ' it should be so,
both for theirs and his church's good. « It is expedient ' (says he) ' for
you,' that is, you my apostles, even you in particular, for I going away
* will send you my Spirit,' who shall be a ' Comforter ' unto you in all those
troubles which you are to meet withal. Neither is it for you only that I
shall send my Spirit to you, but for my elect's sakes, who are now to be
called over all the world by your preaching ; and not only for those impaled

8(50 THE WORK OF THE HOLY GHOST [BOOK VIII.

within^the church of the Jews, to whom only I have hitherto sent you, for
my Spirit, ' when he is come ' (on you namely), < shall convince the" world,'
that is, savingly convert my elect in all nations. And this work of con
version he sets out in all the parts of it. 1. By convincing the world is
meant conversion, for so the word is used both in the Old and New
Testament.

1. In the Old, when the prophet speaks of the conversion of the Gentiles,
and establishing Christ's kingdom among them by his word and Spirit, you
shall find the same word in the Hebrew that is used in the Greek here ;
thus, Isa. ii. 4 and Micah iv. 3, it is said, that < the word going forth from
Jerusalem ' (as it did then, when the apostles went to preach), Christ should
'judge among many people ;' that is, set up his kingdom among them, and
rule them by the sceptre of his word. And how was it that this should
come to pass? He should 'rebuke the nations.' Rebuke, reprove, con
vince, are^all one, as interpreters observe, and it implies the opposition that
is in^nien's hearts to receive that his word, so as they need rebuking and
convincing before they will effectually yield unto it. And whereas °other
conquerors obtain their crowns by force of arms, he acquires his only by
the conviction of his word and Spirit.

2. It is thus also used in the New Testament, 1 Cor. xiv. 24, 25, where
the apostle, to shew the benefit of preaching above speaking with tongues,
giveth this instance. Put the case, an unbeliever and ignorant person
should come in ; by that means, says he, he might be ' convinced of all,
that is, truly converted from his heathenism, ignorance, and unbelief, unto
the profession and worship of the true God, as it is in the following words.
In a word, Heb. xi. 1, 2, the apostle useth the very same word that is here
to express saving faith by, which will appear, if you compare the original
texts together, he there taking it in its common nature, as it hath all
spiritual things for its object. The word there used is ete-y%os, evidences or
conviction. And so here, sX's^st, he shall convince. The words therefore
are all one as if Christ should have said, I send you into the world to
preach, and I send you my Spirit ; and though the world be drowned in
ignorance and unbelief, and set in opposition against your doctrine, yet my
Spirit, which I will send, shall convince them, and make them know, believe,
and yield unto it. And because the apostles might further desire to know
what doctrine were best to preach to convert them by, as also in what manner
and order the Spirit would convert men, that they might accordingly apply
themselves in their preaching, our Saviour Christ therefore at once sets
forth a universal platform, both of the sum of their ministry, and of the
Spirit's working in men's hearts, as the stamp doth the image that made
it. That whereas there are three things necessary to be known and be
lieved particularly and savingly of all that shall be saved, so in the true
conviction of them conversion doth consist.

1. There is man's sinfulness and misery in himself out of Christ.

2. The way and means appointed by God to come out of this misery,
Christ's righteousness.

^ 3. What a man ought to do by way of thankfulness to Christ for that
his delivery (unto which three heads our divines have reduced their cate
chisms and systems of theology). Our Saviour doth at once inform them how
the Spirit in converting them should convince them of these three, and that
in their conviction of these three the work of conversion is absolved ; and
withal instructs them what particulars to insist on in their preaching, as
being those things which the Spirit would make most use of to convert. So

CHAP. II. J IN OUR SALVATION. 861

that he at once delivers both the particulars of the work of the Spirit in
conversion, as also the sum of Christian doctrine and the apostles' preach
ing, and the order and method to be used in both.

1. The Spirit will ' convince of sin,' that is, of that miserable and sinful
estate which men live in my nature, so long as they are out of Christ, and
which, without belief in him, will prove matter of condemnation to them,
so that the Spirit will humble them, « Because they believe not on Christ.'
- 2. He will convince them of ' righteousness, because I go to my Father,' says
Christ ; that is, the Spirit shall by faith reveal unto them the righteousness
of me, who am to ascend up to heaven to be the only true means to be
justified and saved by. He names his ascension (which includes his resur
rection) because that declared his righteousness to be the true righteousness
of God, else (had he been an impostor) God would never have suffered him
to come to heaven.

3. He will convince of 'judgment, because the prince of this world is
judged,' the meaning of which phrase that which is in John xii. 31 evidently
explains : Christ there speaking of the fruit and efficacy of his death, as it
were triumphing, says, ' Now is the judgment of this world ; and the prince
of this world shall be cast out.' He there speaks of the conversion of the
Gentiles : ' When I am lift up,' says he, ' I will draw all men unto me,'
ver. 32. Those whom Satan hath ruled and subjected to his kingdom, and
who had lived according to his laws, now were to be reformed : ' Now is the
judgment of this world ;'that is, there is now a great change and reforma
tion to be made in the hearts and lives of men, for so the word 'judgment '
signifies, namely, a reformation made according to some law or statute.
And so Satan's kingdom is to be destroyed, and he cast out, and Christ by
his laws to bear sway. And thus Satan is judged ; so that to be convinced
of judgment is to be convinced of that sanctification and true change of
heart and life which believers ought to take up. And so in Mat. xii. 18
(out of Isa. xlii. 1) it is said of Christ, that he should ' shew forth judgment
to the Gentiles ' by his ministers ; that is, teach them true holiness and
reformation of heart and life, and the right manner of serving and wor
shipping of God. And at the 20th verse it is said he should ' bring forth
judgment unto victory ;' that is, carry on the work of grace and sanctification
(begun in the heart of any convert) unto victory and triumph, by upholding
it and causing it to prevail, by subverting Satan's laws and holds in the
hearts of men, and erecting his own. And this is all one with * convincing
men of judgment,' as here, making them believe, submit, stoop to, embrace,
and take up that strictness which he in his word requires. And so in Zeph.
ii. 3 the saints are said to be such as had ' wrought his judgment ; ' that is,
had endeavoured to reform their hearts and lives.

CHAPTER II.

In which it is proved that to convince us of sm, and to humble us in the sense
of it, is the ivork of the Holy Ghost in converting us to God.

It is granted that in the humiliation of a sinner the vision and knowledge
of Christ and his glorious righteousness strikes the greatest, the last, and
most complete stroke. But whether the first and single sight of it, without
any work of the law before Christ revealed as a ground-colour to make this

362 THE WOKE OF THE HOLY GHOST [BOOK VIII.

take upon the heart, is sufficient, this is the question between us, and those
of the contrary opinion, of which the great and main ground is, that because
the vision of Christ doth by reflection and comparison discover a man's
sinfulness, that therefore there seems to be no need of any use of the law
to do it. But if this were so, then by the like reason also, because Christ's
example is a complete rule fully directory to a Christian ; therefore there
needs no direction from the law, and so you wholly abolish the use of
the law. But that there should be a foregoing discovery of sin by the
law, before faith and the revelation of Christ, and that it is an ordinance of
God to this end, and a way of God's so to work, and so to that end that
the law should be preached, is clearly evinced.

1. By that instance of the first work of conversion, and of the first ser
mon that ever was made in the world, by God the Father, who first gave
the promise of the Son unto our first parents. Yea, although Adam's natural
conscience was already made sensible of his misery, so far as the light of
that conscience left in him could work, Gen. iii. 7, 8 (for Adam confesseth
to God his being afraid, and his sense of his own nakedness, ver. 10), yet
God, ere he preacheth the gospel, and lets fall the promise of the seed,
ver. 15, spends the first part of his sermon in a further convincing him of
his sin by that law which he had given him, and which he had transgressed,
thereby to convey the Spirit of bondage, to work a further conviction than
natural conscience had wrought, expressly putting him in mind of the
command which he had broken, ver. 11 ; and though he doth not terrify
him with the curse annexed, because his natural conscience was already
made sensible of it (for that was it which he feared), yet because this
humiliation preparatory is mainly to be for sin as sin, and as a transgres
sion of the law, which natural conscience, without a further work of the
Spirit, is not apprehensive of; therefore that which God intends his con
viction in, is the heinousness of his sin, by setting before his eyes himself
as the commander — * which I commanded ' — and the law itself commanded
and broken, which discovery is the main and proper end of the law in its
work. If therefore a man, whose natural conscience was already awakened,
needed yet a further distinct and more spiritual conviction of sin by the
law ere it was fit to preach Christ unto him, then much more if we were
to preach to Turks or pagans, who are ' past feeling,' as the apostle says,
should we first awaken them ere we speak to them of Christ. And God
himself being the preacher to Adam, and appearing to him, if the vision of
his glory alone would have done it, without a distinct discovery by the law
first wrought, then surely God might have spared this legal discovery, rather
than all the preachers that succeed him.

2. When Christ himself, the promised seed, came to preach the gospel,
the first sermon Luke records, preached at his own town, was upon that
text, Isa. Ixii. 2, ' I am sent to preach the gospel unto the captives, and in
prison' (* shut up under the law,' as Paul says), ' to heal the broken-hearted,'
&c. ; for to such only does the gospel belong. And therefore he sent John
before him, to ' prepare his way,' even to make way for the entertainment
of his ministry, to break, and bruise, and shut up such as Christ might heal
and enlarge ; whose ministry, though it had gospel in it (for, Acts xix. 4,
he bids the people believe, &c.), yet so as that came in but in the close and
up-shut of his ministry, as the thing which his preaching made way for.
But still the eminent impression of his ministry upon men's hearts was a
sense of their sins, which legal humiliation still left. Though a seed of
faith was in the bud, and by his ministry begun, yet was it not blossomed,

:

CHAP. II.] IN OUR SALVATION.

but to be raised up to victory by him who breaketh not the bruised reed,
and Christ's ministry was to raise assurance in them upon whom John had
wrought ; and therefore John is said to have come mourning, and to have
preached repentance, and his baptism is called 'the baptism of repentance.'
And these titles his ministry had given it, to shew what were the eminent
effects which it was ordained to work. And accordingly, though it sowed
a seed of faith by his pointing to the Messiah, yet it left his hearers and
converts a greater impression of legal terrors still remaining upon their
consciences, for Christ's ministry to take off from them by a more clear
preaching the gospel. And in this respect John was said to ' prepare the
way of the Lord ;' and that by casting down mountains, filling valleys, and
removing discouragements, so to make Christ's way level, and by causing
men to see the vanity of all flesh, Isa. xl. 1-6. And in some of those
sermons recorded of his, you shall observe his method to answer this, and
so discern the better what was the scope of his ministry ; for he first falls
upon them and threatens them, and convinceth them of their estates, Luke
iii. 7 ; he tells them of God's wrath, and takes away those false conceits
which had kept them from being sensible of their estates, as if they were
Abraham's seed, ver. 8. And further, to convince men of their particular
sins, he tells them each of their especial bosom lusts (which is the distinct
and special way to humble, observed also by Christ to the woman of Samaria,
and by Paul to Felix) ; so, ver. 11, he tells the people of their want of charity,
the publicans of their oppression, ver. 13, and the soldiers of their violence
and rapine, ver. 14 ; and preacheth Christ, as it were, but by occasion of
men's wondering whether he were the Christ, and that too after all these
other passages in his ministry premised, ver. 15, 16.

3. God the Holy Ghost, who is to work with and second our sermons,
and to deal with men's hearts, hath a peculiar office assigned him, which
therefore must needs be necessary, as appears by that title given him, Bom.
viii. 15, ' the Spirit of bondage ;' and as such he is received ere he becomes
a * Spirit of adoption.' Which Spirit of bondage hath not relation to the
bondage under the law, for he speaks it to the Romans, who were Gentiles,
and not nurtured up under the law — ' Ye have not received ' — nor to the
bondage of natural conscience ; for it is a Spirit ' received,' and a^ Spirit
that returns no more to work fear, which in them that are converted
natural conscience still doth, yea, even in many believers. But the Holy
Ghost is a Spirit of bondage in conversion only ; and in that it is said * to
fear again,' it implies it was once received. The office of which Spirit ap
pears by the opposite effect of the same Spirit as he is called * the Spirit
of adoption,' which is to witness adoption and sonship, as the other is to
witness our slavery and bondage to sin and death.

4. As the Spirit hath an office designed him for such a work, so God hath
appointed a word in the hand of this Spirit to work and * engender bondage '
by, as the phrase is, Gal. iv. 23, 24. And that the law was revealed to the
world to this end, and that this is as proper a use of it as any other now
since the fall, I will take that which the Epistle to the Bomans affords for
the proof of it.

I come to the more direct proofs out of that epistle ; the very method the
apostle takes up to promulge and lay open the gospel (which is the subject
of that epistle) offers something to me clearly to evince this,^which by the
hand will bring me to what I aim at.

The epistle, you know, is an exact system or form of wholesome words,
such as Paul would have Timothy keep by him. After salutations, from

364 THE WORK OF THE HOLY GHOST [BOOK VIII.

verse 1st to the 15th, he propounds the general subject and argument of
his epistle, the gospel, ver. 15, 16, and the main argument of that gospel,
ver. 17. Now, after he had declared the argument and drift of the whole,
he enters upon this system and method of handling and revealing it. And
to clear the way for it, he convinceth the Gentiles that they are under sin
and wrath, chap. i. from verse 18 to the 9th verse of chap, ii., and then
he convinceth the Jews that they also are under sin ; and this he doth by
taking away their false props, chap. ii. from verse 9 to the 9th verse of
chap. iii. And then he enters into a proof that all, both Jew and Gentile,
and all mankind, are wholly corrupted, from verse 10 to the 19th, where,
ver. 19 and 20, he shews, that as the gospel was appointed to reveal
Christ's righteousness, chap. i. 17, so the law to give ' the knowledge of
sin.' True, you will say; but unto whom? Verse 19 answers us : 'To
them that are under the law.' And therefore it is most properly given to
discover to men unregenerate whilst under the law their sins : « It saith,'
that is, it preacheth to them. And to what end ? To humble them, ' that
every mouth may be stopped,' and so * every one' (in their own apprehen
sions) ' become guilty before God.' And * By this law,' says he, * is the
knowledge of sin.' And to what end is this knowledge of sin but to make
way for the conviction of that righteousness which the gospel holds forth,
and unto which all this tended? Verse 20, and so on to chap, v., where,
at verse 12, he again proceeding to the discovery of the source of all that
sinfulness, viz., Adam's sin, and of all that righteousness, viz., Christ's
righteousness, he at the 13th verse shews that the end why God gave the
law was to discover sin : ' Sin indeed was in the world before Moses, but
was not imputed till the law came,' tha^ is, not charged on men's con
sciences. And verse 20 more expressly says, « The law entered that the
offence might abound,' that is, in men's apprehensions. For though the
law stirred up sin, as he shews, chap, vii., yet that was but an occasional
and accidental end (as it is in the 8th verse of that 7th chapter), not the
primary end of God's revealing it. And it entered not that sin might be
more, but that it might be imputed ; and so that the guilt which was al
ready contracted might be charged upon men's consciences, and that the
guilt imputed might abound, or appear above measure sinful ; and this to
the end to set up and to illustrate grace, and Christ's righteousness in their
hearts who should be partakers of that grace : ' Where sin abounded, there
grace abounded much more.'

If you will yet make question, whether that the first knowledge of sin is
to come in by the law, so to make way for the abounding of grace, consider
what is said in the 7th chapter, wherein the apostle (having proved that
both justification and sanctification were from Christ alone, in the 3d, 4th,
5th, and 6th chapters, and having before professed, chap. iii. 31, that 'he
did not make void the law, but established it') undertakes to shew the ends
whereto the law now serveth unto men. And this to remove that great
objection, that the law was made void by him. Whereof one primary and
direct end unto which it serves is, to give in conversion the first knowledge
of sin. So ver. 7 of that chapter, « I had not known sin but by the law.'
And what knowledge speaks he of, but that which humbled himself at his
first conversion ? For, ver. 9, he says, he was « once alive without the
law,' that is, without the knowledge of it ; as the Gentiles are said to be
' without God in the world.' Now, Paul being a Pharisee, was never
without the law, and some knowledge of it, he being educated in the law
from a child ; and therefore he must needs speak of that knowledge which

CHAP. II.] IN OUR SALVATION. 365

he began to have when he was first converted, differencing it from his
former pharisaical knowledge of it, in that he was alive notwithstanding
that knowledge of it. Nay, he calls that knowledge no knowledge in com
parison of this, for he says he was * without the commandment ' when a
Pharisee. And that he speaks of his knowledge in or after conversion is
evident by this, that he knew not original sin nor lust until then. The
Pharisees, as appears by Christ's sermon, Mat. v., thought it no sin. But
now Paul was humbled for it ; he saw that in his state of unregeneracy the
law had occasionally 'wrought all concupiscence,' ver. 8. And that he
speaks of his knowledge not after conversion, but in the work of humilia
tion, appears by this, that ' sin revived, and he died,' who in his own ap
prehension was once alive, and thought himself a living man and an heir
of life, thinking to be justified by the law. And so the law not only really
put him into a state of death by occasioning sin, ver. 11, but stirred up in
him apprehensions of his bondage unto death, ver. 13, by discovering it
unto him ; he finding himself deceived in thinking to attain life by the
law, whenas it wrought death in him. In all which sin every way appeared
to him above measure sinful. And this effect of the law in his first con
version he brings to shew the proper use of the law, confirming it by his
own example (as he doth the other ends of the law also), which he shews
in that whole chapter, in three things, according to a threefold condition
wherein men may be supposed to be :

First, Of an unregenerate man, having a common knowledge of the law,
such as himself had whilst in the flesh, ver. 5, which knowledge did
then enrage his lusts ; which yet (to excuse the law) he shews, ver. 8, to
have been but ' occasional.' And this condition he sets down from verses
5th to the 7th.

The second condition he mentions is, when men come to have a spiritual
conviction of their sin by the law, to bring them out of that estate by being
humbled. To which end the law serveth more directly to give them the
knowledge of sin ; not such as stirs up lust, as afore, but such as humbles
them, and lays them for dead. And this also he shews by the effect it had
in himself, verses 7, 9, 10, and 13, his purpose being to confirm all by his
own example throughout the chapter.

And, thirdly, after his conversion he shews the use of the law to a man
regenerate, to discover sin and his captivity under it, by the spiritualness
of it, from verse 14th to the 24th, so as to drive them to Christ for help ;
verses 24, 25.

All which I take to be the true analysis of the chapter. For all which
uses he brings his own example, speaking in his own person as a pattern
herein. Now if his own particular instance before conversion and after,
be brought as a common example to shew the use of the law in common,
and after conversion, then also in conversion it must be taken as a common
pattern also. Whose conversion thus by the law, had it not been extraor
dinary, it had not been a fit instance to vindicate and clear the law, that it
hath still its use subservient to the gospel, and particularly in this, to dis
cover men's sinfulness when first converted.

And I will add but this, that if the vision and conviction that Christ
was the Messiah and Saviour of sinners, be ordained to humble alone at
first without the law, then of all 'other Paul needed not to have had this
revelation by the law added. For who ever had such a conviction and
vision of Christ upon the first moment of his conversion as Paul had from
heaven ? If, therefore, he was notwithstanding by a legal humiliation

366 THE WOKK OF THE HOLY GHOST [BOOK VIII.

converted, how much more then we ? Yea, he plainly says, that he * had
not known sin, but by the law.'

CHAPTER III.

In which it is proved, from the instances of conversion in the time of Job, long
before Christ came, from the instance of the apostle PauVs conversion, after
Christ's coming in the flesh, that a converted soul must be convinced of sin,
be humbled for it, and believe on Christ for righteousness and salvation.

Set narrations of solemn conversions are rarely found in the Old Testa
ment among the Jews. We read not how or by what means Isaac, or
Jacob, or Moses, or David, were wrought upon, and turned unto God ; but
here, among the records of those that were not of that genealogy, or of the
Jewish line, and so not members of that church, and yet circumcised, and
retaining the profession of the true God, being Esau's seed, we find in a
book of greatest antiquity, a lively description thereof, taken from the expe
rimental observations of Elihu. He spreads them afore Job (chap, xxxiii.)
for his encouragement and hopes of mercy from God, notwithstanding his
great sinfulness, which Elihu had charged him withal, in the former chap
ters ; or maugre those deep afflictions God had visited him withal in his
body, his mind, and outward condition. It hath rejoiced me to have met
with so ancient footsteps of the same doctrine, of ways, and means, and
operations in conversions so long ago, to have been for substance much one
and the same, as under the gospel we have seen, and is frequently exem
plified in these last days.

The means Elihu relates to have been several dispensations of God ; as
by awakenings and inspirations, in dreams and visions in the night, which
then, when the word was not put into writing, but conveyed either bv tra
dition or immediate revelation, was more ordinary in those times. And
with this means he therefore begins : Job xxxiii. 15-17, * In a dream, in a
vision of the night, when deep sleep falleth upon men, in slumberings upon
the bed ; then he openeth the ears of men, and sealeth their instruction,
that he may withdraw man from his purpose, and hide pride from man.'
He instanceth likewise in God's visiting men with ' great and sore sick
ness' unto death's door ; and when humbled thereby, and not knowing
what to do to be saved, he sends a messenger to open and make known
God's mind to them, to shew and instruct such a one in the right way of
salvation. This you may see in ver. 19 unto ver. 27. And a seasonable
word coming upon apprehensions of death, God often, bo.th then as now,
blesseth wonderfully, to work upon men savingly. And Elihu shuts up
these instances (which are but a few of many, and instead of all the rest
he might have produced) with this conclusion, ver. 28, 29, * Lo, all these
things,' that is, both these and divers other ways and means, which he
names not, ' doth God work by ;' as also all these operations by those several
means doth God work. Ere I draw forth the particulars of these workings
of God with this sick man, I premise two generals.

1. That these instances do set forth the workings of saving conversion
unto God ; both initial at first, or renewed conversions after great sinnings ;
yet initial especially, and most directly, as the circumstances instanced in
do carry it. Although in the intended or useful aims in them to Job (who
was converted already), they are directed as a prescript for him to take

CHAP. III.] IN OUR SALVATION. 367

the same course that new converts are said here to do, to be restored to
the favour of God again, by the same ways which new converts are at first
admitted into. And, indeed, initial conversion, and renewed, come all to
one in the substantial operations of either : ' All these things' God works
in all and every convert, whether at first, or after in repeated repentances ;
the operations are the same in both ; like as in the original draught of a
picture, the first drawing gives all the substantial lineaments, and the after-
draughts go but over the same rudiments, in additions more to the life. And
that such an original draught is intended principally, is evident from the
series of Elihu's discourse ; in that from the instances he draws this con
clusion from the premises, viz., a gracious invitation made to all, or any
man ; and an encouragement given them in like manner to come in, and
turn to God, with promises of like grace and mercy ; and that he plainly
infers this is a corollary brought of, and deduced from the example of
this sick man's conversion ; and that the grace that God had manifested
in saving him, should be shewn to any other convert, is apparent in those
words, ver. 27, 28, ' He (that is, God) ' looketh upon men, and if any
say, I have sinned, and perverted that which was right, and it profited me
not, he will deliver his soul from going into the pit, and his life shall see
the light.'

This is a general proposition which concerns the sons of men; so involves
those that never as yet had been wrought upon, as well as those that
had been ; Elihu declaring that God would in like manner upon faith and
repentance be gracious to them ; ' to deliver his soul from going into the
pit.' And the argument or encouragement, from the conversions of men
unregenerate afore, must needs have more force and persuasive power in it,
to prevail with others that are still such. For it is not only the same case,
but if the same instance had only intended men actually wrought upon
already, the encouragement and hopes given had been capable of this grand
exception, that those that had been in grace already, and had a seed of God
still abiding in them, would be easily received into God's favour, and grace
renewed in him ; as a charcoal that hath been dried will easily take fire.
Oh, but an unregenerate soul might say, I who have lived all my days in
such a condition of sinning, and have provoked God with so long continued
a course of sins, without any the least spark of good in me, how shall I
hope to have it begun, and my person to be renewed ? But when he shall
hear of so great and so long hardened sinners, who have been converted,
and that God hath been gracious to them, as if they had never sinned
against him ; and not only so, but that they have been admitted into his
presence, and ' seen his face with joy' (and such sinners as have utterly
been strangers to God, do need the highest inducements, and widest door
of hope set open to them) ; such an example as this must needs be wonder
fully inviting, and give abundant hope to them. For the condition of these
is just the same with their own. Yea, the sick man instanced in seems, by
his manner of speech, to be one who had hitherto been ignorant of the way
of salvation until then. That providentially some messenger, and he one
of a thousand, doth shew and discover to him that uprightness and way
whereby men must be saved, as good news to him, which he knew not of
till then : ' If there be with him an interpreter to shew to man his upright
ness.' And any intelligent soul, that knows what it is to be converted, will
be ready to acknowledge by descrying, upon view of them, several of the
most eminent lines and lineaments of such a work drawn in this dark
ancient piece ; as, namely, in general it is described to be an efficacious

368 THE WORK OF THE HOLY GHOST [BOOK VIII.

* working,' signified by the phrase of ' opening the ear,' in the Old Testa
ment : Isa. 1. 5, ' The Lord God hath opened my ear, and I was not
rebellious, neither turned away my back.'

In the New Testament it is an ' opening the heart,' as Lydia's, to attend
to the things delivered ; as likewise by a * sealing of the instruction given,'
ver. 16, impressing them as effectually on the soul, as the seal doth on the
wax the image engraven on it, so as finally they resist not, but become
obedient thereunto, ver. 16. But particularly, 1. God worketh so as to

* withdraw a man from his former purpose ' of going on in sin, and * hides
pride from man,' by convincing him of his sins and sinful estate, and thereby
' breaking the staff of pride of a man's spirit,' in the sense of his sinful
and woeful condition, in the ignorance of which he had stoutly gone on in
the height and pride of carnal excellencies, but now is emptied of them all,
and of that his conceited righteousness he was opinionated o/ in his
former estate, and ' brought low ' (as James's word is), humbled to the
dust in the sight of his sin and misery he lies in, and thereby, 2. the soul is
wrought on, for its receiving and accepting by faith Christ's righteousness
and ransom, or redemption, which was to be given him out of the free
grace of God : ver. 24, ' Then he is gracious, and saith, Deliver him from
going down into the pit : I have found a ransom ; ' which righteousness is
the principal part of that blessed message, which that messenger or inter
preter from God brings him then, when, 3, he closeth with and betakes
himself wholly unto that, for his alone righteousness, found and provided
by God for him ; he also, 4, is brought in, and represented to have prayed
and supplicated God for the obtaining of these, prayer being the first
fruits of faith ; and, 5, the consequent of that is, God's gracious accepta
tion, and * seeing God's face with joy,' as the words of the 23d, 24th, and
26th verses manifestly shew : ' If there be a messenger with him, an inter
preter, one of a thousand, to shew unto man his uprightness : then he is
gracious unto him, and saith, Deliver him from going down to the pit : I
have found a ransom. He shall pray unto God, and he will be favourable
unto him : and he shall see his face with joy ; ' 6, He withal confessing
and forsaking his sin, and pursuing after that uprightness of holiness in
heart and life, which is the other part of that message the interpreter makes
known unto him. It involveth also the renewed conversion of a man that
is declined, and hath grievously sinned, and heinously perverted that which
is right, whom God recovers and brings to himself again by some great
affliction, by which the Spirit works conviction of his sin, and reneweth
faith on the Messiah's righteousness. Whereupon God restores him to his
former comforts out of his graciousness, through the redemption of the
Messiah ; and from the instance of such an one brought so low, and by
this means so raised again, Elihu (who directs all this personally to Job in
his condition) would give him ground of hopes of grace and mercy from
God under this deplorable affliction that he was in.* And thus in this
parable here, Elihu, collide (as Sanctius's word is), presents himself as a
messenger from God, directing Job to the only true means whereby God is
pacified, viz., the Messiah's ransom and righteousness, and the right course
he was to take to recover the favour of God, and remove that evil that lay
upon him ; namely, by having recourse to that ransom of the Messiah, and
free grace of God by faith, both which he points unto, ver. 24, joined with
repentance, in confession of sin, and turning from it, as ver. 27.

Both or either of these serve to this scope, but eminently the first, viz.,
* See the Dutch Annotators.

CHAP. III.] IN OUK SALVATION. 369

the conversion of one unregenerate, as being the greater example of mercy
and grace, which might give the more abundant hopes to Job in this his
case, who had long been savingly himself wrought upon, though, as Elihu
thought, greatly fallen into sin ; the recovery of a believer fallen but as the
renewal of friendship of one who had long been in friendship with another,
whom he had unworthily provoked. But the other is as the first begin -
ing of friendship of one that had continued an utter enemy all his days
till now.

2. The second premise is this general rule, for the understanding the
workings upon this sick convert his heart (which example I make my spe
cial centre of the particulars that follow, drawing all the lines thereto) ; look,
what in other parts of this discourse he makes to be the inward workings
upon him, he mentions afore to have been wrought upon, ver. 15-17, the
same must be taken in and attributed unto this sick man's conversion also,
and he to have had the same inward operations in his soul also which that
other by dreams had. And the reason is clear ; for although the outward
means God used was differing, as a dream or a vision to the first, and a
great sickness, &c., to this other, yet conversion from sin being said to be
the effect that was wrought thereby, this is common to either, as to any
true convert else in the world. And therefore, when it is said, ver. 26,
' Then he openeth the ears of men, and sealeth their instruction,' it is to
be conceived that this sick man, when humbled by his sickness and appre
hensions of death, and that a messenger from God had further instructed
and informed him, * that then God also opened this man's ear, and sealed
up in his heart effectually ' those instructions that messenger had delivered
to him, he did hear and obey ; and therefore it is said, ver. 24, ' Then God
is gracious to him also.' These were but differing ways, and instruments,
and occasions of working, but the effect the same in both ; so whsn, in
ver. 17, he declares God's end to be ' that he may withdraw man from his
purpose, and hide pride from man ; ' that is, to turn a man from his sin
ful way and course of life he was resolved to have persisted in ; this must
in like manner be supposed to have been the end and effectual issue in this
sick man's case, for this is common to all converts. When, likewise, he
further adds in the same verse, and ' hide pride from man ; ' that is, to
work pride out of his heart, to bury it (as Calvin's word is), extinguished
it, which consists chiefly (as in New Testament language) in the ' pulling
down of strongholds, casting down imaginations, and every high thing that
exalteth itself against the knowledge of God, and bringing into captivity
every thought to the obedience of Christ,' 2 Cor. x. 5, it is that universal
pride in man's heart that is opposite to conversion or subjection to Christ,
and not only or chiefly the pulling down the plumes of that particular sin
of pride before and towards men. But this is to * break the staff of the
pride of man's heart ' by nature, which bears men up in self-confidence of
one's own righteousness, and creature-confidence, to work poverty of spirit
in a man. Now, the same is to be understood the issue and effect that is
in this sick man's heart, and here intended ; they are the essentials of con
version he sets forth, only mentioneth one piece or strain of spirit wrought
in the one instance, another in the other ; even as in the New Testament,
in relating conversion instances, we find them in like manner scatteredly
narrated, some in one, other effects in another, which, when gathered to
gether, give us a description of the whole work completely.

This general rule I desire may not be understood, as if I meant that God
did not use sundry means, as that one threatening brought home to one

VOL. vi. A a

870 THE WOKK OF THE HOLY GHOST [BOOK VIII.

man's heart, another to another man's, to humble them ; as likewise seve
ral promises brought home to work faith, &c., yet still there is the same
effects, or * things wrought ' in the hearts of all, and common to all ; as to
be humbled for sin, to confess and forsake it, to repent and turn to God,
to believe in Christ and God's free grace, for they are the essentials, the
inwards of the new creature, as every child born into the world hath alike
the same inwards ; and of such substantiate, and none other but such,
doth Elihu make mention as works in the soul, in the whole of this his
discourse.

I come to draw out the particular workings themselves, as they are re
presented, either in the instances, or any other part of his discourse.

The parts of conversion our Saviour reduceth unto three, as I have
shewed in opening John xvi. 8.

1 . The conviction of sin, which we call humiliation.

2. Of Christ's righteousness, with faith thereon.

3. Of judgment, or reformation of heart and life.

Let us consider if the substantiate of these are not to be descried in, or
fairly to be collected from out of the aforesaid instances ; as> namely, of
the sick man, and the circumstances whereby Elihu sets forth the story of
him, or from other parts of the discourse.

1. They shew a conviction of sin, and of a sinful estate that they had
formerly continued in ; so the visionist had his ear opened, and this in
struction set home, that the ' work ' (as some translate it), * his purpose '
(as others) is sinful and wicked, and to be forsaken, or else he will utterly
perish ; this ver. 17, 18 declare ; in ver. 17, God instructs him, ' That he
may withdraw man from his purpose,' or, his work ; which denotes his
course and way, and him to have been a worker of iniquity, a committer of
iniquity in Christ's and the apostle's sense ; translated therefore, ' his pur
pose,' namely, of continuing in his sin. He sees likewise the danger of
' going to the pit,' and of perishing, ver. 18. And by these, as persuasives
set on upon his heart, he is induced to leave, and ' break off his sin ' (as
Daniel's phrase is), as being the way to hell and destruction. This was
' an instruction sealed ' upon his mind. But more expressly in ver. 27,
* If any man say I have sinned, and perverted that which was right,' and
perversion there notes out great and grievous sinnings ; these the convert
is brought to see, and confesseth.

And when the sick man hath also his sin, and unrighteousness laid open
to him ; for these words of ver. 27, ' If any say I have sinned,' &c., (which
is the first A. B. C. of true repentance), thereby is strongly implied, yea,
declared, that the same was in this sick man's heart — for it is an inference
drawn from his example in particular ; teaching all men to do, even as
this man had done : to lay to heart his sin. It had not been an opposite*
general inference, unless we suppose it to have been in that man's spirit,
who is proposed as the particular example or pattern that it is drawn from.

And if any object and say, that this would then have been expressed in
words, in relating the sick man's case ; the answer is, that it needed not.
It was enough to be set down in the inference, and needless to have been
repeated over and over in both. And such manner of implications are
frequent in the Scriptures, and especially to be observed in the Proverbs.

Yea, many interpreters, eminently skilled and versed in the Hebrew, do
understand and read the words of that 27th verse, as if they were the
speech of that sick penitent's, when restored ; and it is so varied in the
Qu. ' apposite' ? — ED.

CHAP. III.] IN DUE SALVATION. 871

margin as to this sense. That he, the now penitent convert, looks upon
men, other men, as occasionally he meets with any, and proposeth to them
his own example and says, * I had sinned, and perverted that which was
right, and it profited me not,' but brought upon myself therewith, the danger
of death, and guilt of hell upon me. But he, namely God, hath, upon my
repentance, * delivered my soul from going into the pit :' and therefore
do you all in like manner repent, as I have done. And it is certain that
the Hebrew will bear either readings, though I prefer that which our trans
lators have given far before it. For this reason, that phrase, He looks upon
men, &c., is most properly used of God, who from heaven looks down upon
men, and observes whether they repent.

Neither was this sick man only brought to be sensible of his sin, but
being brought to death's door, is made apprehensive of hell too, which is
' the wages of sin,' ' the second death ;' ver. 22, ' Yea his soul draweth
near unto the grave, and his life to the destroyers ;' which words serve not
simply to set out his danger, as it was in the reality, or as it was in the
thing itself, but also to shew that he had apprehensions of it. And how
often hell is called that pit, in the Proverbs by Solomon, and in other Old
Testament Scripture, I need not insist on ; in the New, that ' bottomless
pit;' Rev. ix. 11, * The angel of the bottomless pit,' the devil is called.
Which is likewise as often termed destruction, and is joined with hell, to
signify it, Prov. xxvii. 20. And the word here translated pit, in general
signifies corruption. And the dread of this for his sin, is the great distress
which this sick man's soul is brought to. And this was it which gave the
advantage to this interpreter, ' one of a thousand,' who took the opportunity
to strike whilst the iron was hot. Even when his soul ' drew nigh to the
grave, and his life to the destroyers' in his own fears ; that is, to the devils;
who (as Christ said of that rich fool, * this night they — the angels of this
pit — ' shall take away thy soul') carry it to that pit of destruction, whereof
he hath the power, Heb. ii. ; and he hath his name from thence of Apollyon,
and Abaddon, in the foresaid Rev. ix. 11, that is, destroyer; and at
death stands ready by an unregenerate man's bed-side, to take away his
soul. And as the grave, and pit, and destruction, are used to express hell,
the thing itself, so in the Old Testament, a man that is filled with such
apprehensions about this, is brought in as using the like phrases to these,
thereby to express his sentiments thereof. Thus Heman in trouble, and
terrors of conscience for sin, and God's wrath, speaks of himself as of a
man in hell, when yet he was not sick in body ; in like language to what
Elihu speaks of this sick man here : Ps. Ixxxviii. 3, 4, ' My soul is full of
troubles, and my life draweth nigh to the grave : I am counted with them
that go down into the pit. And again, ver. 5, * Free among the dead, cut
off from thy hand ; whom thou rememberest no more ;' and verses 6, 7,
' Thou hast laid me in the lowest pit, in darkness, in the deeps : thy wrath
lieth hard upon me ; and thou hast afflicted me with all thy waves. Selah.'
This was not sickness bodily, or danger of the grave. For he speaks of
himself as a man already * laid in the lowest pit,' and that all the waves
of God's wrath had gone over him. And how often is it that the approaches
of death to a man's view, and fore-thoughts of these things, awaken men's
hearts, and possess them with such apprehensions, experience abundantly
shews. Men's consciences naturally being ' subject to the fear of death all
their life long,' Heb. ii. 15, much more at the sight of death's approach-
ment to them, who have heard and known that hell immediately doth follow,
as in Rev. vi. 8.

872 THE WORK OF THE HOLY GHOST [BOOK VIII.

But further, in this juncture of time, here comes * a messenger, who is
one of a thousand,' as it is spoken of him. He will be sure faithfully to
second this voice of conscience, by a further laying open his sinful estate
to him, and the spiritual danger he is in of the second death, * if he turn
not.' And when he is said to ' shew to man his uprightness,' even whilst
it is a- doing, a man withal is shewn what he ought to be, and what he ought
to have been, and what righteousness he must get and obtain. This, when
done, will withal effectually discover unto a man his own uprightness, far
more than natural conscience alone doth do. For this man speaks the holy
and spiritual word, and mind of God ; and sets a man's secret sins in the
light of God's countenance, afore the man's conscience ; which natural con
science could not reach to. And the Spirit of God, joining with both these,
as he did in the heart of the jailor, Acts xvi., ' convinceth him of sin,' and
thus humbleth, and prepareth him, which, by God's ordination, is the first
work in men's conversion.

And truly that joyful word ('joyful sound' the psalmist calls it) ' Deliver
him,' ver. 24, may very rationally be judged to relate to the many fears
his soul was in, from the sight of his sins and apprehensions of damnation,
upon his apprehensions *of death ; and that God, in and by that blessed
word * deliver him,' pronounced his absolution from his sins and hell.
Especially it being followed and strengthened by those promises that follow,
that God would favourably ' accept him,' as the word is, and he should
' see God's face with joy,' in ver. 26, both which in conjunction speak that
kind of God's manifesting of his face, which is by ' lifting up the light of
his countenance ' immediately upon the soul ; which gives ' more joy,' as
the psalmist his experience assures us, ' than oil and wine,' or all temporal
mercies whatsoever. These speeches are too big to express the mercies of
this life only. They are promises, though in this life, yet not of this life,
but the beginnings of that which is to come. And those speeches of * seeing
God's face,' and ' accepting with favour,' do refer unto it. And indeed
many of those interpreters that would understand these phrases of deliver
ance only from bodily death, in a great sickness, yet withal acknowledge
this sick man to have been delivered therefrom, upon his true conversion
unto God in the sight of his sins, his true faith, and sincere repentance,
and prayer unto God for the continuance of his life in this world. And
this ever}7 verse and circumstance in the story do abundantly declare. And
further, that the sight of his sins, and the sense of death's approach, being
not sufficient of themselves to work faith and conversion in him, that
therefore God afforded the spiritual assistance of a messenger, &c., whose
errand must be supposed to be, to discover and press upon his soul such
things as are most persuasive and productive to draw on true faith and
repentance in him. And those things, or motives, we know are such as
belong to the other world after death, and mainly of ' hell that follows it,'
Rev. vi. 8 ; which all that die in their sins will immediately be carried into,
when they turn not from them. This messenger also, by declaring and
laying open the rich mercies that are in God, gives him hopes, not of
recovery only out of sickness, but teacheth him to pray unto God, as ver.
26, for pardon and forgiveness of his sins, deliverance from hell, accepta
tion of his person, and seeing God's face. And had there not been this
use of such a soul-messenger to instruct, guide, and direct him in these
great concerns of his soul ; a physician or worker of miracles that could
have raised the sick, had been more useful and proper to have been sent,
than such an interpreter, if restoring unto natural light only had been all

CHAP. III.] IN OUR SALVATION. 373

the intent. Nor are the simple concerns of this life, as deliverance from
bodily death, and bestowing temporal blessings of this life, without the
mixture of the motives from, and knowledge of the things of the other,
sufficient to work spiritual conversion, faith, and repentance in men, which
were wrought in this man here ; and which serve not only for such low
things as those of this world are, but for the great things of the other world,
pardon of sin, acceptation of our persons into grace and favour. For
pardon of sins is that special mercy, that great grace and spiritual blessing
appertaining to the other world : Eph. i. 7, ' In whom we have redemption
through his blood, the forgiveness of sins, according to the riches of his
grace.' And therefore it is not bodily life only, or bodily death simply,
that are ultimately here intended in those words with which he concludes ;
ver. 39, 40, ' Lo, all these things worketh God oftentimes with man, to
bring back his soul from the pit, to be enlightened with the light of the
living.' And although it often falls out that, together with pardon of sins,
&c., God vouchsafes a present deliverance from bodily death, and from out
of such or such a sickness, and that through Christ's ransom ; yet they are
but some small things added, as Christ's word is, and cast into the bargain,
which is therefore mentioned, ver. 25, ' Then shall his flesh come as the
flesh of a child,' &c., yet this were but a small thing, and for a moment.
But that God should produce and bring forth his hidden treasures, and
allege that infinite price of redemption laid down for men's souls, when it
is so rarely spoken of in the Old Testament, upon occasion of delivering a
man only from a sickness, &c., this holds no decorum or proportion. That
had been a ' light thing,' as Christ in the prophet speaks of the reward of
his redemption ; but to be delivered from sin, and sins infinite in their
weight, and infinite in number, to be delivered from hell and eternal death ;
to be discharged at once for ever, so as never to see death, nor set a foot
in the pit, not to enter into condemnation — and he that undertook for, and
paid this price, and knew best the estimate of both, thus sets out this
deliverance and redemption purchased to believers, and promised from the
time of their regeneration that * he that believes in me shall never die,*
John xi. — this is something indeed, this is a redemption some way worthy
of, that is, suitable and answerable to, so great a ransom, and worthy of
such a mention, so rare, and so unwonted.

And then by that other phrase, to be ' enlightened with the light of the
living,' is meant, that through those gracious workings upon the soul God
gives and brings a man into the light of life eternal, which is begun here,
and with which a man is enlightened at first conversion, and thereby
brought into a new world, and to see the kingdom of God : * Arise from
the dead, and Christ shall give thee light.' They do therefore very, ill that
would limit these phrases, and the issues of these workings, to be a
temporal deliverance (and that only), and restoring a penitent sinner to
natural life. And therefore many interpreters* that seem to verge that
way, interpose and inject in their expositions of these phrases, a morte
utrdque, from both deaths ; or d morte (sterna, from eternal death ; and
cannot forbear to do it, though literally they expound them otherwise.

* Mercer on the 30th verse ; Piscator on verse 24. Redime eum, id est, a morte
ceterna. — Calvin on verse 18. ' He pulleth back from the grave or pit,' these words
(says he) concerns not only bodily death, but by a similitude. The everlasting
damnation is termed here a grave or pit. And in his 125th sermon, interpreting
that of verse 24, ' Deliver him from the pit.' The case here standeth not only upon
temporal death, but upon damnation. And thus divers others.

374 THE WORK OF THE HOLY GHOST [BOOK YIII.

Thus much for the conviction of sin, and of the soul thus prepared, and
humbled, and ' chastised' for his sin (as inverse 19), which word signifies
also ' instructed ;' for his chastising thus even to death, helps forward the
instructing man in these things.

2. I come to the second work, to effect which, indeed, is the main errand
of this interpreter, to whom God had committed the word of reconciliation
of such a soul to God ; and here his part begins, and God's effectual work
ing therewith.

Verse 23. ' If there be a messenger with him, an interpreter, one of a
thousand, to shew unto man his uprightness.'

I will analyse the words into these parts or heads.

1. I will consider what kind of person this messenger is, with some
observations thereupon. It is a fond and utterly unwarranted interpreta
tion, that it should be some good angel sent from heaven, as Mercer, mis
led by his Jewish Kabbis, would put this upon ; to whom I refer the
reader. For that which follows will not agree therewith, as not to say of
an angel sent from heaven, he is ' one of a thousand ;' for in comparison
unto what other angels is it that this is spoken ? To be sure, not of devils,
the destroyers. It were a dishonour to any of these elect angels to have
any comparison made with them, to set forth their excellencies thereby ;
and if with others, the good, certainly any one of those glorious creatures,
coming with a message from God, would have had the same efficacy on
this man's heart, and would have been sufficient, if that had been the
meaning. Nor do we find that God used in those times their ministry to
convert, and to work saving faith in any, though with other messages they
were entrusted. They gave the law, but that is the ministration of death.
No ; God hath betrusted the ministry of reconciliation unto us men, and
not angels. Much less not to be mediators between God and souls, and
to present their prayers to God, or to be employed to carry news of their'
faith and repentance, that thereupon God should then say to that angel,
' Deliver him, I have found a ransom,' as these interpreters would have it.
But men eminently holy, or else prophets, teachers, and instructors of
others, employed by God for the conversion and salvation of souls, are
styled angels, that is, God's messengers. Thus, in the Old Testament,
John the Baptist, Mai. iii. 1, and indeed the whole tribe of Levi, the
priesthood to whom was betrusted by covenant, Mai. ii. 5, the law of God,
the conversion of souls, ver. 6, he, or the whole fraternity of them, are
styled ( the angel' (as here), or ( the messenger of the Lord,' ver. 7. In
the New, the ministers or bishops of those seven churches are so dignified.
And souls that are truly wrought upon by them, do ' reverence them as an
angel of God,' as the apostle, Gal. iv. 14. And these are called angels or
messengers, because * sent ' by God to work faith in men :' as Rom. x. 15,
( How shall they preach except they be sent ? as it is written, How beautiful
are the feet of them that preach the gospel of peace, and bring glad tidings
of good things.'

By an interpreter is meant an expounder of God's mind and will in this
covenant of grace, touching men's salvation, and of the way to be taken by
man for the obtaining it : 'To shew unto man his uprightness,' is the
matter of the message here. And he is « one of a thousand ' who is able
to reveal the things of God touching man's salvation, and give right directions
unto such disconsolate souls that are unfeigned, * and taken quite off from
all their false supports and confidences, and their ignorant carnal pleas that
* Qu. ' unhinged ' ?— ED.

CHAP. III.] IN OUR SALVATION. 375

their estates were good and blessed ; to settle such souls upon a right,
sound, and new basis, and bottom of unhinged * faith and thorough repent
ance. This is not every man's skill, that yet is learned in many other great
mysteries, but of one who is experimentally versed in soul work, to whom
God hath ' given the tongue of the learned, to speak a word in season, unto
him that is weary,' and hit his case and condition home, and ' speak to
his heart,' and apply the word aright ; and whose spirit God's presence
accompanieth with the power and spirit of the gospel. Such an one is ' one
of a thousand.' ' He that converteth souls is wise,' Prov. xi. 30.

Obs. 1. That natural knowledge, though improved and quickened to the
height, is not sufficient to be effectual to work regeneration in men. The
inhabitants of those countries where Job and Elihu lived, were the most
raised in natural knowledge, participating of all what their bordering neigh
bours of Chaldea, Egypt, and Phoenicia had. Witness the many golden sands,
and ore of such knowledge, dispersed and inserted up and down in this
book. This raised these indwellers in those regions to a greater height
than Greece, which lighted their candles with the light of these. Likewise
that natural knowledge these had, though impregnated and actuated to the
height by the apparent approach of death, when conscience is awakened,
when sin that lay at the door, as a dog asleep, comes in and takes a man
by the throat ; when * the iniquity of a man's heels does compass him
about,' as the Psalmist speaks, and the other world is near to view, and but
as the land that is on the other side of a narrow river ; yet all these were
not found sufficient savingly to work in any of them. It may conduce to
convince, as such apprehensions did the jailor, Acts xvi. But the work
stays there, yea, turns into despair, if there be not a messenger, an inter
preter of God's mind from heaven, and he one of a thousand too, * to shew
to man his uprightness,' the right way of salvation, which natural light is
utterly ignorant of, so far as may effectually bring men into God's favour,
the state of grace. There must be a revelation for this, a shewing it to a man
by a farther means than nature. Job himself had in a large harangue dis
coursed this in chap, xxviii. throughout, in the midst of which he cries out,
ver. 12, ' But where shall wisdom be found ?' true wisdom, ' the fear of the
Lord,' as he expounds himself, ver. 28, by which eulogy that religion which
only is saving was still signified under the Old Testament. And ver. 20,
21, * Whence then cometh wisdom ? And where is the place of under
standing ? seeing it is hid from the eyes of all the living, and kept close
from the fowls of the air. It is God alone that understandeth the way
thereof,' ver. 23, that invented it of old ; ver. 27, ' Then did he see it, and
declare it ; he prepared it, yea, and searched it out.' He searched it out,
4 and prepared it for them that love him ;' and no man knows it, so as to be
saved by it, but that man to whom he reveals it : ' God said unto man,'
&c., ver. 28.

Obs. 2. We see God used then the ministry of man ; that is, of men that
are interpreters of God's mind, to open and declare his will ; ' teachers of
righteousness,' as Noah is called ' a preacher of righteousness ' afore the
flood. And the like we see hereafter continued, and to be the ordinary
converters of souls ; and the word the means of conversion : Ps. xix. 7,
1 The law of the Lord is perfect, converting the soul ; the testimony of the
Lord is sure, making wise the simple.' And the same course he continueth
to this day, to work saving faith in men : Rom. x. 14, 15, ' How shall they
then call on him in whom they have not believed ? and how shall they
* Qu. ' unfeigned ' ?— ED.

376 THE WORK OF THE HOLY GHOST [BOOK VIII.

believe in him of whom they have not heard ? and how shall they hear
without a preacher ? And how shall they preach except they be sent ?'
Conversion was the same then that now, and his ordination of instruction
from the word by man's ministry is the same. And the apostle there con
cludes, ver. 17, * So then faith cometh by hearing, and hearing by the word
of God,' that is, by the appointment of God.

2. I come to the matter of the message itself, the discovery of which is
used as the means of this man's salvation and conversion. It is ' summed
up in one word,' as the apostle speaks of the law, Gal. v. 14, ' to shew to
man his uprightness,' which is no other than the word of reconciliation
under the New, 2 Cor. v. 19, revealing both on God's part how he comes
to be reconciled to us ; to wit, ' God was in Christ reconciling the world to
himself, by making Christ sin for us ;' and, on our part, how we are recon
ciled to God, by laying hold on this by faith, that thereby ' we might be
made the righteousness of God in him,' and therewith turning unto God,
out of love wrought by faith, apprehending that righteousness. These words,
1 to shew to man his uprightness,' comprehending both these, were the
message committed to this interpreter's trust ; even as the word of recon
ciliation under the New is unto ours in these expressions, ' the word of
truth,' ' the gospel of salvation :' Eph. i. 13, * By which word,' God out ' of
his own will doth beget all ' that are begotten of him ; James i. 18, this one
word, man his uprightness, comprehends both. And indeed those in the
Old Testament * were saved by the same grace of the Lord Jesus,' though
darkly and afar off revealed, ' as we' under the New, Acts xv. 11. And
the shewing this, for the substance of it, which is the Old Testament phrase
here and elsewhere also, though in a more obscure manner ; and man's
hearing and closing with it, and obeying of this message, was that
which saved them then, as well as the clearer revelation of it (which is the
New Testament phrase) doth us now.

The great inquiry then must be, What is to be understood by ' man's
uprightness ' ? the hearing of which shewn and declared to him by this inter
preter, and this sick man's soul closing with and obeying of it, then saved
him. What that is, the papists carry it to a man's own merits ; our latter
protestant interpreters unto that duty on man's part, consisting in faith and
repentance, and upright walking. But Calvin in his sermons on Job,
published in French the year afore his death, hath clearly and fully pitched
it on the righteousness of justification, whereby God, pardoning our sins,
accepts us for righteous for his Son's sake, and through his ransom and
redemption. * This is the righteousness,' says he, * which is spoken of in
this place.' Thus in Sermon 126, and again in Sermon 127. His reason
is, because Elihu speaks it * of a wretched creature in trouble, that feels
God's wrath and vengeance ; and there is no way to comfort him but this ;
that it is not that men are righteous in themselves, or that they are able
to stand before God, but that his righteousness is that whereby God
burieth all their sins in the blood of Jesus Christ ; and the shewing man
his righteousness is his shewing good remedy for us to be discharged of the
bond of death wherein we were bound. Which remedy is to put our whole
trust in the death and passion of our Lord Jesus.' Thus he. I join to him
John Cotton, an interpreter one of a thousand, in those imperfect notes of
exposition on the 1st Epistle of John, upon those words, chap. ii. 29, ' If
ye know that he is righteous.' ' A ground,' says he, ' of wonderful consola
tion to every poor soul that is burdened with his own unrighteousness. This
comfort Elihu gives to a man in extremity of body and soul, Job xxxiii. 23,

CHAP. III.] IN OUR SALVATION. 377

to declare where his righteousness is to be found ; that is, it is not to be
found in himself. God will say of such a soul, " Deliver him from going
down to the pit ; I have found a ransom." ' I forbear to mention others who
speak near to this. But of late Mr Caryl, in his complete and accurate
comment on that book, on these words, doth ultimately come fully up to
the righteousness of justification chiefly (as his word is), though he takes
in the whole of a man's duty in all other parts of uprightness in himself.

And I like well enough, and exclude not any part of the duty of upright
ness on a man's part towards God. For unto justification by Christ's
righteousness, faith, or an act of closing with it, and reliance upon it, for a
man's particular justification, is necessary ; which is the ' duty of man,'
and yet requisite on man's part to his justification ; though, as such, justi
fication itself is not attributed unto it, otherwise than in respect unto Christ
its object, and as apprehended by it. And as for repentance, and man's
turning to God in his first conversion, and his future obedience, that I
acknowledge to be intended also, provided that this righteousness on God's
and Christ's part for justifying a sinner be first served, according to the
merit thereof, and the sole honour thereof in justifying be kept inviolable
in the prerogative thereof. And then I take both in, although these two
be different righteousnesses, because the Holy Ghost, choosing out but one
word to express the whole errand and matter of this interpreter's exhorta
tion, that came to instruct him in what was necessary to his salvation, it
was meet it should be such an one as was most comprehensive. And
therefore we are to involve all that may any way be justly understood and
signified thereby, and are consistent together, the word righteousness being
used to express both Christ's righteousness, viz., made ours by faith only,
and our own righteousness inherent also, and both requisite to, and con
current in conversion, though in various ways, and to differing purposes ;
and conversion being the subject of Elihu's discourse, it is apposite to take
in both.

I begin first to shew that the righteousness of justification through Christ's
righteousness is here intended, and this may several ways appear out of
the text.

1. Uprightness or rectitude (which Piscator says ought to be retained,
and Vatablus so renders it) are all one with righteousness in Scripture
phrase : Eccles. vii. 29, ' God made man upright,' that is, righteous ;
and so here, only there it is used to express the righteousness of man in
his first creation, whose righteousness of justification and of holiness was
but one single righteousness, and the whole of it was in himself ; but here
in Job is meant the righteousness of man fallen, with which he must appear
afore God's tribunal, and which must be the righteousness of Christ alone.
And indeed that righteousness, in ver. 26, that flows,* and uprightness
here, are in Elihu's intention one and the same, appears by comparing both
ver. 23 and 26, what is man his uprightness in ver. 23, is in ver. 26 ' man
his righteousness;' the thing is the same, though the words are not the
same ; so then righteousness it is.

2. This must be understood to be such a righteousness as this sick, sin
ful, dying man might with boldness appear afore God withal, at the bar of
his strict justice and judgment. It must also be a righteousness which this
sick man lays hold of, when now he is made sensible of his sin, the heinous-
ness, the multitudes of them, and of hell the desert of them, which he sees
he can no way escape by himself, or anything in himself ; he looks to die,

* Qu. ' follows ' ?— ED.

378 THE WORK OF THE HOLY GHOST [BOOK YIII.

and expects no other, and then follows judgment ; and where shall such a
righteousness be found to come afore God with ? Not any righteousness
of a man's own, Phil, iii., either past, for in unregeneracy a man hath no
thing but unrighteousness ; or present, that is, his present repentance ; or
to come, that is, his filial obedience. No ; David cuts off all pleas : Ps.
cxliii. 2, ' Enter not into judgment with thy servant, for in thy sight shall
no man living be justified.' No ; none of his best and dearest servants
dare venture or stand at that bar in their own obedience nor righteousness,
either at or after conversion ; and yet appear before God they must, and
be justified by some such righteousness, or they will be condemned ; ' and
where shall such a righteousness be found ? ' as Job says of wisdom. No
where but in Christ, to be prehended and pleaded by faith, looking out of
a man's self to Christ as a Saviour for righteousness and justification
thereby. These are express in Isaiah, speaking of Christ: chap, xli., ' A
just God and a Saviour ; there is none beside me,' ver. 21 ; * There is no
Saviour but me, and therefore look unto me (alone) and be saved, all ye
ends of the earth; for I am God, and there is none besides me,' vcr. 22.
And this is our Christ, as appears by what follows : ver. 23, ' I have sworn
by myself, that unto me every knee shall bow, and every tongue shall swear ;'
which is punctually applied to Christ, and that twice, in the New Testa
ment : Rom. xiv. 10, ' We shall all stand before the judgment seat of
Christ' (to be justified, namely, as was said, or condemned), 'For it is
written, Every knee shall bow to me,' &c. And again, Phil. ii. 10, 11,
this, as distinct from the Father, is spoken of there, ' That at the name of
Jesus every knee should bow, and that every tongue should confess that
Jesus Christ is Lord, to the glory of God the Father.' And what, both in
this world and at the judgment seat, shall the righteous confess, for
their righteousness, the prophet goes on to tell you : ver. 24, ' Surely shall
one say' (all men shall not say this, though all shall bow, &c.), 'In the
Lord I have righteousness and strength, and to him shall men come ' (for
both these), ver. 25. Will you have it yet plainer? ' In the Lord shall
all the seed of Israel be justified, and shall glory.' Now here is a messen
ger, one of a thousand, from God, on purpose to shew a poor wretch wherein
the righteousness of fallen man doth lie. And what other righteousness
can he allege and produce to make void that caveat and bar put in against
him (whenever he comes afore God's judgment- seat), and all men living,
yea, against the best servants God ever had on earth, which he finds written
over the door of that court, at the very entrance : ' Enter not into judg
ment, 0 Lord ; ' seconded with this as the unalterable ground thereof :
' Cursed is he that continues not in all things to do them.' Now where
with shall the clamours that his soul is filled withal be quieted, but by this
perfect and alone righteousness of Christ's, current (we see by Isaiah) under
the Old Testament ; God's free grace accepting it for this man, ' without
works ; ' ' but now the righteousness of God, without the law, is mani
fested,' Rom. iii. 21, ' being witnessed by the law and the prophets' (and
one of these prophets that testifies to is this Elihu, and that is this very
speech of his in Job, who testifies it with the rest), ' even the righteousness
of God, which is by faith of Jesus Christ, unto all, and upon all them that
believe,' for there is no difference, ver. 22. That it is said ' but now is
manifest,' in ver. 21, respects the times of the New Testament, when this
is most broadly and openly, and clearly revealed, but was darkly afore, and
whispered in the times of the law and the prophets ; and as in the dark,
was yet catched hold of by souls that were saved ; it was the current

CHAP. III.] IN OUR SALVATION. 379

righteousness among the godly then ; one and the same righteousness, and
but one and the same both in the Old and the New ; so as we may con
clude, that this messenger had not deserved the character of ' one of a
thousand,' or of some 'prophet' (by which interpreters frequently notify
him), had he not mentioned and spoken of this righteousness above all; he
had otherwise fallen short of his undertaking to relieve this forlorn soul, if
this had been left out.

As the nature, necessity, and reason of the matter, or thing itself, and
those circumstances touching the person in the text, even now specified,
requireth this interpretation, so three words there are, and three sayings
spoken of in the text, which duly examined, in the reference or aspect which
those speeches of them do cast one upon the other, will prove them to be
one and the same thing, and that thing to be Christ's ransom, and our
righteousness or justification thereby. And so as if one of the three prove
to be Christ's righteousness and redemption, then the other two also are
to be understood to be the same, and all one thereupon. These three
words or things spoken of are, 1. man his uprightness ; 2. ransom ; 3. man
his righteousness. The three things or sayings spoken of them are, 1. * to
shew to man his uprightness,' in ver. 23, which is done by the messenger
and interpreter, and with that sentence he begins the round to the other
two. 2. Christ's ' ransom,' or price of redemption ' found' by God, and
the saying or sentence concerning this is God's, ' He himself says, I have
found a ransom,' ver. 24, and owneth it to be a satisfactory ransom for
righteousness, for and unto that man ; and herein himself doth second and
verify that word spoken by his messenger, who had shewn the man that a
righteousness there was to be found with God for man fallen ; and together
therewith a righteousness which might be obtained by this man, if he would
seek out for it ; which righteousness having been first laid open by the
messenger, God himself seconds him in it, and explains to be a ransom of
redemption which himself hath found. 3. There is to man his ' righteous
ness rendered,' ver. 26, and the saying or thing spoken thereof is Elihu's,
uttered of God, ' For he will render to man his righteousness ;' but still
uttered of this same God, who in those words afore had himself said, * I
have found a ransom ;' and Elihu hereupon says, for he ' renders,' or gives
it forth to whom it belongs as his due upon his conversion, and laying hold
upon it, and renders it as his due, which cannot be withheld from him.
So then, in reality, these three are one and the same thing put into three
distinct words, uprightness, ransom, righteousness ; and these sentences
about them do, in their mutual aspects and references one to another,
' agree in one,' and utter this harmonious sound jointly, that man's
righteousness for his justification is Christ's ransom and redemption ; at
least it is included and aimed at in them all, though uprightness, ver. 23,
and righteousness, ver. 26, may perhaps secondarily involve something on
our parts besides it.

1. They are one : this is proved by two parts. 1. That uprightness,
shewn to that poor man, ver. 23, is one with righteousness rendered, ver. 26,
not only because uprightness is used to express righteousness (which was
afore observed), but that addition in both places of ' to man his righteous
ness,' and * shew to man his uprightness,' thus set to both, doth apparently
argue them to be one thing in Elihu's intention ; for that addition is appro-
priative to man, and as distinguishing it from the righteousness of angels.
2. That middle word, * a ransom,' is as plainly comprehended in that of
uprightness, shewn by the messenger, ver. 22, for these words, ' I have

380 THE WORK OF THE HOLY GHOST [BOOK VIII.

found a ransom,' are not only God's own verifying and acknowledgment
that he had indeed ' found,' as this messenger had told him that God had
favour to him, and shewn the man that it was to be found with God, and
to be had from him for his deliverance and salvation ; but in this return
and answer of God's upon it, God particularizeth more distinctly what man
ner of thing that righteousness, whereby man is saved and delivered, is ; it
is a deliverance by way of ransom, a redemption of him from sin, hell, and
the grave, procured by a price of redemption laid down for him by another,
whom he procured to lay it down for him. Christ is ' made sin, that we
might be made the righteousness of God in him ;' and by calling it a ran
som, he beats man off from vain imagination of his own righteousness, for
that is nowhere called a ransom. No ; ' the redemption of the soul is more
precious' than so, as the psalmist speaks : no ; it was so far from that
dream, that such way by ransom at the full rate and quantum of it, as
should satisfy for sin, could never have entered into a sinner's heart or
thought to perform ; it was ' past his finding out,' as the aspect intimates :
but / (says God) have found this ransom, and therefore give me the glory
of that. God was the founder, or procurer, and Christ the finder, as we
use to speak of the price as paid in another. And then this middle word
and speech, ' for I have found a ransom,' hath such a correspondency with
the third and last word and sentence of the three, that shews that ransom
placed in the middle of the other two, to be included in that righteousness
specified at the close spoken by Elihu upon it ; 'He shall render,' &c., and
refers clearly to God's saying, « I have found ;' and is but as if he had
said, that God had found it for that man as a price paid for him by another
redeemer, which God will surely render and give forth to that man ; and
that otherwise God should retain from man, that which himself acknow-
ledgeth he had found for him, in ver. 24, and Elihu, in the 26th verse,
calls that which God renders to man, the man's righteousness ; and there
fore ransom and righteousness are one also.

The other instance I shall give of a converted soul's having a sight and
sense of sin, is the conversion of the apostle Paul.

There are many accounts of it of several kinds : the history of it in the
book of the Acts, related two or three several times ; the infinite riches of
grace that were in it : 1 Tim. i., the work of faith and love wrought in him
thereby towards Jesus Christ at his first turning ; also in his being deli
vered from the power of the law, and married to Christ, in Eom. vii., with
a narrative of his humiliation for sin, which in him was a saving work : in
Eom. vii. ver. 4, 5, he there involving his own example when he was in
the flesh ; ver. 5, 6, and from ver. 7th of that chapter, and so on, he pro
fessedly applies it unto his own conversion ; and again the same, Gal. ii.
19, 20, < For I through the law am dead to the law, that I might live unto
God. I am crucified with Christ: nevertheless I live; yet not I, but
Christ liveth in me : and the life which I now live in the flesh I live by the
faith of the Son of God, who loved me, and gave himself for me.'

The only question that I know may be raised is, whether these words,
'I am dead to the law by the law,' which are spoken of the work of humi
liation in him at conversion, be to be understood of a saving sanctifying
work begun to be wrought in him, yea or no. Now that it was part of a
work of that kind is clear by the 9th verse, where that he speaks of that
work which was the beginning of his conversion out of unregeneracy, is
evident ; for (says he) « I was alive without the law once.' Those words
note the whole time of his unregeneracy, which he had lived in until this turn,

CHAP. III. j IN OUR SALVATION. 381

unto which those other words, ver. 19, ' I am dead by the law to the law,'
do refer ; alive before once, but now dead, his death and his life must be
measured to be of one and the same kind of life and death. Now, the life
he had before was an opinion of himself to have been alive by the works of
the law, and the death he mentions must be from the contrary apprehen
sion, which did strike him dead in his spirit. And, secondly, during his
former time, when he speaks of that once, he says he was without the com
mandment : Rom. vii. 9, * I was alive without the law once ; but when the
commandment came, sin revived, and I died.' How was Paul without the
law in that former time of his, but in this respect, that that which was the
soul and spirit of the law he was wanting in, he had not the due appre
hension and the right knowledge of it, so that he reckoned as not the
law, all that he apprehended about it in the time of his pharisaism ? He
says he had lived without law all that time, who yet had been so zealous
for the law, as elsewhere you read ; but he wanted the true soul and spirit
of it, which makes it the law. He tells us in the 7th verse, * I had not
known sin but by the law, for I had not known lust unless the law had
said, Thou shalt not covet ;' for the knowledge of this inward corruption
was that which killed him, and he calls it the law. ' I had not known sin,'
says he, ' but by the law,' but by the light of this one notion let into his
soul. He now saw, looking back upon his former estate, this inbred sin
inherent in his own nature had taken occasion by the commandment, and
had wrought in him all manner of concupiscence, for without the law sin
was dead. And, thirdly, I call this sight of sin, as it had been wrought in
himself, ' the spirit of the law ;' for in the 14th verse he says, * We know
that the law is spiritual, but I am carnal, sold under sin,' even after he
was converted. He speaks this of himself after his conversion, and he
speaks the same of the law at the 10th verse ; of that law, the knowledge
whereof he now had, and not before ; * wherefore the law is holy, and the
commandment holy,' which had discovered lust to be sin, to be sin to him.
And the knowledge of this law was that which did convert him, that struck
him dead, and put him out of his jolly life he had led, which was from the
thought and apprehensions that he should have been justified by the out
ward performance of the law, in which he was deceived : ' And so the com
mandment, which was ordained to life,' says he, ' I found to be but unto
death.' And this was effected in him when the commandment came, that is,
that which was, in the true light of it, the commandment itself, that never
came before ; ' and so sin revived,' like the snake in the fable, that was
brought in benumbed with cold, but laid by the fire, the heat revived it,
' and I died,' says he ; sin revived, and stung me to death. And this sin,
he afterwards tells us, was that sin that dwelt in him : ver. 20, that ' sin
that dwelleth in me,' which causeth me to do that which I would not, and
is opposed by another self opposite thereto. In respect whereof he says,
' It is no more I that do it,' which opposes the corrupt self in me, which
he calls ' sin that dwelleth in me,' ver. 20.

From hence I gather, that a true and spiritual sight of lust to be sin,
mingling itself with all a man's ways, is from a spirit of holiness begun
to be wrought in the mind. For such a light as this was Paul's, wrought
in the entrance into his conversion, and such must therefore be the light
in any one that hath it ; and true conversion follows upon it, as it did in
Paul. And I give this reason for it, that out of that principle by which
we see the spiritual evil of sin, whereof this was the light that gave the
knowledge of it, it is that any man sees the spiritual good, in opposition to

382 THE WORK OF THE HOLY GHOST [BOOK VIII.

lust, to be in him. For as the same visive faculty in man, the same eye
whereby a man discerns one contrary, it also discerns the other, as the
same eye that sees white also discerns what is black, or e contra ; so the
same light that discerns grace in the spiritual nature of it, discerns sin,
and on the contrary in like manner. And this principle the apostle's dis
course in this chapter clearly runs upon.

CHAPTER IV.

The use and subservience of conviction of sin, and humiliation for it, to in
duce the soul to believe on Jesus Christ for salvation.

I shall now give you an account of conviction of sin and humiliation,
not in the general only, but of every particular mentioned, to let you see
the reason, the use they serve to, viz., to advance God himself as man's
chiefest good, and to set up Christ and his righteousness, and his own free
grace in justifying, sanctifying, and in all.

First, That the soul should be wounded with sin as sin, and as in itself
the greatest misery, to what a blessed end tends it !

1. By this work of humiliation, the heart is for ever weaned from the
comfort that is in sin, or in any creature, so as never to be quiet till it
meets with God, the God of comforts. For if this apprehension, that sin
is the greatest evil, season but a man's spirit once, it sours all pleasant
things with him, they have lost their taste for ever ; and nothing can be
so good to him as sin is evil, but only God ; for nothing is so good as sin
is evil, but only he. And then a man will take God and his favour for a
comfort alone ; all he can ever look for, or hope to find, it must be in
him, his comfort in sin and all things else is everlastingly spoiled and
marred; so Hosea ii. 14. When God would allure and win his church's
heart to him, what doth he ? He ' brings her into the wilderness,' into a
barrenness of all comforts, and then ' speaks comfortably to her.' A man
convinced of sin and lost state is like a man condemned to die, the pleasure
which may be had in the green pasture he goes through to execution, affects
him not, so nor can this man take content in anything, till he hath the
favour of that God he hath offended. God only can speak comfort to such
a soul, and nothing else.

And 2dly, Hereby it is made restless after Christ and his righteousness,
as the means of bringing him into favour with God. If it were wrath, or
trouble of conscience thereby, were all his grief, ease would content him ;
but it being sin, nothing but Christ and his righteousness will do it. As
the hart wounded rests not till it comes to such an herb as cures it, so nor
he that is wounded can take delight in anything till he spies Christ out, and
sighs and pants incessantly after him.

2. For a man to see himself an unbeliever, and without faith, without
Christ, it is also exceedingly necessary, John xvi. 10.

(1.) Because it tends to bring in the guilt of all his sins upon him, to
serve the inquest against him ; for when the conscience is charged with
oaths, adulteries, &c., it pleads a presumptuous sinner's pretensions of a
believer — I am in Christ, and I believe — and so sin cannot fasten on
him, but he puts it off and slights it, and walks outfacing it and all its
bills ; but when he is convinced of unbelief, which is the protector of all
sin, then every commandment may bring out its bill and be heard, and

CHAP. IV.J IN OUK SALVATION. 383

serve a writ upon him. Convince him of this, and you will convince him
of all.

(2.) Because they may be convinced what is the main thing necessary,
and the first thing they are to do, the next course they are to take ; for if
men should not be convinced of unbelief as the great sin of all the rest,
they would not be pitched upon faith as the only and full remedy of their
evil. Hereby they see the necessity of faith, the stead it must stand them
in ; and their aim will be to get it.

And (3dly) hereby, and for want of faith, seeing themselves out of Christ,
they will be pitched upon what is the especial aim of faith, union with him,
as the foundation of all good they must receive from him. Many being
humbled for want of duties, pitch upon performing them, and so are eased ;
but when unbelief is the main sin, and want of union with Christ the greatest
misery, then union with him is the first aim of faith, and the soul is con
vinced that it must have his person, as Paul, Philip, iii., ' that I may win
Christ,' and then have righteousness and all else. I must believe, and I
must have Christ, or nothing is accepted, says the soul. Then,

(4.) By seeing a man's self to have been an ungodly person, and to have
done no good, and by seeing the inwards of actions, and the carriage of the
heart in them, the soul is convinced that this is true, that no good thing
dwells in a man ; and this moves the soul to go to Christ both for justi
fication and sanctification, and without it a man is in danger to err in both.

For [1.] if he sees not that there is no good in him, he will certainly
trust in himself, and not go wholly to Christ for righteousness ; if it hath
any of its own, it will trust partly in Christ, and partly in itself ; and, like
the ship in the Acts, be part aground, and part in the water, and so be
broken a-pieces when the waves of temptation come. Go to the first work
ing of faith, God will have a man apprehend himself an ungodly person :
Rom. iv. 5, ' To him that worketh not, but believeth on him that justifieth
the ungodly, his faith is accounted for righteousness.' And after faith
wrought, though a man sees some good wrought in him, yet it hinders not
his attributing all to Christ in justification. Yet in the first working of
faith, it is clean otherwise upon a different reason : for that good which is
wrought after faith, is wrought by faith, that fetched all from Christ. And
so sanctification, being but borrowed by faith, hinders not faith ; the
daughter hinders not the mother. But if a man should see any good before,
it being not wrought by faith, nor fetched from Christ, the heart would rest
in it, and oppose the work of faith and going out to Christ. It being from
a man's self, a man would rest in it, and not seek abroad for righteousness,
whilst he hath any at home. As any one sin preserves the power of sin in
the heart, though a man parts with all other, so any good, or unrighteous
ness ungiven up, preserves self-confidence, and hinders justification, as the
other doth sanctification. There is no remedy therefore, but that all our
supposed good be discovered to be naught and rotten ; that every burrow
be stopped, ere these poor helpless creatures will go to the rock.

[2.] The want of such conviction will hinder sanctification ; for it would
not renew the man throughout, but piece new grace to old, false grace to true,
and make the rent worse ; for he would rest in some false good. Christ will
have ' all old things pass away, and all to become new ;' every stud pulled
down, and nothing in the new building that was in the old. Yea, it hinders
Christ from working it. He will shew his skill in drawing his image upon
a plain board, and so wipes out all afore. Bring to a curious painter, that
would shew his skill, a board with a picture falsely drawn, and he will not

384 THE WORK OF THE HOLY GHOST [BOOK VIII.

go about to mend it ; he can make no work of it, but he will take his
pencil and dash all out, and shew his art in a new one ; and so doth
Christ. Bring a bell to a founder that hath a crack in it, and he will not
go about to solder that up, and so let it go, but dash all in pieces and
melt and cast it anew ; and so doth Christ with those who have the seem
ing cast of goodness, and that by letting us see the falseness of it ; for that
is his end in breaking and melting the heart, to cause us to apprehend all
is naught.

[3.] A man's sight and sense of his utter sinfulness, both in his life, heart
and nature, the multitude of sins, and the strength of sin, is necessary.

First, Because, though God pardons, he will have us know what he par
dons ; as he, Mat. xviii. 23, though he meant to pardon his servants, yet
would take^account of them, that pardon might be the more sweet to them.
When a man's soul draweth near to the grave, then for God to say, ' De
liver him, I have found a ransom,' Job xxxiii., how welcome is it !

Secondly, A sight of sin is needful, to constrain us to make use of Christ's
righteousness, and every part of it, to search thoroughly into it, and every
parcel of it, and to see the necessity of all the holiness of his nature, life,
&c., that nothing could be spared. Men that are confusedly convinced that
they are sinners, their faith is answerably as confused ; they believe in
Christ as a Saviour, and that is all ; but their faith improves not his right
eousness to the uttermost, nor do they search into the riches of Christ's
active and passive obedience, and the holiness of his nature, as necessary to
obtain their acceptance with God.

Thirdly, It is necessary that we may not rest in a false sanctification.
Men that see but the corruption of their outward actions, content them
selves with an outward reformation. But men that see their lusts, rest
not till they be mortified ; they bend their force against them. A con
vinced soul sees his nature corrupted, and the spring of all denied, he will
not rest till he hath a new nature ; as the power of corruption he sees lies
there, so the power of godliness, he will see, lies in cleansing that fountain.
Paul seeing a law of death in his members, rests not till the law of life in
Christ condemns it.

Fourthly, A conviction of our sinfulness is needful, that we may see an
utter helplessness and hopelessness in ourselves for time to come. The heart
is ready to account it can do something for time to come, though it can do
nothing rightly ; yea, when it is stripped of self- righteousness for time past,
yet not self- ability for time to come ; but now it thinks and casts with itself,
I will go fast, and go pray, and go meditate on Christ and a promise, and
I will get him ere I have done ; which resolutions are good, when in sense
of a man's own emptiness they are stirred up and maintained by a depend-
ance upon God, to work faith ; but the heart naturally secretly projects this
out of itself, as they in James iv. 13, and not, ' if God enable me,' &c.
They reckon without him ; and in hopes of this the heart rests, and thinks
in the end to get faith to come. Among other steps and degrees of our
misery, this is made one, that a man is not only ' ungodly, but without
strength,' Eom. v. 6. A man that hath no money in his purse, yet whilst he
hath hands to work, he makes no such reckoning of want ; and so men, when
they see they want all good for the time past, yet they hope to work it out ;
they have hands left, and with them they fall to work ; but when a man
shall see hands cut off too, and nothing but stumps left, which are as unfit
and unable to lay hold on Christ, as a man's arm without hands is upon a
rope to save him ; and God must not only find him Christ, but his grace

CHAP. V.] IN OUR SALVATION. 385

must give him hands to lay hold on him also : that the apprehension of
this serves both to drive him out of himself, and to magnify God's free
grace in working faith. For if any pretended power in himself were able
to help him, he would never go out of himself to Christ, nor would he at
tribute all wholly unto grace, which is that God intends to have exalted ;
Eph. ii. 8, ' You are saved by grace, through faith.' Might some think, we
shall acknowledge grace enough, if we acknowledge that grace pardons all,
and effects all, though faith be of our own working : < No (says the apostle),
* and that not of yourselves,' not so much as faith, * it is the gift of God.'
And so Paul, to magnify Christ's grace, he says Christ died not only for
men, and ungodly persons, but also for persons ' without strength,' Rom. v.
This you must apprehend and find, and then grace will be grace indeed,
and nothing but grace ; and then when you despair of yourselves, you will
rejoice wholly in Christ. What says Paul, Phil iii. ? ' We have no con
fidence in the flesh,' but despair utterly of all in us, and ' rejoice in Christ
Jesus,' acknowledging that he is all, and doth all. God cures one contrary
by another ; self- confidence cannot be cured but by despair. God glorifies
not, till the body be dead and rotten in the grave ; and he sanctifies not till
the heart be dead to itself, and unable to stir, to move no more to Christ
than the earth can towards heaven. If the sun come nigh it, well and good,
but it cannot move nigher to it. Or as Luther compares it, the barren
earth may gape for rain, but it cannot procure it, till heaven pour it freely
down into her lap. And so he calls this righteousness of faith a passive
righteousness, and faith a mere receiving grace.

CHAPTER Y.

In which answers are given to several objections made against the usefulness of
conviction and humiliation, to bring the soul to believe on Christ.

My next work is to answer the objections and cavils which men make
against conviction of or humiliation for sin, not only as needless, but dan
gerous, and that to trouble men's consciences for sin is to drive them to
despair.

1. They call it a doctrine teaching men to despair, and that the issue of
such troubling tender consciences is despair.

2. That ministers or others, who on men's deathbeds endeavour to dis
cover, to men that have been civil or formal, their estates, are miserable
comforters, as Job's friends were, who would persuade him all was naught.

3. That men's aim in urging this work, as first necessary, is, by troubling
men's consciences, to bring them to their bent, and to make them willing
to be of their mind and faction, to entertain willingly their dictates and
opinions, and so to tyrannise over their consciences.

4. If men cavil not at this work, yet they deny it, cannot see any reason
why it should be so necessary to the power of godliness. If I acknowledge
myself ever to have been a sinner, and to have failings in all I do, having
always believed in Christ, is not this (say they) enough ?

Unto the end both to answer these cavils, as also to vindicate the doc
trine the more, I propose these following assertions.

1. That to bring men to such apprehensions as these is not to bring men
to despair, but the contrary. To make this good, we will go over all the
particulars.

(1.) To make men apprehensive that sin is the greatest evil, is not to

VOL. vi. B b

386 THE WOKK OF THE HOLY GHOST [BOOK VIII.

drive them to despair ; Paul, Eom. vii. 13, saw it to be above measure sin
ful, when first converted, and you can never be enough convinced of it, not
so much as you should, though the sight of it scares you, and fears you,
and this you may see without despair ; yea, where that sight is, that soul
shall never despair, for it directly leads the soul to Christ, and causeth it
to see a beauty in grace. If, indeed, we taught it were necessary to have
such horror and anguish of soul as Spira had, or if we endeavoured to
make impression of such deep terrors from the wrath of God as Judas and
Cain had, then you might have reason to think that this work tended to
despair, though many have had them, and have not despaired. But we
profess, that as ravishing joy is not necessary and essential to faith, so nor
deep vexing gashes and impressions of wrath are necessary to humiliation,
though they often accompany it ; as the one is but the overflow of faith, so
the other of humiliation. But as to see Christ the greatest good is essen
tial to faith, so to see sin the greatest evil is essential to humiliation, and
this is the main. The damned indeed, who are plunged in wrath in hell,
they despair through extremity and everlastingness of torment. But they
are far from what we urge as requisite to humiliation, from seeing the evil
of sin in itself. And as far are they that see sin as sin, to be the greatest
evil, from despair, as the damned, that feel nothing but wrath, are from
true humiliation.

And (2.) if some drops of wrath and fears of damnation be mingled with
this cup, yet it is far from despair, for it is a work of the Spirit of God, who,
before he becomes a Spirit of adoption to save, becomes a Spirit of bondage
to cause men to fear, Rom. viii. 15.

(3.) To bring men to apprehend all their former estate to have been
hitherto throughout sinful and damnable, and out of Christ, is not to bring
men to despair.

For, 1st, to apprehend that a man's person is simply damned, this in
deed causeth despair ; but to apprehend that my person is in a damnable
condition, and such as if I remain in, I cannot be saved, is far from de
spair ; for Paul apprehended himself once a child of wrath as well as others,
Eph. ii. 2.

2dly, To apprehend their condition to be thus, is not to believe that there
is no mercy reserved for them, or that they are not capable of it ; if so,
then indeed it would make men despair ; but, as Peter says, 1 Peter ii. 10,
* which in time past had not obtained mercy,' so to apprehend that as long
as I remain in this condition I do not obtain mercy, is not to despair, but
to apprehend the truth. For as it follows there, ' Those who once had not
obtained mercy, have now obtained mercy.' And so we say he may obtain
mercy, whose condition is most sinful.

Nor, 3dly, to apprehend thyself out of Christ in the condition thou art
in is not to despair ; for then the Ephesians, when they saw their former
condition to have been, as (Eph. ii. 12) it is said once it was, and who are
exhorted to remember that they were once without Christ, and without the
promises, should have despaired. But there is yet hope left for the great
est sinners, that for time to come they may be in Christ, as those Ephesians
after conversion were. To apprehend that I am absolutely excluded from
the benefit of Christ's death, that will cause despair ; but that humiliation
teacheth not. But to apprehend that it is not yet applied to me, that it is
as yet to me as if Christ had not died, and if I die in such a condition, I
should die in my sin, this is not to despair.

4thly, Again, to apprehend my estate to be helpless and hopeless, in re-

CHAP. V.] IN OUR SALVATION. 387

gard of any duties I have or can perform, or in respect of any power in me,
or any creature to help me, is not to despair. It is indeed to despair of
thyself, and all the creatures, and to have no confidence in the flesh ; and
that is a good despair. But to despair, is to despair of God and his mercy
for time to come ; to say that he will never be merciful, never give me
faith and Christ. I may rightly make use of that in 2 Cor. i. 8-10 to
illustrate this, which, though spoken in regard of despairing of his natural
life, yet for the same reason there used, will hold good of this despair of
eternal life. We were so pressed, says he, that we despaired of life, and had
the sentence of death in ourselves ; so far as by any means of ourselves we
could use,, we saw no way but death* But, says Paul, it was ' that we
should not trust in ourselves, but in God that raiseth the dead ; ' that is,
though we despaired, yet it was not of God's power to help us, but we de
spaired in ourselves. And thus God deals with men, and dealt with Paul
about eternal life ; he passed a sentence of death on him, and Paul saw no
help in himself to believe, or come out of his misery ; Kom. vii. 10, ' I
was alive, but when the commandment came, I died ; ' that is, received the
sentence of death, and saw no way to escape it by anything he could do.
This was, that he should not trust in himself, but this was not that he
should despair of God's shewing mercy for time to come.

5thly, Again, understand aright whence despair ariseth : not from the
greatness or heinousness of a man's sins, or insufficiency of a man to help
himself,, but from stubbornness of heart, not to go out to Christ for suffi
ciency in him, that is the work of despair : ' Ye will not come to me that
ye may be saved,' as Christ told the Jews.

6thly, Again, poor souls that are in this condition, God hath an especial
care of to keep them from despair, when they have renounced themselves
and their former condition. Though their souls be a Tohu and Bohu, and as
that first matter, Gen. i. 2, without form, and so of themselves would sink
into nothing, yet God's Spirit broods upon it and upholds it. They shall
fail between those two rocks, blockishness and despair, so as the convinced
sinner shall be terrified, and yet God will keep him secretly. God hath an
especial eye upon such a soul : Isa. Ixvi. 2, « To this man will I look, to
him that is poor and contrite, and trembleth at my word,' and I will so look
to him as he shall not despair. Isa. Ivii. 16, ' I will not always contend,
for the spirit would fail before me,' and I will not suffer it. Though he
melts it, yet he will not suffer it, when melted, to boil over into the fire,
and to be cast down and spilt into hell fire irrecoverably. No ; but though
he be shut up and sees no help by anything he can do to get out, Gal,
iii. 23, yet he opens a door of hope, Hosea ii. 15, when the soul is in the
valley of Achor, of starving ; when sins fly about a man's ears, yet God
opens there a door of hope. And again,

(4.) To let men go on without knowing their condition, is the way to
despair at last. For when men come to die, and then have their eyes
opened, and their consciences convinced, to see their estate out of Christ
wholly sinful, and themselves not able to lay hold on Christ, or believe, and
that now they have but a few hours to get oil and grace in, then they de
spair indeed. Isa. 1. 11, the prophet shews that trusting in false righteous
ness, sparks of their own kindling, will bring them to despair in the end,
they shall lie down in sorrow ; whereas a timely discovery of this prevents
it, gives them time to use their endeavour, and to wait on Christ. To lie
at God's feet, and refer thyself to him, to damn or save, is not to despair,
but argues the greatest ingenuity that may be, and argues some trust and

388 THE WOBK OF THE HOLY GHOST [BOOK VIII.

hope in God begun, that a man will refer himself to him, as David did :
2 Sam. xv. 26, ' Here I am ; if he thus say, I have no delight in thee, let
him do what seemeth good in his eyes.' And whom a man would choose
as an umpire to cast his life upon, and to be his judge, he hath some con
fidence in him ; this is not despair.

We come to the second cavil, viz., that the issue of this work in many
is despair, and well nigh undoing themselves.

1. When the jailor was humbled for his sins, he had well nigh killed him
self ; shall we condemn that work was then upon his heart, that led him
to Christ, and brought him to ask, ' What shall I do to be saved ? ' No.

For, 2, such stories and conclusions are the devil's work, to discredit the
work of the Spirit ; he enters upon God's work to spoil it. As when the
incestuous Corinthian was excommunicated, 2 Cor. ii., which was an ordi
nance to humble him, Satan was ready to take the advantage to have
swallowed him up of sorrow, ver. 7. * And we are not ignorant,' says the
apostle, ' of his devices,' ver. 11. Shall we condemn that ordinance, because
Satan might abuse it ? And so, shall we decry this work of humiliation,
because Satan adds fearful conclusions to it ? There is no work of the
Spirit but he adds false conclusions to it if he can. If the Spirit comforts,
he endeavours to make the soul presumptuous ; if he casts into bondage
only, the devil labours to cast into despair. But as we may not condemn
assurance, because sometimes it hath such an issue, so, nor humiliation.

3. If any do miscarry, they are but such as would ever have perished,
whatever course in preaching had been held.

The third cavil is, that when we labour to humble men, our aim is only
to bring them to our bent, and so impose on them what we please.

I answer, 1st, Then Peter might be charged with the same, when he
endeavoured to humble the Jews for their sin in crucifying Christ ; when
he brought them to such a pass that they, being pricked in their hearts,
cry out, ' Men and brethren, what shall w« do to be saved ?' Acts ii. 37.
But Peter's aim was orderly to bring them to sound repentance, and to
believe in Christ ; and that is all that we aim at also, and all the remedy
we prescribe. Mark xvi. 16, Christ bids them preach, that ' he that be
lieves not shall be damned.' One part of their office was to humble men,
and discover their estates out of Christ ; and to what end ? Mat. xxviii. 19,
you shall find it was to make them disciples, as the word signifies ; but of
whom ? Not of themselves, but of Christ, and to bring them to universal
obedience, which without this work they will never come to : * Teaching
them to do whatever I have commanded,' ver. 20. And as Christ's promise
is to be with us to the end of the world, so this must be our course to the
end of the world.

And 2dly, If we did indeed, as the friars of old, who preached the law,
and, stinging men's consciences, took the advantage of it to bring the people
to auricular confession, and get their secret sins out, and so make them
obnoxious to them, and then took money for pardons and absolutions ; and
set them about building this convent and that convent, for satisfaction ; if
we did it thus to make a gain of you, as Paul says, 2 Cor. xii. 17, you
might suspect us in it. But we sp^ak before God in Christ, ( we do all
things for your edifying,' as Paul says, ver. 19. It is to set up Christ in
your hearts that we endeavour to humble you ; that you may see your need
of him ; and that you may see your own emptiness and his fulness, to make
him precious to you, and to drive your souls to him, and to bring every
thought into the obedience of Christ ; to make you sensible of sin, that

CHAP. VI.] IN OUR SALVATION. 389

you may make conscience of it, and know what Christ hath done for you.
And if the duties that are required be not duty, the sins discovered be not
proved to be sinsy your humiliation will not bring you to make conscience
of them. It is our Master's advantage and your edifying is our aim ; ' we
seek not yours, but you.'

And 3dly, If we were minded to gain a party out of the world, and to
gain your ear, it were a better course to soothe you up in a good opinion
of your estates, to sew pillows under your elbows, and cry Peace, peace,
when there is no peace, as the false prophets did.* But to go about to
persuade men that their estates are bad, and to urge a necessity of appre
hending it such, this is the way to exasperate men. This provoked the
Pharisees against Christ ; brought the world about Paul's ears, as Paul
says, Gal. i., 'Do we persuade men or God?' that is, for God. This
doctrine crosseth the world, sets up God, and gains but few ; for men will
and do stand out ; and where one is throughly humbled, thousands presume,
and will do so.

For, indeed, 4thly, it is a mighty work of the Spirit'to convince. And
so, when the apostles were sent out, the Spirit is promised, and he ' shall
convince the world of sin,' John xvi. 8. We could never do it, and the
devil he would never trouble men, for he keeps all in peace, and as I said,
enters upon the Spirit's work to spoil it. So of all projects and courses
this were the vainest, if it were not God's way, and he did not go forth
with us in it.

And whereas, 5thly, men complain that such are miserable comforters
to convince and humble men for sin, like Job's friends, and that it is cruelty
in men to deal so with poor souls.

1. Consider that such a comforter is the Holy Ghost himself, John xvi.
He is promised to come as a comforter ; and what should he do for to
comfort ? ' He should convince the world of sin, because they believe not
in me ;' for this makes way for comfort. And so, Rom. viii. 15, ere he
becomes the Spirit of adoption, he becomes a Spirit of bondage ; for none
else are fit for comfort but those that are broken : Isa. Ixi. 1-3, ' The
Spirit is upon me, to preach glad tidings to the meek, and comfort those
that mourn,' &c.

And 2dly, It is cruelty indeed to break the bruised reed, to smite him
whom God hath smitten, as David says ; to break him in pieces whose
bones are broken. But if men's joints are set wrong, it is not cruelty to
break them in pieces, for else they cannot be set right.

CHAPTER VI.

Of the last part of our conversion, ivhich is our turning from our evil thoughts
and ways unto God.

Holiness in the heart is the main and ultimate birth brought forth in
regeneration ; and to make us partakers of God's holiness is the sum and
scope of all towards us, both of his election, Eph. i., and of all his dealings
afterwards, Heb. xii. 10 ; and without which, ver. 14, no man shall see

* It is Augustine's argument, Libro de Pastoribus, torn, ix., p. 1333. Absit ut
dicamus vobis, Vivite ut vultis, securi estote, Deus neminem perdit : tantummodo
fidem Cliristianam tenete ; non perdit ille quod redemit. Hsec si dixerimus, con-
gregabimus turbas ampliores, et si sint quidam qui nos sentiunt hoc dicentes non
recte sapere, paucos offendimus, sed multitudinem conciliainus.

390 THE WORK OP THE HOLY GHOST [BOOK VIII.

God. Now the essential holiness that is in God we cannot be partakers of,
neither by imputation, as Osiander dreamed, much less by real transub-
stantiation to be ' Goded' with God, as some have arrogantly asserted.
We can be no otherwise partakers of it than in the image thereof, Eph.
iv. 24, ' which after God ' (as pattern or prototype) ' is created in righteous
ness and true holiness.' You have the same, Got iii. 10, ' After the image
of him that created him.'

Now man being fallen, and having lost this image, which was at the first
immediately given, without any instrumental means then used by him to
stamp it on the soul, God was pleased, in restoring and renewing this
image in man's heart a second time, to set up mediate instruments that
should have his image stamped upon them first ; and by the means thereof
to communicate to us this holiness first imparted to those. Now these
patterns or middle instruments, on which God first stamped his holiness,
are, 1. His word or law evangelised ; 2. The man Christ Jesus ; and both
in this respect are termed o Xoyos, the word of God : the first, viz., God's
word, bearing a doctrinal image of God's holiness ; the other, viz., Christ,
being a living, transcendent image of it. Therefore you shall find in the
Scriptures of the New Testament our sanctification or holiness set out to us,
1. By a change or conformity in the heart to the written word and whole
law of God, Bom. vi. 17, Heb. x. 16, James i. 21 ; and, 2dly, it is set
forth by a conforming or changing the heart into the image of Christ : 2 Cor.
iii. 18, ' But we all with open face beholding, as in a glass, the glory of the
Lord, are changed into the same image, from glory to glory, as by the
Spirit of the Lord.'

Now we must know that a real conformity to the word and law of God
is true saving holiness and sanctification, as a conformity to Christ in his
death, resurrection, and ascension ; and though all these are never separate
each from the other, yet the first is more discerned by us at first than the
latter. Many in regeneration at first find a suitaWeness in their hearts to
the duties and rules of the word, whatever they know of it, when yet they
are ignorant of, or at least attend not unto, that holiness in them as it is
the image of Christ in his death and resurrection. And even that other is
true holiness, and whoever hath it shall be saved. For which my ground
is in Heb. x. 14-16, « For by one offering he hath perfected for ever them
that are sanctified. Whereof the Holy Ghost also is a witness to us : for
after that he hath said before, This is the covenant that I will make with
them, after those days saith the Lord, I will put my laws into their hearts,
and in their minds will I write them.' Where we see the sanctification of
those Christ hath for ever perfected, and whose sins are forgiven, are set
out by their having the law written in their hearts, &c. And therefore
Paul, for the comfort and support of weak believers, doth in his own person,
Kom. vii., set forth the holiness of a believer, as it is the law of God written
in the heart, which, ver. 23, he termeth the * law of the mind,' by which
' he consents to the spiritual law of God in the inner man,' ver. 22, which
law, ver. 25, he serveth, and would fain obey, and have no other in his
mind, even then, when ' with the flesh he serves the law of sin.' So then
this is true sanctification, though not the tola ratio, or the whole notion of
a Christian's sanctification, who also is changed into a more glorious image
of Christ, which at least is as the varnish to this other conformity to the
word as the groundwork of it. And accordingly it is made part of the
covenant of grace, in difference from the old covenant, that the law is
written in the heart : Heb. viii. 9, 10, « Not according to the covenant that

CHAP. YI.J IN OUR SALVATION. 891

I made with their fathers in the day that I took them by the hand to lead
them out of the land of Egypt ; because they continued not in my covenant,
and I regarded them not, saith the Lord. For this is the covenant that I
will make with the house of Israel after those days, saith the Lord ; I will
put my laws into their mind, and write them in their hearts, and I will be
to them a God, and they shall be to me a people.' And David's instance
in that medal of a gracious heart, and the copy of his own (Ps. cxix.,
throughout) shews how it stood pointed to the law of God. And answer-
ably it is the general description of the saints in the Old Testament, who
were taken into the covenant of grace : Isa. li. 7, ' The people in whose
heart is my law ; ' yea, of Christ, and by Christ, it is said, Ps. xl., « Thy
law is in my heart.'

For though this holiness be legal, in respect of the materials and pattern
of it, the law of God, yet it is not legal in respect of the subject or state of
the person that hath it begun, or in respect of the tenure of the covenant,
or of the virtue efficient that wrought it. For the person that hath it is
the subject of the covenant of grace, belongs to that division and jurisdic
tion, and hath it wrought in him by virtue of Christ's death and resurrection,
though as yet he picks not out in his own discerning that this is the image
of Christ in him.

Now those mataphors or similitudes which the Holy Ghost hath chosen
forth to express that change of heart, as it is an inward conformity to the
law and word of God, are especially three : 1. Casting the heart as in a
mould into the same image of spiritual holiness that is stamped on, and
found in the word. 2. Ingraffing the word on the heart, and so changing
the stock (the heart) into the same nature. 3. Writing the law in the
heart. All which we have implied in Rom. vi. 17, ' But ye have obeyed
from the heart that form of doctrine into which ye were delivered.'

The words in the Greek are ei$ ov vragsdoOrjTs ruxov didayfis, ' That form of
doctrine into which ye were delivered;' and so out of the Greek the margin
varies them.

The substance of his comparison comes to this, that their hearts having
been first, in the inward inclinations and dispositions of it, framed and
changed into what the word requires, they then obeyed the same word from
the heart naturally, willingly ; and the commandments were not grievous,
because the heart was framed and moulded thereunto. The heart must be
made good ere men can obey from the heart ; and to this end he elegantly
first compares the doctrine of law and gospel delivered them unto a pattern
or sampler, which having in their eye, they framed and squared their actings
and doings unto it. And he secondly compares the same doctrine unto a
mould or matrix, into which metals being delivered have the same figure or
form left on them which the mould itself had; and this is spoken in respect
of their hearts. Therefore this word rvirog is a common word, and will
serve both these purposes and aims, both which in common signifies the
express image, effigies, form, or first draught of a thing unto which another
is to be framed or fashioned, whether it be in a mould into which metals or
clay is cast, and so have the same stamp or print upon them, as we see in
goldsmiths' work and other trades (and this suits to the stamp in their
hearts wrought thereby), or whether it be after a copy, pattern, or sampler
which one having in his view before him, frames and fashions his work unto
it, as Moses framed all things according to the pattern in the mount. And
this suits the expression of their obedience from the heart ; and this he
clearly intends, for the words are, e/'g ov wagaSofljjrg, ' into which ye were de-

392 THE WORK OF THE HOLY GHOST [BOOK VIII.

livered,' rather than 'which was delivered you,' as our translation was pleased
to render it. Other arts and sciences are said to be nobis traditce, delivered
to us ; but of this doctrine it is said that ' we are delivered unto it,' to be
framed and conformed to it. And this is that which I have afore me, that
the work of sanctification is a work framing and casting the heart itself into
the word of God (as metals use to be in a mould) ; so that the heart is made
of the same stamp and disposition with the word. This similitude being
opened from the Scriptures will afford some light unto us. There are four
things for the opening of it.

I. That the word and law of God evangelised may truly be compared to
such a mould.

II. That our hearts must be fashioned unto it ere they can be saved.

III. I shall shew the way how the heart is moulded to it.

IV. I shall explain the work itself, what it is to have the heart truly
moulded to it.

I. The word may truly be compared to such a mould. A mould, you
know, is an mstrument that hath the representation or shape of something
engraven in it, to the end to leave the same stamp and fashion upon the
things that are cast in it. Now such an instrument hath God appointed
his word to be. For,

1. It hath the representation of his holiness in it. For whereas man had
raised and defaced that image or likeness to God in holiness and righteous
ness, wherein he was at first created ; and so that living copy of the law
was lost (that written in men's hearts by nature being imperfect, and but
some footsteps of some outward parts of this outward letter of the law
remaining), God therefore writ out the copy of that image in his most holy
word ; that, as Adam's heart had then the perfect image of God, so this
doctrine hath that absolute form upon it now. And therefore this law is
called holy and righteous, which are the attributes of God himself, and
which are the parts of God's image whereof it consists, Eph. iv. 22. Adam
was the real image, this the verbal ; but both have the same form, God
being the archetype of both.

2. It hath not this image on it, only for man to look on, and so to see
the picture of his estate in innocency, and bewail it as now lost, as James
says of a negligent hearer of the word, that he beholds his face therein as
in a glass, for the present, but forgets it ; no, but God hath appointed it,
in the virtue of the gospel, to be, as the common standing mould, instru
mental through the knowledge of it, to renew that his image again in man,
and to cast all his people's hearts into it. That whereas there are but two
especial ways more eminent to work the image of anything in another solidly
and substantially, the one by way of engraving or sculpture by the hand of
some artificer on some stone, metal, or other material ; the other by way of
casting metals or plaster into a mould, so as they are fashioned unto the
figure of it, without losing any of their materials ; now God having once at
first created his image on man's heart by way of engraving, as by his own
finger, and the soul having now lost that image and being changed into
another, namely, that of sin and wickedness (the image of Satan), God
therefore does now rather take this second course, and new casts the heart
again, using the artifice of his Spirit ; and his word is as the instrumental
cause or mould, bearing that former image, and fashioning the heart
thereunto.

II. Let us see why the heart must needs be thus new cast in such a
mould ; the reasons of it are,

CHAP. VI.] IN OUR SALVATION. 393

Reason 1. Because we are by nature cast into the devil's image. For if
we would draw the devil's picture we would draw pride and malice, revenge,
lying, and murder, and all sinful dispositions. Now Adam's sin, by its
virtue, does at our first birth mould us into this image ; so says David, Ps.
li. 5, 'I was shapen in iniquity,' formatus, as Immins* and others read it.
All the limbs of sin are fashioned in our hearts, and our hearts to them ;
Gen. vi. 5, * The fiction,' or ' fashion,' or ' frame of the heart is evil,' as the
word signifies. And we coming thus into the world with this shape on us,
and thus cast, our hearts are also daily more hardened in this sinful fashion
by the examples of men. Therefore we are said ' to live to the lusts of men,'
1 Peter iv. 2 ; that is, we apply ourselves and our desires unto the com
mon sin of others, suffering them to mould us also ; which the apostle thus
expresseth, < living according to the course of the world,' Eph. ii. 1. And the
same apostle says, Rom. xii. 2, ' Fashion not yourselves to the world,' //,?}
jN^jj/Aor/^go^g, ne accommodetis vos ad hujus seculi figuram, to the figure or
fashion of this world, so Erasmus paraphraseth it. Seeing therefore you
are thus by nature cast into a sinful frame, and are more and more in that
estate moulded by the fashion and mould of others' bad examples : upon
that account the apostle there requires a change, or metamorphosis i^zra-
fagpouffdt, that is, get the form and fashion of your hearts altered, for so the
word signifies, a transforming or changing of a thing from one form to
another. Men's hearts that are shaped like to devils — ' the lusts of your
father ' (says Christ) ' you will do ' — being cast anew in the word, are made
' partakers of the divine nature,' 2 Peter i. 4. So that by it we come to be
like to God, and have his image again renewed in us, which that mould
bears, without which image of holiness thus imprinted by the word upon our
hearts, we can never come to receive happiness from him.

Reason 2. Unless our hearts be thus new moulded, we remain ' vessels
of dishonour,' and not * fit for our master's service.' What is it that chiefly
makes one vessel differ from another, but the fashion of it ? You have
vessels made of the same matter, whereof one, because it is cast in the mould
and fashion of a baser utensil, is therefore used about dishonourable em
ployments. But now another that is cast in another mould, though of the
same metal, is served up to the table, and used in honourable services.
Nothing puts a difference between these two except the fashion, that they are
cast in a several mould. This is part of the scope of the apostle's com
parison, 2 Tim. ii. 20, 21, ' In a great house, there are some vessels of
honour, and some of dishonour.' Now the vessels of honour are described
to be such as are ' sanctified and prepared to every good work, and meet
for the master's use.' Fitness to be employed in God's service is that
which makes any one to be a vessel of honour, and that fitness it hath is
from its being sanctified ; which sanctification is a new casting of it, and
a giving the heart new dispositions, such as the word requires. Until,
therefore, the word hath changed thy heart, thou art a vessel of dishonour.
Thou mayest indeed be gilt over with civility and formal profession, but
till thy fashion be altered, that is, the frame of thy inward parts, thou
remainest a vessel of dishonour, and fit for nought but wrath, Rom. xix. 22.
These reasons, you see, are suited to the expression or similitude used
in the text.

III. In the third place, I will shew you how this is done and wrought, so
far as this metaphor will, out of the Scripture, give us light.

1. God begins to work by humiliation and contrition, and breaks the
* Qu. ' Junius'?— ED.

394

THE WORK OF THE HOLY GHOST

[BOOK VIII.

heart all in pieces by the word. A founder that hath a statue or image to
make of some hard metal that hath a contrary form on it (as suppose a
horse to be cast into a man's shape) will first knock that metal in pieces.
And so had our hearts need be dealt withal, they not only bearing the
image of the devil, but that image being seated in our inward parts, and not
only in the superficies or outside, as artificial forms are, yea, and being as
brass and iron hardened in that fashion : Isa. xlviii. 4, * I know thou art
obstinate, thy neck is as an iron sinew, and thy brow as brass ;' so that
the heart will not yield or apply itself to the fashion and mould of the word.
Ministers may preach to you long enough, and your hearts still retain the
same dispositions, because they are not broken with a sense of your sinful
estate, and the curse due unto it ; for the ' heart is enmity against God, and
cannot be subject to God,' Horn. viii. 7. It will not yield to the mould,
therefore it must first be broken. Hence in Jer. xxiii. 29, the prophet
compares the word to a hammer, that breaks the rocky hearts of men
in pieces.

Yet 2. That is not enough, for it must be melted also ; therefore it is
not only a sense of your misery that will prepare you for this new moulding,
but a melting also. Hence, as the word is like a hammer to break your
hearts, so it is like fire to dissolve your hearts and make them soft and
pliable, and so fit to take any impression. Thus Jer. xxiii. 29, and thus
2 Chron. xxxiv. 27, Josiah's heart was melted, and became tender at the
reading of the law. And this similitude the prophet alludes to when shew
ing the inefncaciousness of the word upon their rebellious spirits, not
praying into* conversion. He says, ' The bellows are burnt, the founder
melteth ' (or endeavours to melt their hearts) « in vain. Reprobate silver
shall men call them,' Jer. vi. 30. And this melting of the heart thus con
tains two things.

(1.) It imports the separating the corrupt dispositions and lusts of it (as
the dross and scum useth to be in the melting of metals) which before were
blended with it, ' their dross, till then, remaining within them,' as the
prophet speaks. But now he purgeth it from the midst of them, ' by the
spirit of burning,' Isa. iv. 4, or (as it is in Mai. iii. 3) ' They are purified
as gold is purified ;' the very inward dispositions to sin being mourned for,
complained of, hated, and cast out with loathing.

(2.) And as this melting fetcheth out the dross, so, 2dly, it softeneth
the good metal ; it makes all the faculties pliable, and apt to receive the
impressions of the word ' with meekness,' as James speaks of receiving the
word. It maketh it a meek heart, an heart of such a temper as will be
content to do anything that God shall command. It can suffer exhortation
and suffer reproof, Heb. xiii. 22. It suffers the word to frame it which
way it will, and to that end urgeth it, presseth it, stamps it upon itself again
and again in private, till an indelible impression be made, and till it finds
the same dispositions wrought to obedience which the word requires.

(3.) This transformation is done by the intervention of knowledge or
faith. The mind being enabled to conceive what is that good, perfect, and
acceptable will of God, and so approving of it as good for him, the whole
man is thereby fashioned ; so Rom. xii. 2, we are said to be ' transformed
by the renewing of our minds, to prove what is that good, perfect, and
acceptable will of God.' And Col. iii. 10, < The image of God' is said to
be * renewed by knowledge.' For we are not wrought on as a piece of
dead clay, but according to the nature of the soul, which being an under-
* Qu. ' prevailing unto ' ? — ED.

CHAP. VI.] IN OUR SALVATION. 395

standing creature, the heart is wrought upon by means of it. Faith believ
ing, approving, applying the word as good, the will and affections are
presently fashioned to it, and so there is a change wrought in the whole man.
IV. Now, fourthly, for the work itself, if it be asked what this transforma
tion of the heart into the word is, I answer, It is a universal frame and
temper of all the faculties of the soul, whereby each, in their proportion,
are respectively made suitable to the word in their inward several disposi
tions, and prepared and fitted to do whatever the word commands.

1. It is a change, though not of the substance or faculties of the soul,
yet of the temper, frame, and disposition of it. For a thing moulded
remains the same metal it was before, only the frame and fashion of it is
altered ; and yet the alteration of that fashion works a great change in it,
both in its name and nature. And the metal that once was a dish being
turned into a pot, hath a new name given it ; and in genere artificialium,
the spirit of it is altered. So when a man's heart is changed by the word,
though the same nature of man remain in him still, yet he receives a new
name, Kev. iii. 12, and is a new man ; and so called because the fashion
of his heart is altered, and in genere spiritualium, he is another man, differ
ing from what he was before.

2. By this change all the faculties are made suitable to the word. Even
as you see the mould and the thing moulded fit one another, as the seal
and the wax do so too, so the heart, which before was enmity to every
commandment, now is moulded in and by the word. It delights in the law
according to the inner man, and finds an agreeableness between the law and
its own disposition, there being answerable dispositions wrought in all the
faculties of the soul to what the word requires. If God says, * Fear me,'
the heart answers, ' I desire to fear thy name,' as it is said of them, Nehem.
i. 11. If the word says, ' Keep the Sabbath,' the heart can say, ' The
Sabbath is my delight,' Isa. Iviii. 13. If the law says, * Love the brethren,'
why the heart finds an instinct begotten in itself to do it (as there is in
birds to love their young) ; thus believers are said to be ' taught of God to
love one another,' 1 Thes. iv. 9.

3. There is a change in all the faculties, according to their several
tendencies and poises.

(1.) There is a change in the understanding or judgment, and when it is
thus changed, there will be an ability, Boxiftdfyiv, to try what is the accept
able will of God, to judge and know how he ought acceptably to be served.
Such a renewed mind is ' quick in the fear of the Lord,' Isa. xi. 3, to try
it as the touchstone doth gold, and also to consent to the law that it is
good, and good for him, Rom. vii., and to esteem every commandment
concerning all things as right, Ps. cxix. 128, and to set an high price on
every ordinance and every duty, as being matters of great moment. And
so it is ready likewise to disallow and < hate every false way,' as you have
it expressed in the aforesaid psalm, and also in Rom. vii.

(2.) The print of this mould in the conscience will be a quick, vigorous
light, so as the motives that are spiritual, and for the glory of God, shall
naturally rise up in the mind and move the heart : 1 Peter v. 2, « Feed
the flock, not for lucre, &c., but of a ready mind.'

(3.) The stamp of it in the will, will be a propensity to choose the things
that please God (as it is said of those eunuchs, Isa. Ivi. 4), those things
that most of all please God, will be most of all pleasing to a holy soul too,
and he will walk in them to choose. The will being thus transformed, the
mind needs not be wrought off by selfish ends unto holy duties, but will be

396 THE WORK OF THE HOLY GHOST [BOOK VIII.

willing (as the apostle's phrase is, 1 Peter v. 2) * in a ready mind, to feed
the flock.' Taking care for them ' naturally' (as Paul says, Phil. ii. 20),
even as a nurse for the child. And thus Paul makes to be more than
obedience itself, when the heart is thus framed : 2 Cor. viii. 10, * Not only
to do, but to be willing.' Also part of this stamp and impression lies in
the will's having a strong bent and bias upon it, forcibly carrying it in all
the turnings of a man's life towards the commandment, and obedience unto
it, and causing the will to incline to, and follow the command, and likewise
to stick unto it ; even as the iron doth move with, follow, and apply itself
to the loadstone. * I have sworn, and I will perform it,' says David,
Ps. cxix. 106.

, (4.) So answerably this stamp of inward holiness is set on the affections,
when every affection, according to the nature of it, is exercised in and about
the law, and the things thereof. Even * sorrow' is ' after a godly sort,' for
the breach thereof, and for sin as committed against a holy God. Also
hatred is raised against the things therein forbidden, and a love to the
things commanded, and joy in the performance. See Ps. cxix. throughout,
where all sorts of such affections as these towards the law of God are
recorded. Thus when every faculty is seasoned with a new disposition
towards God's precepts, and the obeying of them ; when there is an
universal conformity of all faculties according to their several kinds and
offices, and also their subordinations one to another, with a natural fitness
and disposedness unto what the law requires, then is the heart moulded in
the word.

4. There is a preparedness unto all duties revealed in the word, and a
facile readiness to be employed in them, so that (as is said 2 Chron. xxx.
19) the whole heart is prepared for every duty. And this the similitude
implies, for it is the end of casting metals into this or that form, that they
may be serviceable to such or such an use. Now when the soul is cast
into such a frame that the heart is as a ' vessel meet and prepared for the
master's use' (as it is said, 2 Tim. ii. 21), then it maybe said to be
moulded in the word ; even when all the powers and faculties of the soul
are become weapons of righteousness (as the apostle's other similitude in
this chapter is), as being made on purpose for righteous uses. And it is
the fashion in a weapon that gives it the fitness for such a use, as a spade,
by reason of the fashion of it, is fit to dig the earth, but not to cut with, a
bowl to drink in, and a sword to fight with. Not but that a godly man's
heart may at some times be dulled, but still as in a weapon there is an
habitual fitness, which it hath from the fashion of it, as in a sword or knife
to cut, and there is an actual fitness, namely an edge, which though it be
blunted, yet the habitual fitness is not taken away, so it is in a godly man's
heart, though the frame and fashion of it still remains the same. Thus
there is an habitual preparedness to good duties, yet the edge and actual
vigour may be wanting, till it be whetted again, Deut. vi. 7 ; his heart may
be hacked and battered, and so at the present made unfit, yet the fashion
is still the same, and one good prayer or sermon whets it again, and brings
its edge again. Now wicked men want both these fitnesses. Indeed, in
the furnace they will bow to any fashion (as the heart of Saul and of
Pharaoh did), but when they are once out of it, they will return to their
own frame again.

5. This inward stamp of holiness is both an universal and propor
tionable impression upon the heart, which the mould of the word leaves
upon it.

CHAP. VI.] IN OUR SALVATION. 397

(1.) It is universal. There is no small scratch or raze in the mould,
but it will appear in the thing cast in it. Therefore civil men that have
impressions of the second table, and few or none of the first, were never
truly moulded in the word.

(2.) It is proportionable. Look what cuts and engravings are deep
est in the mould, these will make the highest and fairest embossments
on the things cast in them, the very smallest and shallowest being visible
too : so it is with one converted by the word, and who hath his heart
moulded in it. The stamps of those duties which God most of all re
quires of him in his particular and general calling, will be most eminent
upon his heart. The great things of the law will be the great desires of
his heart to fulfil, and not be taken up about mint and cummin only, Mat.
xxiii. 23.

The second similitude the holy God is pleased to use to express the
change of the heart into the word and law of God, is this of * engrafting
the word upon the heart,' as a graff on a stock, with ability to save and
change it : James i. 21, ' Wherefore lay apart all filthiness and superfluity
of naughtiness, and receive with meekness the engrafted word, which is able
to save your souls.' I must first fix the interpretation, because this trans
lation is controverted by some interpreters, although not many.

1. Some say that the word g^purog imports that which is natural, and is
so far from signifying the engrafted word, that it is opposed thereto ; so
* natural branches are to be engrafted,' Bom. xi. And the Greek scholiast
kept so close to that meaning, that he plainly interprets the engrafted word
here to te the natural light of reason. But this interpretation is manifestly
false ; for, 1st, this word is to be received, and therefore is not by nature,
nor any thing natural ; and, 2dly, it is said to be ' able to save our souls,'
which the light of nature is not.

2. Others would have the word of God called g^purog, in this sense, that
it is native and genuine, which signification is opposed unto what is artificial,
affected, adulterate, or counterfeit : as if you should call a true virtue eppv-
rqv dgzrriv, that is, a genuine true virtue, not acted or counterfeited. And
so ef&pvTos Xoyog would signify the pure naked word in its simplicity, un
mixed, unadulterate with man's inventions ; and so it would be all one (as
they urge it) with what this same apostle had called it, * the word of truth :'
ver. 18, ' With the word of truth he begat you.' For God useth not false
hood nor error to beget men to himself. And I confess I was tempted to
this interpretation, by paralleling it with 1 Pet. ii. 2, where he exhorts them
to desire * the sincere milk of the word,' adoXov Xoyov, without deceit, but
as it comes from the dug, not mixed with medicines or waters. The like
to which also you have 2 Cor. ii. 17. And that which further strengthens
it is, that in the other words and phrases, in coherence with these in either
places, both in Peter and James, there seems to be a parallel, and there
fore in this also, both James and Peter using the same words in either.*
The one says, ' laying aside all naughtiness, receive this word ;' the other
says, ' laying aside all superfluity of naughtiness, desire the sincere milk of
the word.' And thus the meaning of James's exhortation should be as if
he had said, * You that were begotten at first by the word of truth' (that is,
the sincere word), ' take heed you receive that only which is the true, pure,
and genuine word of truth ;' as that which is only able ' to save your souls.'

* 'A«t4ff/tAfW>j nadav xax/ai/, — so Pet., ver. 1 . ^AfftlqcfcfMJ vraffav
, — so James.

398 THE WORK OF THE HOLY GHOST [BOOK VIII.

For as it was that pure word which begat you at first, so that alone must
build you up to life.

But that which I have to say concerning this interpretation is,

1. That it is not called the word of truth, James i., ver. 18, in opposi
tion to error and falsehood, so much as by way of eminency, as it is thus
called too : Eph. i. 13, * The word of truth, the gospel of your salvation.'
It is too low an epithet to say it is styled the word of truth in opposition
to what is erroneous, feigned, and false, or devised, for that is but what is
common with it to every philosophical truth. But it is so called for the
eminency of truth in it ; with which also that eulogium of Paul concurreth,
' This is a faithful saying, worthy of all acceptation.'

2. Whenever the word t/jupvrog is used to signify that which is genuine
in their sense, yet then withal it is applied to, and made the epithet of,
some inward quality or disposition of the mind of man, which is inbred
and inherent therein, as when it is applied to virtues and the like. And so
according to this meaning of it, if we would suppose the word of God were
termed tppuros, as noting forth purity, sincerity, or truth of it, yet still
withal it would connotate and import this other interpretation also ; namely,
inherent or inbred, in our hearts and minds ; or that which is ordained to
be inwrought or engrafted in us.

I come, therefore, to the third and most usual interpretation, which our
translators have chosen, namely, that it signifies the ' engrafted,' or rather
' engraftable word' (for it is nomen verbale, not participium) ; that is, it is
that word whose end, use, intent, and ordination by God, is to be engrafted,
inbred, and ingenerated into the souls of men, and is to be received to that
end. And so it is a metaphorical allusion to seed or a plant that is sown,
engrafted, or inoculated either in ground, or into a stock, and especially the
latter. That look, as the word 6vp<pvrogf used Kom. vi. 5, which is akin
to this, and of the same stock (as I may so speak), and which, as there
used, signifies * planted together ;' being there spoken of Christ and his
members, being planted together in one, as two twigs growing, or set in one
common stock, becoming and growing up into one tree ; so efj,<puTo$, here
spoken of the word of God, signifies planted, or plantable within us, these
two words differing but in this, that the word there is a compound with ffvv,
that is, together with, but this here is compounded with &v, or in, and so the
one signifies grafted, or planted together one with another ; this other here
signifies planted in: the first being spoken of Christ and us, and our
being planted together in one ; this latter being spoken of the word of God
as planted, or to be planted, in our hearts.

Obj. But some urge that this interpretation cannot stand, because the
same word cannot signify both what is natural and what is engrafted too,
for these two are opposed, Rom. xi. 17. 21. The natural branches are
opposed to those grafted in. Now it is evident (say they) that the word
tftpvrog doth signify (at least sometimes) that which is natural.

Ans. 1. But first, I answer, the word in Bom. xi. used for engrafted,
is not tptpvrct, but another word, and so prejudgeth not this sanctification*
here.

Ans. 2. The word eppvrof in common imports whatsoever is inbred and
seated in the inwards, whether it be by nature, or otherwise set in, so as
that it becomes as nature. And thus the Latin word insitum answers to it
in the like large signification ; or as we say in English, implanted in one,
whereby we express, not only what hath been by nature, but as well what
* Qu. ' signification ' ? — ED.

CHAP. VI.] IN OUR SALVATION. 399

otherwise is inwrought, though acquired by education, breeding, or habitual
custom.* So then this word, though upon other occasions it may be used
for what is originally natural, and inbred by nature ; yet withal, it still
allows us that other signification of what is inwrought by an engrafture, or
otherwise acquired. In the book of Wisdom, chap, xii., ver. 10, ttiffos
t/j.<pvTov is put to signify an inbred hatred, or grudge, not that which was
by nature, which we call an antipathy ; but that which had been inbred by
injuries, and yet was so deeply rooted, that it is as if it were natural. And
thus, S/J,<PVTOV is all one with zyxdfiiov, that is, * seated in the heart : so that
this word g/a-purog may well bear either sense.

This being cleared, it is evident that the apostle James's comparison and
allusion is to liken the word to seed cast into the earth, or to a graft or
more noble plant set into a stock, being ordained to take root, or to be
inoculated and made co-natural with, and so to bear fruit in the heart
according to its kind ; which interpretation is most natural to this place.

For, 1. This interpretation excludes not that other of being natural,
taking it in respect of what the word doth consequenter, and in the event
become to the heart by its engrafture ; for thereby it doth become natural
and inbred in, and genuine to the heart, and as a new nature.

2. It agrees in this sense with the coherence and scope of the apostle,
and his foregoing passages, for,

£ (1.) Whereas he had declared, ver. 18, how they had been 'begotten by
the word,' as of seed (which is formed into and becomes the substance of
the new creature), now in the 21st verse he exhorts them to receive this
word they had been thus begotten by, so as to grow up more and more,
and to bring forth fruit ; which he expresseth by being ' doers of the word,'
in the following 22d verse. Only in carrying on of this exhortation, he
takes up this other metaphor as genuine to this scope, as that other of
begetting was to the former, namely, comparing the same word of God in
that respect unto seed sown in a soil, or to a graft engrafted on a stock,
which by becoming one nature with our hearts, and by changing the stock
thereof into its" own nature, doth increase our graces in us more and more,
and causeth us to bring forth fruit, which he termeth doing of the word.
And this is withal a better parallel with that place of Peter fore-mentioned,
and his scope, than the former interpretation. For even just thus : Peter
had spoken of the word first, as the means of begetting us, chap. i. 23,
' Being born again, not of corruptible seed, by the word of God.' And
then, chap. ii. ver. 2, he exhorts them under a new metaphor, as « new
born babes to desire that word as milk to grow thereby ;' even as we have
the like.

(2.) He had indeed begun and laid a foundation for this very allusion in
ver. 18, in styling believers, and men begotten again, the first-fruits of God's
creation, as ordained to be so after regeneration : ' He begat us,' says he,
4 that we should be a kind of first-fruits of his creation' (even as, 1 Cor.
xv. 23, Christ is termed ' the first-fruits of them that sleep ') ; alluding to
Jer. ii. 3, * Israel is holiness to the Lord, the first-fruits of his increase.'
They are then begotten to that end, that in their future course of life
themselves and all their actions might be consecrated to God as the first-
fruits of the creation (holiness in one man being more to God than all the
creation without it). Now, then, in answer to and prosecution of this

* Even as 6v/i,<pvr£V66ai. (which is of the same kindred) imports both engrafted
with another ; and withal what is together in nature with another, simul naturd.
See Stephan, in

400 THE WORK OF THE HOLY GHOST [BOOK VIII.

allusion there begun, to the end to exhort them to accomplish this, what
could be more proper than to make use of this new comparison of the
word of God unto a graft ordained to be engrafted on their hearts ; and
accordingly to exhort them to receive it as such into their souls, unto the
end that they might in the sequel of their lives be consecrated wholly to God,
in bringing forth fruits to be offered up unto God, as the first-fruits were.

(3.) The very words here 'used, ' receive,' and ' receive with meekness,'
these words comply evidently with that sense of engrafting rather than any
other. The phrase to receive is proper thereto, for we say the stock receives
the graft as let into it ; and the words ' with meekness ' are added, for it is
received into such a stock, man's heart, as hath the life of sense in it. And
also because'that in order to this receiving the word by an engrafture, the
corruption of the heart is to be parted with, yea, and cut off, as the old top
is, to make way for the new graft. He might well add * with meekness,'
for thus to cut off lusts is painful and troublesome. Christ tells us it is to
cut off members, to cut off hands, and pull out eyes ; and this tree to be
lopped is the heart of a man.

(4.) Other scriptures do fall in to confirm this metaphor (here used) of
the engrafture or sowing the word of God in our hearts, in order to the
bringing forth of fruit in us : 1 Cor. iii. 9, ' You are God's husbandry, and
we are labourers together with God ; ' which work or labour is in the
verses aforegoing said to be 'planting and watering,' ver. 6, 7. Again,
John xv. 16, Christ sending forth his disciples to preach the word, and to
convert souls, and to build them up to life, expresseth it thus, « I have
chosen you, that you should go forth' (namely, to preach), 'and bring
forth fruit ; ' therein comparing their preaching to sowing seed or engraft
ing plants which should bring forth fruit. Again, Col. i. 6, ' the word of
truth,' as thus planted by the apostles, is said to bring forth fruit in them,
and in all the world. Moreover, in the same 15th chapter cf John, Christ
is not only said to bear fruit in us by our ' abiding in him,' as the vine,
but also by * his word abiding in us.' For as at the 1st and 4th verses he
had said, * The branch bringeth not forth fruit unless it abide in the vine,'
so at the 7th verse he says, ' If you abide in me, and my words abide in
you.' So then where we, that is, our persons, are said to be engrafted
into Christ, even there also it is said, that in order to bringing forth fruit,
his word must be engrafted into us also, as we are into him, he expressing
the one as well as the other by one and the same word of * abiding in.'
And thus James his tfipvros, spoken of the word, and Paul's cv^vroi,
Bom. vi., spoken of Christ and us, do well agree in one and the same kind
of allusion. Thus I have fixed the interpretation.

To come now to the opening of the particulars contained and implied in
the metaphor.

1. God (whose word this is) is tacitly compared unto a tree, who hath
all excellencies, perfections of holiness, justice, wisdom, truth, righteous
ness, goodness in him essentially.

2. His word is as the seed, or as twigs growing out of the tree, fit to be
sown, inoculated or engrafted in the hearts of men.

3. And look, as seed or twigs plucked or fallen from a tree hath virtually
all the perfections of the tree it comes from, and being planted or inocu
lated, spreads forth into the same likeness, and brings forth like fruits ;
so this word of truth, fallen from God, containeth in it all his perfections
communicable to us, holiness, mercy, goodness, &c. The law, or his
commandment, is holy, spiritual, just, and good, Rom. vii. 12, 14, as God

CHAP. VI.J IN OUR SALVATION. 401

himself is ; and the gospel hath the mind of God and of Christ in it, 1 Cor.
ii. 16.

Only, 4, look, as seed or a graft brings forth no fruit if it remains alone,
unset, but it must be engrafted into some stock, or sown in some soil, if it
brings forth fruit, so this word of truth remains as a dead letter, un
fruitful, unless it be received into men's hearts, and there takes root, and
abides ; even as Christ says the branch cannot bring forth fruit of itself
unless it abide in the vine, John xv., so the word brings not forth fruit
unless engrafted into us ; yea, to that end it was ordained and delivered by
God, and preached by us. The epithet here given it imports this end and
ordination of it. It is called ' the engraftable word,' and so termed as it is
in itself in respect of this its end and ordination, ere that yet it is received
into the heart ; for he thereupon founds his exhortation to them to receive
it as such, as being the word that is ordained, intended for this, and whose
end is to be engrafted, to be insititious as the perfection thereof (it is a noun,
not a participle) ; as when we say, a child-bearing woman, that phrase im
ports not so much one actually with child, as fit in respect of age or condi
tion for it.

5. To be engrafted is not barely to be outwardly let into the ear or un
derstanding, but to be let into the heart, there to be recreated, there to
abide and become one therewith, and (if you will) to be naturalised into
the heart. The graft, if it take on the stock, is let into the very pith ; so
must the word be, and then it is that it becomes Xoyog s/^v^og. Then is
the word ensouled (tppvros and tyxdgfaoG are used for one) ; and so the in
terpretation of natural comes fitly in, the word and the heart becoming
one in nature. The word is not only received into the conscience, to be a
guide or rule of life, but also into the heart, as a graft that doth naturally
coalesce with the stock. Other scriptures express this under other meta
phors, comparing the word to milk and meat, which, received into the
stomach, are turned by the digestive faculty into the spirits, blood, bones,
flesh, &c. And this is the true import of that phrase in Heb. iv. 2, ^
ffvyxMga/Aevos rv\ marei, speaking of the word, that it profiteth not, because
it was not digested by faith, and so turned into blood and nourishment.

6. And lastly, It imports not barely its beirg made natural to the soul,
as meat is with the body, when turned into flesh and blood, for the meat
turns not man's nature into its nature, but the man's nature assimilates it
unto itself. But this metaphor further imports, that the word turns the
soul of man and the dispositions of it into the nature of itself, as a noble
plant doth a more wild stock, Isa. Iv. 11. He speaks of his word and the
power thereof, which ' shall prosper to the ends he sends it,' whereof one
end is, ver. 13, that * instead of the thorn shall come up the fir tree ; in
stead of the briar shall come up the myrtle tree';' that is, the nature of the
trees themselves shall be changed by it. Again, in meat digested, the
nature of man useth all the blood and spirits gotten by it according to its
own will and temper, which still remains the same ; but this word, engrafted
into the heart, converts all the sap and strength in the stock to bring forth
fruit according to its own kind, for the virtue of it overrules all, and it
brings forth according to the kind of itself. And therefore in that, Col. i.,
the word is said to bring forth fruit in us, and not so much we ourselves to
do it. Grace is the word concocted, and the fruit of holiness is but the
word brought forth into the life.

Use. Therefore be exhorted to get the word thus received into your
hearts, or it will not save your souls. ' The engrafted word' (says James)

VOL. VI. C C

402 THE WORK OF THE HOLY GHOST [BOOK YIII.

* is able to save your souls.' It saves only as it is engrafted ; else the
whole word of God is not able to save you, but will condemn you. Men
that hear the word and are enlightened by it, either receive it as « the earth
doth the rain, and brings forth thorns and briars,' Heb. vi., the very rain
making lust more fruitful, or else they ' receive it as engrafted' (as James
speaks), and that is, when it changeth the heart, and then it saves. Whereas,
of the other it is said, « that they are near to cursing, whose end is to be
burned.' Nor is it having the graft tied about with a thread, or the word
to stand in the memory or outward profession, but it must take root and
become one with thy heart.

The third similitude whereby the Holy Ghost expresseth sanctification to
be conformity to the word or law of God is here, in Heb. x. 14, 16, ' For
by one offering he hath perfected for ever them that are sanctified;' ver. 16,
4 This is the covenant that I will make with them after those days, saith
the Lord ; I will put my laws into their hearts, and in their minds will I
write them.' 1. He says, « I will put mylaw into their hearts.' 2. * And
in their minds will I write them.' And thereby he intendeth to express
sanctification as differing from justification. For so he distinguisheth them
in the prophet's intention. For having said (ver. 14), that ' by one offer
ing Christ had perfected for ever them that are sanctified ;' he allegeth the
saying of the prophet, as in one including sufficient proof of this assertion,
and punctually allegeth both for the subject and predicate thereof. The
subject is ' them that are sanctified,' to which he applies these words,
' Those in whose hearts he puts and writes his laws,' that is, those whom he
sanctifies ; such he hath ' perfected for ever,' in respect of justification, by
that one offering ; which he proves from these words of the prophet which
follow, ver. 17, « And their sins and iniquities will I remember no more,'
and therefore they are perfected for ever. So then writing the law in the
heart is true and genuine sanctification. It is such, that to the persons
that have it justification belongeth. Now let us consider these two phrases.

1. Putting the laws into their hearts.

2. Writing the laws in their minds, which still aim both at one meaning.
1. He is said to put the law into their hearts, which you may conceive

by what he did to Adam at the first, into whose heart he put his law. Now
what was that law, as it was put into Adam's heart, but all sorts of holy
instincts, properties, and inclinations unto whatever God did command ;
and an antipathy against whatever God did forbid ? This was the law of
nature in his heart. The laws of God in Adam were Adam's original nature,
and the constitution of his soul and spirit ; which we may all easily appre
hend by what we conceive to be the law of nature in beasts, and other crea
tures, which God hath put into them to act according to their kind, as to
beasts to love their young, to birds to build their nests at such a season,
with skill to do it. When God created man at first, he gave him not an '
outward law written in letters, or delivered by words ; but an inward law
put into his heart, and concreated with him, and wrought in the frame of
his soul. And the whole substance of this law of God, the mass of it, was
not barely dictates or beams of light in his understanding, directing what to
do ; but also real, lively, and spiritual dispositions, and inclinations in his
will and affections, carrying him on to what was so directed, as to pray, to
love God and fear him, to seek his glory in a spiritual and holy manner.
They were inward abilities suitable to every duty. And as an evidence of
the law having been Adam's nature, we have the shadow of it in the hearts
of all men, which evinceth it. For they do by nature ra rou vopou, Rom. ii. 14,

CHAP. VI.J IN OUR SALVATION. 403

' the things of the law ;' though the inward part of the law, the holiness and
spiritualness of it, be blotted out, which was then Adam's nature. And the
remainder of this, even in corrupt nature, and by nature without outward
revelation of the law, is an evidence that this spiritual part (which is that
of the law which is lost) was once in man as his nature ; as we know what
corn the earth once bore, by the stubble that is found upon the field. So
then, that just, and holy, and spiritual law we now have extant in the
word, is but historia Adami, the story of Adam's heart, viz., of those in
stincts and properties which were once there ; as Pliny's Natural History,
or Aristotle's Historia Animalium, is the story of the several instincts, pro
perties, and living dispositions, and postures of all sorts of living creatures,
painting out in a lifeless story that which (when you come to see these
several creatures) you shall perceive naturally acted by them. And because
the same law is renewed again in the soul, it is termed the law of the mind,
which serves and observes the law of God, as the heliotrope doth the sun,
or the needle the loadstone, being pointed and touched by it. The law of
God is become the law of the new nature, and so the law of nature anew ;
and commands as a law (even as sin is termed the law of the members,
Rom. vii. 23), ruling also as a law useth to do.

2. The second phrase is in Heb. x. 16, * Writing the law in the heart,'
which imports the very same thing. And one contrary serving to explain
another, we may fitly understand what it is to have God's law written in
the heart, by what is meant by the writing its contrary, namely, sin and
corruption, in the heart, Jer. xvii. 1. There sin is said to be written in
their hearts, as with the point of a diamond, that is, deeply engraven. Now
what manner of letters these are wherewith sin is written on our hearts, we
have woful and daily experience of. They are letters suitable to the paper
they are writ on. The soul is a living, active creature, never resting, and
these letters are answerably strong, vigorous, active, and lively inclinations
and provocations unto what is evil and wicked, in all the varieties of it
which naturally arise. Such answerably are those holy characters written
on a living soul; and this the apostle expresseth, 2 Cor. iii. 3, ' Forasmuch
as ye are manifestly declared to be the epistle of Christ ministered by us,
written not with ink, but with the Spirit of the living God ; not in tables of
stone, but in fleshly tables of the heart.' His scope is to clear that diffe
rent writing of the word of God, by the power of Christ, in regenerate men's
hearts, from what it is in unregenerate men's hearts, who also have the law
written in a sort in them. He compares the latter to that writing the law
by God at first on a stone, or by Moses on a book. So, comparatively, it is
written on unrenewed hearts, where, when written in their understandings,
memories, and consciences, it appears and remains, yet for the powerful
efficacy of it, it is but as if it were written on stone. There, indeed, he
that hath it may read it written, for in the letter of it it shews itself, but
yet it is but written on a stone or in a book. But now, says the apostle,
suppose you see the same law, by the power and finger of God written on
flesh, on a creature active and living, if you see this law thus written by
the same power and finger of God which first put laws into living creatures
to act so and so, what difference would there be evident between the former
writing and this ? Such is the writing the law in regenerate men's hearts
(says the apostle), ' It is written, not with ink, but with the Spirit of the
living God ; not in tables of stone, but in the fleshly tables of the heart ; '
that is (says he), you must understand these letters and characters of the
word written to be answerable to the Spirit with which they are written.

404 THE WOKE OF THE HOLY GHOST [BOOK VIII.

Now, this is the Spirit of the living God, who is a pure and mere act, and
his life is holiness and righteousness, and he acts accordingly ; and these
letters, therefore, are such dispositions of life (like unto God's) as shall in
cline the creature, by a vital principle, to act holily. The letters are spirit
and life in the soul, and not dead characters as on stone, such as in un-
regenerate men's minds the law makes.

They are also written there as on fleshly tables ; that is, suppose you
should see the living God would say he would write on a living heart,
these letters wrote must bear a likeness to the subject or paper written on,
and so have living impressions suited to every faculty and power in the
soul, expressing the outward letter in living and active energies and virtues,
according to the capacity of each faculty. Conceive it thus : if you should
see the statue of a man completely cut out in stone (which is one part of
the apostle's comparison to which he compares unregenerate men's hearts),
having all outward members, yea, and the inward parts also, cut by a dead
tool by the same artificer, and you should hear God (who is the Father of
life, and is able to raise out of stones children to Abraham) say, You behold
this man of stone, this dead nose, eyes, &c., which bear the resemblance of
a man ; come, you shall see what manner of man I, that am the living God,
will make of him, after my image ; what would you expect, but such a man
as now you see yourselves to be, having all the members answerable to
those in that man of stone, and also not only the outward shape of a dead
eye carved in stone, but a living, quick, sparkling, sprightful eye, that could
discover this world and all things in it out of a vital principle ? What
would you expect to see but a heart likewise and pulse beating, veins full
of blood, the arteries of spirits, a living fleshly man, having all members
like to that man in stone, but living and acting according to their several
offices and properties, enlivened with a restless soul that enflames them ?
So it is here. Paul, when a pharisee, had the law carved forth in all the
lineaments of it on his conscience and understanding. He had a form of
truth and knowledge in the law ; but when Paul became a believer, he had
all this form and the members of it turned into spirit and life in him, into
properties and instincts answerable to that outward form, as hath been

CHAP. I.] IN OUR SALVATION. 405

BOOK IX.

Of the eminency of mercy and grace discovered in this work of regeneration,
comparatively with other works wrought in us. — Of the greatness of the
power which God manifests in regenerating us, — Of the influence which
Christ's resurrection hath on our regeneration.

CHAPTER I.

The eminent mercy of God towards us in our regeneration evidenced, because
it is the first apparent discovery to us of our election. — And because this
work alone makes an alteration in our state, doth it once for all, brings us
into an eternal state of happiness, and alone makes a specifical change in us.

I HAVE discoursed of the nature of the work wrought in us by God in
regenerating us, and of the several parts in it ; the next thing to be con
sidered is the eminency of mercy, which is shewn in this work. So emi
nent it is, that it hath singularly obtained the title of mercy, and obtaining
mercy: 'I who before' (says Paul, 1 Tim. i. 13) 'was a blasphemer, and
a persecutor, and injurious, but I obtained mercy.' He speaks of his con
version : ' And the grace of our Lord was exceeding abundant ' (namely, in
that first work, in working faith and love, as it follows), ' with faith and
love which is in Christ Jesus.' And thereupon he breaks forth into that
high celebration of God for the mercy in it : ver. 17, ' Now unto the King
eternal, immortal, invisible, the only wise God, be honour and glory, for
ever and ever ! '

There are three sorts of works whereby our salvation is completed and
accomplished.

1. Immanent in God towards us, as his eternal *love set and passed upon
us, out of which he chose us, and designed this and all blessings to us.

2. Transient, in Christ done for us ; in all he did or suffered representing
of us, and in our stead.

3. Applicatory, wrought in us and upon us, in the endowing us with all
those blessings by the Spirit ; as calling, justification, sanctification, glori
fication.

My purpose is not to institute a comparison of this work in us with
those two mentioned, transacted towards us or for us by God and Christ,
but only with those other of the latter sort, wrought in us after conversion.
And so compared, this first work, and the concomitants of it at first, have
some things therein which may and should cause us to look upon it as a
most abounding mercy, surpassing those other fore-mentioned that follow
after it.

1. Because it is the first discovery, appearance, and manifestation of the
first two, election and redemption, in the persons to whom they were in-

406 THE WORK OF THE HOLT GHOST [BOOK IX.

tended : Tit. iii. 4, * When the kindness and love of God appeared.' And
how, and when, did it appear ? Ver. 5, ' According to his mercy he saved
us, by the washing of regeneration,' &c. God's eternal love, like a mighty
river, had from everlasting ran, as it were, underground ; and when Christ
came, it took its course through his heart, hiddenly ran through it, he
bearing when on the cross the names of them whom God had given him ;
but was yet still hidden here as to us, and our knowledge of it. But the
first breaking of it forth, and particular appearing of it in and to the per
sons, is when we are converted, and is as the first opening of a fountain,
whereto the calling of the elect Jews in the last days is compared, Zech.
xiii. 1. And accordingly, in the first of the Galatians, Paul expresseth his
conversion to be the first revealing Christ in him, and of God's grace to
wards him : ' But when it pleased God, who called me by his grace, to
reveal his Son in me,' chap. i. 15, 16.

2. There is no other spiritual mercy we can lay claim to as ours before
this, or without this ; but upon it we are led unto all mercies. This Peter
(first epistle, chap. ii. ver. 9, 10) expresseth, both in the negative and affir
mative thereof : the negative, in saying that afore their calling (of which,
in the words afore, he speaks) ' they had not obtained mercy;' the affirma
tive, ' but now' (namely, upon calling) * they had obtained mercy.' Whilst
a man lives without regeneration, he is also without promise : Eph. ii. 12,
' He hath now quickened you, who in times past were strangers to the cove
nant of grace.'* And what are promises but the golden veins or rivulets
that mercies run into, as the dust and sand of the purest gold use in several
rills to do ? Which promises, though they were bequeathed before by God's
eternal decrees, and purchased by Christ's death, yet the right to them, the
seisin, the possession of them, is given at conversion : 2 Pet. i. 3, 4, after
he had said that ' his divine power had given to them all things belonging
to life and godliness ' (that is, furnished us with all requisite abilities there
unto), * through the knowledge of him that called us to glory and virtue,'
he adds, ' Whereby are given to us ' (delivery of seisin thereby is made)
' exceeding great and precious promises ;' so as the youngest convert may
upon regeneration go over and run through all the Scriptures, and view and
lay claim to whatever is promised of spiritual blessings therein. And often
times all the promises are brought by the Spirit in unto this young heir,
upon his first birth, for them to do homage, at least to own him, and acknow
ledge him as their heir.

3. Then it is that both the first and the greatest sum of pardoning mercy
is granted and expended on us, in the forgiving both of more sins, and of
them at once, than perhaps ever after at several times. All the sins a man
had committed for twenty, thirty, or perhaps more years, lay on heaps ;
and forgiveness had not been given forth, not so much as for one of them,
all that time. And every commandment brought in his bill, which the
Spirit reduced unto heads, and made catalogues of particulars under each
head: 'I was a blasphemer' (says Paul, and had blasphemed times with
out number), * a persecutor, injurious.' And God forgave them all at
once, as it is said Mat. xviii. 24, 27, even ten thousand talents at once.
All the debt and arrears that had run on score so many years, were then
acquitted. In the last chapter of James, and the last verse, the apostle,
exhorting to convert souls to God, says, ' He that converts a soul,' though
but one soul, ' hides a multitude of sins ;' for all his sins, till then, lay
unforgiven. This you have Col. iii. 13, where, setting forth the mercy of

* Qu. ' promise ' ?— ED.

CHAP. I.] IN OUR SALVATION. 407

their calling out of their unregenerate condition, which he describes in these
words, * And you being dead in your sins, and the uncircumcision of your
flesh ;' and going on, ' You hath he quickened together with him' (there is
their first conversion) ; then follows, ' having forgiven you all trespasses ;'
all, and at once together, namely, then when quickened. Which great
debts in that former estate had been so long contracting.

I need not here debate that point, whether all the sins Christ died for
are at that time forgiven, though that forgiveness be renewed every day,
when pardon for new sins is asked by us, and so is to be sought for every
day, as our Lord in his prayer hath taught us. It is enough for the proof
of my assertion, and acknowledged by all, that then it is, that such a multi
tude of sins past, so long continued in, come first to be actually forgiven ;
and that after calling he gives them forth pardon by the day, every day for
the sins of the day, peccata quotidians incursionis. He that is in the state
of grace asketh pardon every day for the sins of the day, as he committeth
them ; as well as we do pray for daily bread (as in the Lord's prayer we
are taught). And we daily * confessing our sins, he is faithful and just to
forgive them,' 1 John i. 7, 9, ' And Christ's blood still cleanseth us from all
sin.' All along he speaks of it, as of the continuation of a continual act
that cleanseth ; as a running fountain doth what defiled things are brought
to it : as in that respect it is compared to a ' fountain opened for sin and
uncleanness,' Zech. xiii. Fountains are called ' living waters,' because they
continually run, after their first springing, and cease not ; and thus the
blood of Christ doth, and washes from the sinful Sowings of that original
uncleanness which is continually bubbling up in us. Yet, at this first open
ing of it, it may be compared unto a sea, in that respect we are now upon, of
pardoning us at first, as Micah vii. 19, God's pardoning mercies are com
pared ; but in respect unto the continual cleansing us, it is compared unto
a fountain that always runs. And the difference of these two may be thus
illustrated. There is a father that spares and fojgives a son that serves
him every day, and dischargeth his dribbling debts (as I may, in comparison
of the ten thousand talents at first, term them) still as he runs into them :
but God's first forgiveness is as that of the father of the prodigal, who had
spent all his stock given him, and run out of cash millions ; or as a father
that hath a son that is a merchant, who breaks and is found thousands in
debt, and he at once dischargeth all, and gives him a new stock to set up,
and to begin the world anew with. A father brings forth his bags at such
a time, and layeth forth more mercy at one clap, than by daily supplies all
a man's life after.

4. This work of regeneration doth alone make that great alteration men
tioned, of a man's state before God for all, and that for ever. That this
makes the alteration of a man's state, I have shewn. The apostle Paul hath
it, Titus iii. 5, ' Hath saved us by the washing of regeneration.'

(1.) That this alone doth make the alteration of the state is evident,
because all other alterations after, are gradual, and additions of degrees,
within the compass of the same state. Yea, even that great change from
grace to glory is but from faith to sight, from imperfect to perfect. We
know but in part (yet in part), as 1 Cor. xiii. 12, ' Now we see through a
glass darkly, but then face to face ; now I know in part, but then I shall
know even as I am known.' The same things which we believe, and know
in part, we shall then see the whole and full of it. And it is but instead
of seeing them in a glass as now, then to see them face to face. The state
of the man is one and the same, as to the grace of God, when a Christian

408 THE WORK OF THE HOLY GHOST [BOOK IX

liveth, and after when he dies. To be the Lord's, is the state of the man
in both. The fellowship the same, it is but the change of place, not com
pany. Rom. xiv. 8, ' Whether we live or die, we are the Lord's.' Faith
itself hath eternal life in it, 1 John v. 11, 18. And not in hopes only, but
it is in part * abiding in him,' 1 John iii. 15. Death and heaven are
accounted the great changes. As Job xiv. 14, ' I will wait till my change
will come.' But this is a greater, ' a turning from darkness to light, from
Satan to God,' Acts xxvi. 18. Yea, indeed, God then actually gives the
whole right of all, that ever he gives forth afterwards ; then in the lump,
afterwards by parcels. The Scripture calls it salvation, and being saved,
speaking in the great and the whole of it.

And (2.) this great change is made but once. There is but ' one baptism,'
as * one faith ;' and as the faith was but once delivered to the saints, Jude 3,
so baptism is but once to be administered. And why ? Because the thing
signified, sealed up thereby, which is regeneration, is but once wrought
(but the Lord's supper is often celebrated, 1 Cor. xi., ' As oft as ye receive'),
which is therefore called a ' baptizing into the likeness of his death and resur
rection,' Rom. vi. 4, 5. And that in two respects, which are the same with
those before. 1. Inasmuch as Christ died but once, and rose but once, Heb.
vii. 27, and Heb. ix. 26, 27, * Once in the end of the world he died, and
offered up himself, even as it is appointed for men once to die.' And 2.
That the estate he rose into is an eternal state of life : Heb. x. 12, 'He
for ever sat down on the right hand of God.' Now both these the apostle
applies in that Rom. vi., unto men regenerated, and baptized into Christ,
by instituting the parallel between our state by regeneration, signified by
baptism into Christ's death and resurrection, and Christ's death and resur
rection itself, in both these very respects fore-mentioned, in these words, ver.
9, 10, 11, ' Knowing that Christ being raised from the dead, dieth no more ;
death hath no more dominion over him. For in that he died, he died unto
sin once, but in that he liveth, he liveth unto God. Likewise reckon ye
also yourselves to be dead indeed unto sin, but alive unto God through
Jesus Christ our Lord.' From whence he infers, ver. 12, that ' sin shall
not reign.' It is a promise, as well as a command. And those words,
' Likewise reckon yourselves,' import the parallel to lie in this, that as
Christ died but once, and rose but once, so we are planted by baptism and
regeneration (which work bears the resemblance of his death and resurrection,
and whereof baptism is the sign) but only once. And thus as, in Heb. ix.,
we heard the apostle saying, that Christ died * but once,' so in Heb. x. 26
we read, that for that very reason it is, that « those that have been illumi
nated, and made partakers of the Holy Ghost,' &c. (of whom you read in
the 6th chapter of that epistle), that if they shall * sin wilfully, after they
have received the knowledge of the truth, there remaineth no more sacri
fice for sin :' which is all one as to have said on Christ's part for us, ' for
Christ died but once.' And it is once, therefore answerably hereunto, there
cannot be a new repetition of the work of regeneration, which they pro
fessed to have received at their baptism ; which that 6th chapter of the
Hebrews, verse 6, had given a clearer explanation of ; that * those who have
been enlightened, and tasted of the good word of God, and have been par
takers of the heavenly gift, &c., if they shall fall away, it is impossible to
renew them again unto repentance.'

And why ? But because as Christ died but once, so men are renewed
but once. And therefore those that hold total falling away from regenera
tion, must either hold no second regeneration for such, which is to put them

CHAP. I.J IN OUR SALVATION. 409

into despair ; or they must say, that regeneration is often reiterated, and
then that baptism, the sign of it, ought also to be repeated (even as the
Lord's supper is), and then Christ's death reiterated also ; for these are
parallels in the apostle's intention.

5. As the change wrought in regeneration is once for all, so the estate
we are brought into thereby is an eternal estate, never to be changed. As
Christ died once, and lives ever, and death hath no more dominion over
him, likewise reckon yourselves. This second Adam, Christ, that came to
restore us, being immutable, and his state unchangeable, such is the state
and condition of the members of him, 1 Cor. xv. 45. And they are called
Christ's fellows, Ps. xlv. 7, being made partakers of fellowship with him,
in his death, and in the virtues and glories of his resurrection, Phil. iii. 10 ;
and regeneration (whereof baptism is the sign), is their admission into that
society. And they are admitted in socios perpetuos. * In that they live,
they live unto God ; and sin hath no more dominion over them.'

Now then, all this put together : 1. Regeneration changeth the state of a
man ; 2. this alone doth it ; 3. once for all ; 4. brings him into a perpetual
estate ; all this (I say) put together, argues the mercy transcendent. And
further, by how much the misery of that estate from which may be
greatened, or the privilege of that estate into which we are by regeneration
brought, may be aggrandised (which is not my scope), by so much is the
mercy of this new birth to be estimated by us.

• 6. This alone makes the specifical change. All other changes that follow
are but gradual. I intend to make this branch distinct from the former, as
to my purpose in hand (though I confess it may be made one branch, in
volved in the foregone), the change of a man's state of salvation is mainly
a moral, legal, forensical change ; as that change which of a man condemned
to die, unto a state of life ; or that of a servant, to a son (which out of Rom.
vi. was instanced in) ; of an heir of hell, to be an heir of eternal life. And
the greatest change of our estate lies in such privileges ; or, as John ex-
presseth it, John i. 13, in giving us ' authority to be the sons of God.'
But over and above such as these, there is a physical change, which is
more properly the impress of regeneration, which is a work in us. The
other changes are the consequents or concomitants thereof ; and that is it
that makes a specilical change, as all births, and generations, and corrup
tions are said to do. Other changes, by growings up in grace, are but
gradual, from faith to faith, Rom. i. 17 ; from strength to strength, Ps.
Ixxxiv. 7 ; from glory to glory, 2 Cor. iii. 18. It is true, the substance of
a man's nature, as a man, is one and the same afore and after. It is there
fore called but ' putting off an old man, and putting on a new ;' even as
you cast off or put on another garment. And also that holiness, or the
divine nature, is but a quality, which, as it is more worth than a man's soul
devoid of it, so doth raise the soul into another kind or species of man,
taking it together with that indwelling and information of the Holy Ghost,
who dwells in that inner man, Eph. iii. 16, as another soul in our souls.
Nay, the very body, the animal part, is said to be the temple of the Holy
Ghost. And it is added, ' who is in you,' in your souls, namely, by a
nearer conjunction than in your bodies. John xiv. 17, * He dwelleth with
you, and shall be in you.' And the conclusion of both is, that take this
new creature, with this indwelling of the Holy Ghost in it, and the old
man, with the inhabitation of Satan in him, and it makes, analogice, a
greater change in kind than if a beast were made a man, a clod of earth
a star.

410

THE WOKE OF THE HOLY GHOST

[BOOK IX.

If the spiritual body and the natural body (of which the apostle speaks,
1 Cor. xv. 44), if the heavenly man, Christ, and those that appertain to
him ; and the earthly man, Adam, and his earthly ones, ver. 47, 48, may
by the apostle's arguings and comparisons (and so in his account and in
tentions) be said to differ, like the several species of creatures, which you
reckon differing in kind, ver. 39. By these differing species, he sets out
the difference of the natural and spiritual body, ver. 44, whenas that is
but the change of qualities in them, which yet is said to make this vast
difference. A vaster difference must needs hold much more in this trans
mutation of our souls we treat of. The one is natural, the other is spiri
tual. The persons are in the Scripture termed another generation of men.
Peter distinguished those that are disobedient, 1st Epistle, chap, ii., ver. 8,
and those born again, ver. 9, with a but of discrimination. « But ye are a
chosen generation.' Christ calls the other a generation of vipers. The
psalmist says, * These are the generation of them that seek thee.' And to
the other a distinct generation is attributed by Christ, as in that speech,
' They are wiser in their generation than the children of light,' who are of
another sort. And hence it comes to pass that the change made by the
new birth is in Scripture expressed by such changes ; or, as the apostle's
word is, Rom. xii. 2, by such a f^ra/^o^ufftf, ' Be transformed by the
renewing of your minds.' It is a word which the poets used to express
those changes which they feigned, from men to beasts, or beasts to men.
The reality of which in this work might by many scriptures be made good,
by shewing how the specifical properties of men's spirits are altered ; like
as if a lion were made a lamb, and such like. And this change the new
birth makes at first, and that alone, in wholly beginning that new kind,
which was not before.

CHAPTER II.

The eminency of God's mercy in our regeneration evidenced from these con
siderations : that no motives from us can be supposed to incite God to do
this for us; that we do not so much as concur to the work, but are merely
passive to it. — The uses of the doctrine.

Unto all that hath been said, this may be added further, that there can
be supposed no motives inciting God to bestow this blessed change. It is
not according to works of righteousness which we had done. In giving
other mercies, after he hath begotten us, he may at least take occasion
from something in us to move him ; as, to give perseverance, for he that
hath begun a good work will perfect it : for artifex amat opus ; and he ^is
faithful that hath begun it, to finish it. So to him that hath brought forth
fruit already, he is therefore moved to purge him, that he may bring forth
more fruit, John xv. 2. ' And to him that hath, shall be given,' as Mat.
xxv., and often elsewhere. He crowns his own works in us with a farther
increase. But before regeneration, there is neither any work of ours by
us, nor work of his own in us, to move him. In giving glory, though he
doth not bestow it propter opera, for our work, yet secundum opera, accord
ing to works. I speak as to degrees of glory ; so everywhere up and down
in Scriptures. Only in this work of regeneration there is neither propter
nor secundum. Even according to works is excluded. No secundum, but

CHAP. II. J IN OUK SALVATION. 411

of his mercy. ' According to mercy ' (so Paul). 'According to his abun
dant mercy ' (so Peter) ' hath he renewed us.'

2. The lesser concurrence man himself may be supposed to have in any
work done by God for us, the greater, the entirer is the mercy shewn in it,
for then it is wholly God's. Now of all things, whatever may be supposed
we can do for ourselves, we cannot beget ourselves ; as not at first could
we have created ourselves. Neither can any creature do this for us. So
John i. 13, * Who were born ' (says the evangelist), ' not of blood, nor of
flesh, nor of the will of man, but of God.' This birth goes not by blood.
Neither that we are born of great parents, or of good. Therefore * say not '
(says Christ) * you have Abraham to your father.' Nor is it of the will of
the flesh, the power of man's corrupt will, who is born nothing but flesh.
Water may as soon of itself attain the form of fire, as the will of the flesh,
that is, the will as acted and informed by flesh, elevate itself, or be elevated
(remaining flesh) into the least disposition or act of holiness. It is not in
him that wills or runs, but in God that shews mercy. Nor is it in the will
of man, nor of our parents or friends, that use all means to do us good ;
nor of the holiest, through their prayers or endeavours, to work it. Abra
ham would have had Ishmael, but God would not. No power or will of
any creature whatsoever can regenerate us ; but it is God who of his own
will begetteth us, as it is James i. 18.

And the reason of this is founded upon this observation, which holds in
nature, that the more noble the birth is, the more God hath a hand in it ;
and this being the most noble, and wholly divine and heavenly, therefore
it is alone from God. Animals are only said to be begotten. Now beasts
being more ignoble creatures, unto their begetting God concurs but by the
ordinary way of providence, for they traduce both soul and body. But the
birth of man, being of the most noble creature, God therefore reserves the
main immediate stroke in it unto himself ; and the parents having prepared
the body through that plastica et prolifica seminis vis, God comes and
infuses the soul. And therefore, Heb. xii. 9, he is called ' the Father of
spirits,' and they but ' the parents of our bodies.' Sol et homo generant
hominem, says the philosopher, that is, God and man do beget man. But
in this new birth, because the most noble of all, God doth all, and all is to
be ascribed to him : James i. 17, ' Every good gift and every perfect gift
is from above, and cometh down from the Father of lights, with whom is
no variableness, neither shadow of turning.' And then he instanceth in
this of regeneration, ' Of his own will he begat us.' The coherence evi
dently argues this to be so noble and so perfect a work of God's, and of
Buch a kind as is wholly heavenly and divine, and from him as the Father
of lights. That as nothing but the sun itself, that is, the visible Father of
lights, can cause a true genuine likeness or image of itself, whether in the
eye or in a glass, or in a parhelion in the clouds, so none but God alone
can and doth frame the true image of himself in the hearts of men. This
rich and noble begetting us of his will is therefore wholly heavenly and from
above ; for it is a perfect birth, a good and perfect gift, and so entirely
descended from above ; whereas the works raised in the hearts of temporary
believers are made up, partly through the influence of heaven, partly from
self-love stirred up and excited thereby, and so are but imperfect gifts ;
like those creatures begotten by the sun warming and shining on mud, as
frogs and other creeping things, whose form is raised and educed out of
that corrupt matter the beams of the sun fell on.

I add, that take the substantiate of it, we contribute nothing, but are

412 THE WORK OF THE HOLY GHOST [BOOK IX.

merely passive. Therefore an infant is as capable of all the essentials of
regeneration as a man grown up is ; and therefore of baptism. For what
are the essentials of regeneration ?

1. Christ's apprehending us, ere we him, Phil. 3. Thus children are
capable of being apprehended by Christ ; even as children in the womb are
comprehended by the mother, though they hang, as the earth, in the middle,
not laying hold on her.

2. The Holy Ghost shed down into the heart, as here in the text. This
children are capable of, for John Baptist was « filled with the Holy Ghost
from the womb,' Luke i. 15.

3. The new creature, in all the principles of it, the habits of holiness
wrought, the workmanship (as it is called) which children are also as
capable of ; for as they are capable of all the evil dispositions of sin, and
inclinations to it, so of holiness ; yea, and therefore of sin now, because
once of holiness. So as in receiving all these, a man may be wholly pas
sive ; and yet these are the substantiate . All that follow are but the
actings, by the Spirit, of that new creature in us, and our apprehending that
for which we are comprehended (as the apostle speaks) ; yea and it is as
certain that ere any man can be born of Christ, he must be apprehended
of Christ ; and ere he have spirit or divine nature begotten in him, he must
have the Spirit come upon him ; as also ere he can put forth the least act
of holiness, he must have the principle of holiness ; as no man that hath
not a principle of life can stir a finger, or that hath not an eye can see.
So then, in receiving all these a man of riper years is passive, and the
receiving of all depends upon no foregoing actings of his. ' Turn me' (say
they in the prophet) * and I shall be turned,' Jer. xxxi. 18. Whereas
afterwards acti agimus : Eom. viii. 13, ' We by the Spirit do mortify the
deeds of the flesh.' Not the Spirit alone, but we by the Spirit, who in our
prayers is said to ' help our infirmities,' ver. 26. And therefore they are
said to be our prayers, as well as the Spirit's in us. When the lamp is
once lighted, put oil to it and it burns, but who shall light it ? When the
wheel is made round, an easy touch sets it a-going ; but who shall round
it ? In this therefore we are merely passives ; though when thus turned,
we also turn to God, Jer. xxxi. 18.

Even of all the good works we are enabled afterwards to do, this is the
womb, the foundation ; so as without this one work first begun in thee,
no work thou doest or canst do, hath the name of good ; even as all evil
thoughts and lusts in the heart proceed from that corrupt nature we had at
our birth. That is the mother of all abominations, which David in his
confession, Ps. li., had recourse unto. So is this seed of God, the divine
nature at first put into us, the seed abiding, whence all that is good and
acceptable springeth. They are all fruits of the Spirit, as the other of the
flesh, Gal. v. All the good we bear is from the root. First (says Christ)
make the tree good. In some trades there is required frames of workman
ship to be set up, or cast, ere they can work ; as to a printer, a press ; to
him that will cast letters, a matrix (as they call it) ; to a weaver, a loom ;
to a smith, a forge ; to a goldsmith, &c., moulds to cast metals in, from
whence they receive their fashion. And the whole actings in their callings
afterwards do depend on such workmanships and fabrics at first erected.
Now so is it here, as in two places to follow these metaphors the apostle
holds forth. The one Eph. ii. 10, 'Ye are his workmanship, created to
good works.' A new workmanship must be created ere any good work will
be effected. The other text is Eom. vi. 17, ' You have obeyed from the

CHAP. II.] IN OUR SALVATION. 413

heart that form, mould, or pattern of doctrine ye were delivered into,'
g/£ ov Kag&doQrirz. The word of God he compares both to a pattern or
sampler of obedience, and to a mould or matrix which their hearts were
first cast in themselves, that so they might become a meet, fitted, and pre
pared womb, in which and from which all obedience might receive its for
mation and shape, and there be cast. Now you know that such as the
mould is, such are the things cast therein ; if they be misshapen, then are
all the metals cast therein spoiled, as in some wombs the formation of
children also is. Thou mayest perform works of all sorts that are good ;
but let me tell thee, unless thou hast thine own heart first made a new
workmanship, a workmanship created and forged by the Spirit anew, as a
principle thereunto, thou spoilest all in the doing, thou marrest all in the
making. This for the reasons of this point.

Use 1. Let the saints bless God in a more special manner for this work
of conversion and regeneration wrought in them. Study the riches of that
mercy which have been shewn in it. Put this eminently and usually into
that catalogue of mercies which thou givest thanks to God for. Two things
are not reminded enough by us, our first birth- sin, to humble us in our
confessions ; our first birth-mercy to make us thankful ; wherein abundance
of mercy is shewn, there God looks for abundance of thanksgiving. Many
years after Peter remembers it, to bless God for it, and stirs up them to it,
and puts himself into the number ; ' who hath begotten us.' So Paul also
speaks (who delights and takes often occasion to tell that story), ' To the
King immortal,' &c., 1 Tim. i. The links of that chain, * Whom he hath
predestinated, them he hath called ; them he hath justified ; them he hath
glorified,' we should always wear about our hearts, to oblige us to thank
fulness and obedience. Kings usually owe more to their births, in which
they were mere passives, than to all their after achievements. Kings are
therefore wont to celebrate their births. At the beginning and the laying
the first foundation of God's great works of wonder, the angels are still
brought in singing and rejoicing ; at the foundation of the earth, Job
xxxviii. 7, * When the morning stars sang together, and all the sons of God
shouted for joy.' So at the birth of Christ, an heavenly host, a multitude
sang. We read not so at his resurrection. Again, at the conversion of a
sinner, there is joy amongst all the angels. Heaven rings of it that a new
heir, a new prince, is born. And besides the substance of the mercy itself,
if thou canst find out any peculiarity of mercies that environ it in the
circumstances of it, consider them, and bless God for them, this work being
one of the greatest acts that ever God did about thee, or towards thee.
God sometimes plots to set forth the mercy of it, to make his hand and
love in it the more eminent and remarkable. Christ's birth was accom
panied with a star, which made it observed by the wise men ; and all Jeru
salem was troubled at it. And as our late chronologers undertake, it fell
out in the four thousandth year of the world, as the finishing the temple,
his type, in the three thousandth ; and also at a time of general and
universal peace. Some circumstances or other, perhaps, thou mayest dis
cern in thy new birth, if thou hast had the advantage to discern the time
or occasion of it. I shall mention some that are not merely circumstantial ;
whereof, though some one may be different from the other, yet in their
variety they have some peculiarity of mercies.

1. The longer thou didst live before God turned thee, and yet did it, and
the more sinful thou wert, this in one respect wonderfully heightens the
mercy of it. Christ encountered Paul as a man would do an enemy in the

414 THE WORK OF THE HOLY GHOST [BOOK IX.

open field, unhorsed him in full career, when his heart was more than ever
set to mischief, and near the place of doing it.

2. On the contrary, the sooner God turned thee, if in thy youth, this
was mercy to thee, for God had thy virginity, * thy first love,' before lovers
had bruised thy breasts. ' I remember ' (says God) * the kindness of thy
youth, when thou wentest after me in the wilderness,' Jer. ii. 2. Paul in
this respect complains of it as a disadvantage to him, that he was ' born out
of time,' 1 Cor. xv. 8, and like a truant had been put to this school or
academy long after other apostles, who had the start of him. He seems to
mention it with a little holy envy at the honour others had before him,
' who were' (says he) ' afore me in Christ,' Rom. xvi. 7, and thereby were
elder disciples than himself.

3. If God at thy conversion gives thee a greater stock and measure of
grace, brings thee forth in a fuller stature in Christ the first day, herein is
great mercy shewn. Thus Paul was recompensed. He was born a strong
man the first hour, insomuch as being the chief of the apostles added no
thing to him in experience or knowledge, Gal. ii. Many are born weak
lings in comparison, and are long a-growing up to what thou perhaps at first
receivedst.

4. If when God began to work it he did effect it speedily, in this he was
kind to thee, — Hos. xiii. 13, * Ephraim is an unwise son, he stayed long in
the place of the breaking forth of children,' — if as Matthew, we come at
the first call The rude and barbarous jailor had quick' despatch. He
came in trembling at midnight to Paul, and was converted with joy before
break of day, yea, the same hour, Acts xvi. 25-34. The Philippians, the
first day they heard it, Phil. i. 5. If as Paul, immediately thou conferrest
not with flesh and blood, Gal. i. 16. If as soon as God called thou heardst,
and wert not rebellious, but openedst thine ear, this is an effect of God's
peculiar love to thee.

5. If God put thee to less trouble and horror, brought thee forth with
less pains, in this his mercy appears. Some souls have very hard labour.
Paul lay but three days, and Christ from heaven pities him, and sends
Ananias to him. The stone in some men's hearts God dissolves, when
others are cut for it, and lie roaring night and day. Lydia's heart was
gently opened, and by faith closed up again (as Adam's was for Eve) ere
she was aware. Though sometimes it falls out, the lesser fine, the more
there is in rent after, in greater temptations.

6. Greater mercy is displayed to thee if God came in then with much
joy, whenas he deals so roughly with others, as Joseph did with his brethren ;
but no sooner thou hadst begun to confess and open thy mouth to speak to
him for his love, but he fell on thy neck and kissed thee, yea, came and
kissed thee sleeping, and with joys first awakened thee ; and instead of shew
ing thee the rack, the dungeon, the everlasting chains of wrath, and shutting
thee up under the law, he had thee down into his wine cellar, and brought
thee to a banquet. The Thessalonians were thus dealt with : 1 Thes. i. 6,
' Ye became followers of the Lord, having received the word with joy in the
Holy Ghost,' &c. In a thousand of these varieties doth he deal with souls,
and playeth with us in his wooings, that his ways should be past finding
out. Aid if all the stories of souls converted in this as well as in the pri
mitive times were written, you would admire Christ for nothing more than
his art of love, and the variety of his artifices in wooing, and his manifold
wisdom in contriving mercies in conversions.

7. The more exemplary our conversion was, the more peculiar was the

CHAP. II.] IN OUR SALVATION. 415

mercy shewn in it. And such was that of those fore-named Thessalonians :
1 Thes. i. 7, 8, * Ye were ensamples to all that believe, and in every place
your faith to God- ward was spread abroad.' Such likewise was that of the
Romans, Rom. i. 8 ; and of the Ephesians, so Eph. ii. 7. And thus
Paul also speaks of his conversion : that he was ' a pattern of mercy to
them that should afterward believe.' And thus much shall serve to shew
the greatness of this work, from the abundance of mercy that God shews
forth in it.

Use 2. You that have received this mercy from God, shew mercy to
others ; if in anything, in endeavours what in you lies to beget men to God.
Though God alone doth it, yet he useth means ; though means contribute
nothing, yet God useth them, as the clay to open the eyes. Hast thou a
chamber- fellow, a pupil, a friend, a brother still in their natural state ?
Oh, if thou hast received mercy from God, endeavour to bring them in to
obtain like mercy with thyself ! ' On some have compassion, save them
with fear, pulling them out of the fire,' Jude 22, 23, with fear lest they
should die ere converted, snatching them with all violence Can you endure
to see men burn ? Hear what James also says in his last words : ' If any
of you do err from the truth, and one convert him, let him know, that he
which converteth the sinner from the error of his way shall save a soul
from death, and shall hide a multitude of sins.' Let him know ; he
speaks of it as a matter of such high worth and moment as few consider
the worth, the greatness of such a work. * Let him know he saves a soul
from death,' and whom would not that move ? And it is a means of for
giving innumerable sins. Who, with speaking a word, would not get a man
in debt for thousands freed ? A man that converts another (though he con
tribute so little that God doth all), yet the person converted owes himself
to him, Phil. i. 9. Oh, what do we then owe to Christ ? And we have
nothing but ourselves to give to him.

Use 3. Despise not the ministry nor work of it. It is to convert souls,
and therefore it is the best calling in the world : 1 Tim. i. 12, ' And I
thank Jesus our Lord, who hath enabled me, for that he counted me faith
ful, putting me into the ministry ; ' the despised ministry, that few of you
now-a-days will be of that calling. The wares it deals in is souls, men and
their salvation : 1 Tim. iv. 16, ' Thou shalt save thyself, and them that
hear thee.' He could not give a greater motive unto any work. God had
but one Son, and he made him a minister : Rom. xv. 8, ' Christ was a
minister of the circumcision for the truth of God,' which he preached
among the Jews, through all their cities. One of his royal titles is, ' a
bishop of souls,' 1 Pet. ii. 25 ; only he is the chief, the arch-bishop, 1 Pet.
v. 4, and we under- shepherds.

Use 4. Lastly, What is then the glory of the church, and so should be
of universities ? Even this, that multitudes of converts are born again
therein, and they filled with such. In the 87th Psalm, 3-6, the psalmist
enters into a comparison, in this very respect, of the surpassing glory of
Sion and Jerusalem, the mother of us all, above all those nations and cities
that were then renowned in the world, as Babylon, Tyre, Egypt, &c., who
boasted of those worthies and heroes that they had brought forth and been
the mothers of, their Belus, Trismegistus. ' Glorious things' (says he) * are
spoken of thee, 0 city of God,' and far more glorious than all the nations.
1 1 will make mention of Rahab and Babylon to them that know me : behold
Philistia, and Tyre, with Ethiopia ; this man was born there.' Among
their familiars they used to boast and brag of their brave and gallant men

416 THE WORK OF THE HOLY GHOST [BOOK IX.

as born among them. * But of Sion it shall be said, This and that man w£
born in her.' If he had intended to vie and compare Sion with Babylon and
Egypt, in respect of an outward birth and nobleness in that respect, or for
worldly excellencies, that make men renowned, they might have excelled
Sion, at least equalled her sons in that respect. But Sion, considered
here as the city of God, her glory spiritual, her children here spoken of
born of the Spirit, and she a spiritual mother of them (as, Gal. iv. 25-29,
the apostle speaks), and so their birth answerable and suitable to the dig
nity of the mother, that she brought forth every day multitudes of saints
and regenerate men, children and citizens of that Jerusalem and Sion that
is above, the mother of us ; her glory in God's account was ten thousand
times greater than what the flower of all other nations could pretend to.
And therefore he adds that God, when he makes up his catalogue of those
whom he accounts of, should pass by all theirs, and leave them out, and
set them only that were regenerate and born in Sion, as the only excellent
ones of the earth. As it follows, ' The Lord himself shall establish her'
(as having such a royal generation for her race and progeny), ' the Lord
shall write, when he counts up the people, that this man was born there.'
All which the apostle alludes to, speaking of this heavenly city and her
children : * Ye are come to mount Sion, the city of the living God, the
heavenly Jerusalem, the first-born which are written in heaven,' Heb. xii.
22, 23. And this was Sion's glory and establishment then : Ps. cxxvii.,
' As arrows in the hand of a mighty man, such were the children of her
youth' as these. 0 that such may be yours ! And whilst former times
have boasted they have sent forth out of such a college so many bishops,
deans, &c., or famous writers, men of such and such learning and renown,
the memory of whom you continue in your windows, let the glory which
you affect be, that such and such a man was born again here ; and blessed
are the colleges that have their quiver full of them, as the psalmist there
goes on. And these shall more speak for you, with your enemies in the
gate, than all other arguments. ' Yea, God himself will establish you,'
and these that cry, Down with her, down with her, shall not dare to
attempt it, much less to effect it.

CHAPTEE III.

The eminent mercy of God in our regeneration appears, inasmuch as all three
persons concur in it, though it be attributed, efficiently, more eminently to
the Holy Ghost.

I shall farther demonstrate this truth from the solemnity that is in
heaven at the effecting of this work of regeneration, in a set distinct con
currence and appearance of all three persons, Father, Son, and Holy
Ghost therein ; which will yet further shew the greatness of divine mercy
in this work.

This great and happy conjunction appears in Titus iii. 4-6 : ' But after
that the kindness and love of God our Saviour towards man appeared, not
by works of righteousness which we have done, but according to his mercy
he saved us, by the washing of regeneration, and renewing of the Holy
Ghost ; which he shed on us abundantly through Jesus Christ our Saviour.'
There is a distinct and conspicuous appearance of these three. The word
used in the text is svztpdvq, ' After that the love and kindness of God

CHAP. III.] IN OUB SALVATION. 417

appeared.'' When our Lord and Saviour was born, it is said his star appeared,
Mat. ii. 7. The same word is used ; and the remembrance thereof, the
church called eiri<pavia, the Epiphany unto this day. But here is a greater
Epiphany than that was, an appearance, not of one star, but of three, the
three persons ; not a constellation, but a great conjunction in the heaven
of heavens.

1. There is the Father, who in the 4th verse is called * God our Saviour,'
as a distinct person from Christ, who is also called * our Saviour,' ver. 6.
And of the Father it must be meant that it is said, that * He hath saved
us,' and that ' He hath shed on us the Holy Ghost, through Christ our
Saviour :' the Father is spoken of as distinct from those two.

2. There is the Holy Ghost's appearance, who is said to be ' richly,' or
* abundantly shed,' which in those times often was visible : Peter and the
rest having received the Holy Ghost, he doth appear to the senses of the
standers by : Acts ii. 83, ' He hath shed forth this ' (namely, the Holy
Ghost, mentioned and spoken of in the very words afore) * which we see
and hear.' Your senses may inform and convince you ; it was so evident an
appearance, both in the shapes of tongues, as also in the gifts and graces
on a sudden poured forth upon illiterate and sinful men. The same appear
ance of the Holy Ghost you have in Cornelius, Acts x. 44, which was con
spicuous to standers by ; that it is said, ver. 45, ' They of the circum
cision were astonished, because on the Gentiles also was poured out the
gift of the Holy Ghost. For they heard them speak with tongues, and
glorify God,' ver. 46.

And 3. Here is Christ's concurrence also : * which he shod on us
through Christ,' says the text. For upon the preaching of Christ, and
upon mentioning of his name, did the Holy Ghost fall upon men. Peter
preaching Christ, and peace by him (Acts x., ver. 36 to ver. 44), when
he had centred his discourse in ver. 43, ' That to this Christ all the
prophets gave witness, that through his name whosoever believeth in him
shall receive remission of sins,' the next words tell us, * That whilst Peter
yet spake these words, the Holy Ghost fell on all them which heard the
word.' The Holy Ghost took that very cue (as we say) to come in and
enter upon the stage ; that is, then to fall down on all that heard the
word ; thereby witnessing, that as remission of sins was through his name
only, so that the Holy Ghost, to work faith in his name, was poured
forth, through his name also. As the same Peter had before in that
Acts ii. 33, informed his hearers, that * Christ, being exalted at the right
hand of God, having received of the Father the promise of the Holy Ghost,
hath shed forth this.'

For explication of this. It is true there is a joint concurrence of all
three persons in every action that is done ; for opera Trinitatis ad extra
sunt indivisa. But then of such lesser works and appearances of God, you
read the mention of their concurrence but singly in several and scattered
places of Scriptures. So it is scatteredly attributed to the Father to create,
and to the Word, and to the Spirit. But where and when in any work you
find at once and together all three appear, all mentioned in a chapter, as
here in the text for regeneration, that work is ever some eminent work, and
hath a not only upon it, a solemnity in it. Yea and thereby is signified,
that over and above their ordinary and common influence, they have a
special, distinct, and extraordinary hand and operation. As God's presence
was ordinarily in the pillar of fire, and the cloud in the wilderness ; but if
the glory of God at any time appeared over and above upon the tabernacle,

VOL.. VI. D d

418 THE WORK OF THE HOLY GHOST [BOOK IX.

then some great thing was in hand, either of judgment or mercy. Perhaps
many other instances might be brought, wherein these three great persons
are together brought in as met in the like near conjunction. I shall instance
but in two, the greatest of all other, and but in these because they hold
some parallel with the work of our regeneration, and are patterns of it. They
both of them appertain to our Lord Christ our head, to whose image we are
ordained to be conformed, and so will serve to illustrate the like done towards
us in this regenerating of us.

1. What was the greatest work of wonder that ever God did in the world ?
It was the incarnation of the Son of God : Jer. xxxi. 22, ' God hath created'
(says the prophet, speaking of it) ' a new thing in the earth,' viz., that a
woman should encompass in her womb that Gheber, that strong and giant
like man, Christ, God and man, without the help of man.

Now at the instant time and moment when this was to be done, there
was a manifestation and declaration of all three persons in it. A record is
extant how all, though invisibly, concurred in it, not darkly, with an us in
general words, as at the creation, ' Let ?/s make man,' but clearly and dis
tinctly. And as at the transfiguration of Christ (which Peter maketh the
solemnest and most glorious manifestation of God that ever he had been an •
eye and ear-witness of, 2 Peter i. 16, 17) you find, to grace the solemnity
of it, Moses, Christ, and Elias talking and conferring together ; so ^here,
there is the very conference recorded. A set and solemn conference it was
in heaven, and the words spoken set down at the instant of Christ's con
ception ; the Father declaring his decree about it to the Son, and the Son
speaking to the Father of his willingness to it. Paul hath recorded and set
down the very words as a great secret, as it must be accounted : Heb. x. 5,
' When he comes into the world he says ; ' it is the Son of God he speaks
of, as existing afore he took man's nature ; and the words that follow, spoken
by him, are expressly said to be at the time, instant, or moment of his com
ing into the world, and his being made flesh when he came into the world,
as prophesied of by David ; and Paul affirms he then did utter them. This
his taking flesh was a going forth from his Father (as himself styles it in
John), the setting out upon the greatest adventure and design that ever was.
And therefore Christ, at the time of his first setting forth, thought fit to
speak something about it, as a distinct person from his Father, as he that
should be interested in it (for none was to be made a sacrifice but he), to let
him know upon what ground it was he undertook it, merely in obedience to
his will. The like he did when he suffered : ' Not my will, but thine be
done,' which was his motto from first to last. ' Sacrifice and offering
thou ' (as speaking to his Father) * wouldest not, but a body hast thou
prepared me.'

Now as Christ is thus expressly introduced, so it is to be noticed that his
Father had given the occasion, having first declared to him and revived the
remembrance of his everlasting decrees and prophecies about it. For the
speech of Christ, ver. 7, ' Then'said I, Lo I come to do 'thy will,' is evidently
in answer to another speech first uttered and declared to him by his Father,
which he repeats, ver. 6, ' When in burnt offerings and sacrifices for sins,
thou,' 0 Father, ' hadst had no pleasure, then or thereupon said I, Lo, I
come ; ' reviewing * also the memory of God's decree, and an old record
about it : 'In the volume of the book it is written of me to do thy will, 0
God.' God the Father hath declared his will, both vim voce, et scriptis ;
and the Son his, and the Holy Ghost, the secretary of heaven, is brought
* Qu. ' reviving ' ? — ED

CHAP. III.] IN OUR SALVATION. 419

in as a recorder of all this : ver. 15, ' Whereof the Holy Ghost is a witness.'
That word also bids us take in this allegation of Christ's speech, as that
which is referred to, as well as to that quotation which followed. And he
was in a peculiar manner in this, for none else could have told it as uttered
at that very time but he.

And for this Christ hath expressly told us, that as he and his Father do
confer together about the great transactions of man's salvation, so that the
Spirit hears all that passeth, John xvi. 13. Nor yet did he stand by as a
bare witness to relate it and confirm it to us, but was sent down by both as
a principal actor, that had the great and ultimate hand in effecting of it.

The Son of God speaks of a body prepared by the Father for him to take
up : ' A body hast thou prepared me.' The Father had a hand in it then,
but by whom ? By the Holy Ghost ; so expressly, Luke i. 85, ' The Holy
Ghost shall come upon thee, and the power of the Highest shall overshadow
thee : therefore shall that holy thing that shall be born of thee be called the
Son of God.' Here is, then, if not a visible ©gopay/a, as our divines call
that at his baptism, yet an evident record of an invisible and distinct con
junction of all three persons at the instant of Christ's conception, bearing
their parts in it.

1. The Father declaring it as his will, both to the Son and the Spirit.

2. The Holy Ghost, as the person sent by the Father, to perform and
fashion that body in Mary's womb ; this tabernacle being of another
building, which God pitched, and not man, Heb. ix. 11 and viii. 2.

And 3. The Son, as the person that owns and assumes that body so pre
pared for him to dwell in it, as in a tabernacle, as the author to the Hebrews
terms it : ' Lo I come ' into the world ; which was only done by his takinc*
that body to himself, into one person with him.

And this great and eminent concurrence of all three may perhaps more
clearly be gathered from the story of the angel's coming to Mary, Luke
i. 26, 27, &c.

1. God the Father sent his angel. ' The angel Gabriel was sent from
God unto a city of Galilee, named Nazareth, to a virgin espoused to a man
whose name was Joseph, of the house of David ; and the virgin's name was
Mary.' God the Father gave his angel his commission, and a particular
note of all the circumstances, as punctually as any one that sends a messenger
of an errand. God sent him to a city of Galilee, and by name Nazareth,
to a virgin espoused, and her husband's name is in the note ; a man whose
name is Joseph, and his lineage of the house of David. You see God the
Father was deeply in it.

2. The Holy Ghost, he was sent, as was observed, ver. 35, ' The Holy
Ghost shall come upon thee.'

3. God the Son must needs be supposed most in it of all three. For by
virtue of his assuming unto one person that holy thing which was conceived
in her, it was, that, ver. 32, ' He was called the Son of the Highest.' And
if he had not actually assumed, married into one person with himself, that
which was formed in her womb by the Holy Ghost, it had not been called
the Son of God, as ver. 35 it is. He it was who put on and wore, and married
this flesh made of a woman, and therefore his consent was of all other most
explicit.

And thus began the New Testament (as became it) with the discovery of
the three persons in that great work, at which the era of the New Testa
ment itself began. And this so distinct a discovery of the three at the in
carnation, being thus express and eminent, hath not been enough noticed

420 THE WORK OF THE HOLY GHOST [BOOK IX.

by our divines, nor added, in handling this argument, unto those other at
Christ's baptism and transfiguration. How this at Christ's conception, and
that happy contract, and espousal, and union made between the human
and divine nature, will conduce to illustrate the like at our regeneration, I
shall shew when I have added another conjunction, more famous, because
more visible, namely, at Christ's baptism, where usually our divines begin
the discovery of the three out of the New Testament. And this I shall also
speak (though more briefly) unto, because both these put together will
have their joint virtual influence of tending to clear the point in hand.

The meeting of the three persons at his conception was invisible, for the
formation and union of his human nature was, as ours, * in the lower parts
of the earth,' hidden and under ground, as the psalmist speaks. And unto
which, speaking of Christ's formation in the womb of a virgin, the apostle
alludes, Eph. iv. 9. But what was as then uttered and transacted between
the three persons in secret, was at his baptism to be proclaimed upon the
house-top. It was the public owning, inauguration, and instalment of the
Son of God. It was the solemnisation of that marriage between the two
natures, human and divine, which had been carried more privately, yet by
all the same three witnesses. And accordingly, God took a time for this,
when all the people were baptized and standing by (so Luke iii. 21, Mat.
iii. 5), who had come out of Jerusalem, and all Judea, and the region about
Jordan, when they were all thus standing by. * And Jesus was baptized,
and praying,' ver. 21, 'heaven opened,' which is the greatest outward
miracle in the heavens, as an earthquake, or opening of the earth, is on the
earth. And heaven opened to let down the revelation of the greatest mys
tery, which only could be coalitus, or from heaven revealed. A light comes
down from the throne of God, and all three persons make an outward
manifestation of themselves. Pater in voce, Filius in homine, Spiritus Sanctus
in columba* And what is the business they appear about ? But to own
their former act and work. To proclaim that Christ. They had met to
make the Christ at his conception, now they meet openly to proclaim him
to be the Messiah and Son of God ; yea, and to seal up and give testi
mony to the human nature itself (who had lived thirty years without any
such extraordinary revelation) that he was indeed the Son of God ; that
this holy thing born of that virgin was the Son of the most high God, as
the angel told Mary. And unto both these testimonies and transactions
of God the Father, Son, and Holy Ghost, both at his conception and bap
tism, doth that triple testimony of the three in heaven refer, mentioned
by John the apostle, 1 John v. 5, 7, even to this, that Christ is the Son
of God.

But have I told this long story merely to this general purpose, to shew
that in God's greatest works of wonder there is a distinct appearance of the
three ? or withal, to add a new instance of the Qsopavia of the three, and
indeed the first mentioned in the New Testament, and upon the greatest
occasion ? No ; not to these ends only or chiefly have I told this story, as
singly to be considered ; but further, as more particularly conjunct with
the thing in hand, as parallel withal, though transcending this of our new
birth, and first conception of the new creature in us, or that other work, the
manifestation of it at the sealing of salvation, or the revealing of Christ in
us (as it is called, Gal. i. 16), the forming the new creature for Christ and
the three persons to dwell therein.

There is nothing in Christ, or of Christ, but it is set up as an image or
* August., Tract 6, in Johan.

CHAP. III.] IN OUR SALVATION. 421

pattern of the like to be done to us in our measure, ' being predestinated
to be conformed to the image of his Son,' Rom. viii. As he was circum
cised, so we have a circumcision ordained for us, Col. ii. We have a
crucifying, burial, resurrection, as he had ; we have a conception, a form
ing Christ in us, an uniting us to Christ. As in him there was the union
of two natures, there is a time wherein we are made adopted sons, as well
as there was a time in which he was born the natural Son. I might quote
scriptures for all these, but you know them. In the 4th of the Galatians,
the 4th and 6th verses compared, the apostle seems to institute a parallel
between God * sending forth his Son, made of a woman,' and his sending
forth (for he useth that word of both in common) * the Spirit of his Son
into our hearts, crying, Abba, Father ; ' ' But when the fulness of time
was come, God sent forth his Son, made of a woman, made under the law.
And because ye are sons, God hath sent forth the Spirit of his Son into
your hearts, crying, Abba, Father ; ' thus clearly paralleling the concep
tion of the human nature and union with the natural Son of God, and our
being made adopted sons by the coming of the Holy Ghost into our hearts.
Observe the parallel in this respect by comparing scriptures.

1. As there was a fulness of time, an instant of time, when the Son of
God was to be made flesh, and so be admitted a member of this world, so
there is a fulness of time, a set time to send down his Spirit into the heart
to regenerate it. Gal. i. 15, 16, ' But when it pleased God to reveal his
Son in me ' (says Paul). God let me run on much of my time, of which
he speaks ver. 13, 14; but having chosen me before, and separated me from
the womb, he had a set time when to reveal his Son in me.'

2. When that set time is come, set by the Father, of whom Paul there
speaks, the Father begins and sets all a-work in the conversion of that
soul. This Christ expresseth in the 6th of John, where Christ, giving the
reason why some souls come to him and not others, he resolves it into his
Father's act and will, as the main (verses 64, 65, which is the conclusion
of his discourse about it), ' But there are some of you that believe not.
For Jesus knew from the beginning who they were that believed not, and
who should betray him. And he said, Therefore said I unto you, that no
man can come unto me, except it were given unto him of my Father.'
Now he attributes to his Father a double hand or stroke in it, one towards
the soul itself, the other unto Christ himself, that is to be married now
to it.

(1.) There is God the Father's actual drawing the soul to Christ, a
whispering to the heart to persuade it to take his Son ; himself secretly
woos the heart for him, ver. 44, 45, ' No man can come unto me, except
the Father, which hath sent me, draw him : and I will raise him up at the
last day. It is written in the prophets, And they shall be taught of God.
Every man therefore that hath heard, and hath learned of the Father,
cometh unto me.' Of this you read, Psa. xlv., what kind of words he
speaks, and what counsel he gives a soul that is brought to Christ ; as
ver. 14, ' Hearken, 0 daughter, and give ear,' even as he had spoken to
his Son to make himself a sacrifice.

(2.) As he thus actually draws the soul to Christ (and the Father is at
that work, and at the cord's end), so he actually gives the soul unto Christ,
that Christ would both take the soul and own it when it cometh to him.
Thus, ver. 37, ' All my Father giveth me shall come to me ; and him that
cometh to me I will in no wise cast out.' And he speaks this as the rea
son why some believe and some not, though they hear the same sermon,

422 THE WORK OF THE HOLY GHOST [BOOK IX.

and have the same means. So ver. 36, ' But I said unto you, That ye also
have seen me, and believe not.' Now, Christ giving these as reasons why
some came and some not, and why he receives those that come because
the Father draws, and the Father gives, speaks of both as of two like acts
of the Father done by him at conversion ; then it is the Father thus gives,
and the Father thus draws. And though God had given them to the Son
of God from everlasting (as John xvii., ' Thine they were, and thou gavest
them me'), yet now he renews that act of giving them to Christ. There
fore, de prasenti, Christ useth the present tense : ' All that the Father gives
me ; ' it is a giving de prcesenti, as a drawing deprasenti, to distinguish it
from that from everlasting. And so as Christ resolved it into his Father's
will, Heb. 10 (as you heard), why he came into the world at all, so, ver. 38,
he resolves the reason why he owns and receives them that come to him
unto his Father's will in like manner. ' For I came down from heaven,
not to do my own will, but the will of him that sent me.' And this gift or
donation is as if then and at that time the Father should rise up in hea
ven and say to his Son, ' Yonder is a soul which I gave thee from everlast
ing, whom thou diedst for upon the cross ; and now is the fulness of time
written in my book, the set time appointed by me to have mercy on him,
for him to come unto thee ; now take him for thine, take hold of him, and
draw him to thyself,' and so joins with Christ in drawing him. This is
the Father's work in regenerating us.

2. The Son's work is as follows : —

(1.) Of himself he says, John x. 14, 15, 'I am the good shepherd, and
know my sheep, and am known of mine. As the Father knoweth me, even
so know I the Father liand I lay down my life for the sheep.' He knows
them particularly and personally, as they know him, even by name. And
as he loves us, ere we love him, so he knows us ere we can know him ; yea,
look, as distinctly as the Father knows him, and he knows the Father, even
so distinctly doth he know and take notice of all his sheep, and this when
he is to bring them to himself, as ver. 16.

(2.) At that time he first takes and apprehends that soul as his, and to
be his for ever, in answer to that gift of his Father then made, Philip, iii. 12,
' I follow after, if that I may apprehend that for which also I arn appre
hended of Christ Jesus.' He speaks of that act put forth by Christ in
apprehending him first, ere he did him, which is the fundamental act of
union. As Christ loves first, so he apprehends first. And as he had com
pared before his Christian life to a race which he was to run, so here he
tells us how Christ took him first by the hand, and held him when he first
entered into that race. However, he means it of that act of Christ's at his
first conversion, which is the foundation of all that we afterward pursue
after. And herein you see the parallel runs on as at Christ's conception ;
as then the Son of God his work was to take to that body fitted for him
(Heb. ii. 16, * He took not to,' or ' he took not hold of angels, but the seed
of Abraham'), so us at our conversion, and thus works the union.

3. The Spirit's work hath been discoursed of before. I shall now only
mention that text in Gal. iv. 6, ' Because ye are sons' (namely, by election),
* God hath sent forth the Spirit of his Son into your hearts, crying, Abba,
Father.' And this Spirit works faith in us, which is hands, and feet, and
all. It is seminally the whole new creature ; hands to lay hold on Christ
again, and we embrace him, Heb. xi., and embrace him gladly, Acts ii. 41.

4. As all three persons thus between and among themselves deal secretly,
and treat with each other for us, the Father giving and recommending, the

CHAP. III.] IN OUR SALVATION. 423

Son apprehending, both sending the Holy Ghost into the heart ; so in our
coming to God, both first and last, we have our pass from one person to
the other, and have distinctly to deal with them all ; which is contained in
one verse, Eph. ii. 18, ' For through him we both have access by one Spirit
unto the Father.' And this is more open and more sensible to us, as the
other more secret. The word in the original is fgoffayuyhv. The Spirit,
being come into the heart, leads us by the hand back again to Christ ; and
Christ leads us to the Father.

I will give you but one instance of one conversion, which I have had
recourse to hitherto all along, and which is Paul's, who professeth himself
converted, as for the substance of it, &ig TU-TTOV, for a pattern, 1 Tim. i. 16.
And though his story hath this extraordinary in it, that Christ visibly appre
hended him, and the Holy Ghost fell on him in laying on of hands upon
him, yet for substance the same things are done in heaven for us by the
three, who love us as they loved him. Even as at Christ's baptism all
three appeared, but at ours not, yet we are baptized in the name of all the
three. In the substance of salvation, conversion, faith, &c., the apostles
had not any privilege that we have not.

1. The Father's good pleasure appeared in Paul's conversion, as you
have it expressed, Gal. i. 15, 16, ' When it pleased God, who separated me
from the womb, to reveal his Son in me.'

2. Of Jesus Christ you may read twice in the Acts, chapter ix., from the
6th verse, and chapter xxvi., how Christ bestirred himself at his conversion.
He meets him in the way, at the place and time appointed. And himself
speaks to him, ver. 5, 6, * And he said, Who art thou, Lord ? And the
Lord said, I am Jesus whom thou persecutest : it is hard for thee to kick
against the pricks. And he trembling and astonished said, Lord, what
wilt thou have me to do ? And the Lord said unto him, Arise, and go into
the city, and it shall be told thee what thou shalt do.' And Christ directed
him what to do. And not only so, but speaks himself to Ananias: ver. 11,
' And the Lord said unto him, Arise, and go into the street which is called
Straight, and inquire in the house of Judas for one called Saul of Tarsus :
for, behold, he prayeth.' You see he gives as particular directions as God
the Father did to the angel, when he sent him about the conception of his
Son. It is to shew what notice he takes of all the circumstances of a soul's
conversion. No kind husband could more bestir himself at his wife's labour,
than Christ did at Paul's travail in the new birth. He calls up Ananias at
midnight, as it were, bids him go in all haste to help him : ' Behold' (says
he), * he prays,' ver. 11 ; he is in his throes.

3. The Holy Ghost (ver. 17, 18) wholly falls upon him, and this at his
laying on of hands, and his being baptized.

Use. You that are regenerate, and born again, the saints and children of
God, shall I affect your hearts a little ? Whom would not this love move ?
There was a time, though perhaps thou knowest it not, when all this ado
was in heaven about thee, unknown to thee, when thou wert first married
unto Christ, the greatest espousal that ever was transacted, one alone ex-
cepted, and that was when the human nature and divine were espoused
together in Christ. And the same kind of stir that was for Paul was also
for thee ; what was done extraordinarily and visibly by him, was as effec
tually and strongly carried on and done for thee. He was directed by
Christ what to do, and Ananias directed to go to him, and his condition
made known to him, that he might know what to speak unto him. Now
the same hand did secretly guide and direct thee ; perhaps to go to such a

424 THE WORK OF THE HOLY GHOST [BOOK IX.

congregation which thou hadst no mind unto, or for fashion-sake frequent-
edest ; or thou fellest into such or such a company, of such or such persons,
who spake so or so unto thee ; or such and such an accident befell thee as
thou wert going such or such a journey ; as Saul, in seeking his father's
asses, was met by Samuel in the way, and he is anointed unto a kingdom ;
and so wert thou taken in the heat of the pursuit of vanities. And as his
secret providence directed thee, so perhaps the minister or person that
spake unto thee when thou wert first drawn to believe or close with Christ,
had such a word put by God into his mouth, as if he had known thy very
heart and condition, such promises as most nearly concerned and suited
thy spirit, and condition, and temptations ; even as he directed Ananias to
speak to Paul what most concerned him. And when by this invisible con
duct he had brought thy heart and his word together, he then shed forth
his Spirit upon thee, who made that good word effectual to thee ; and it
returned not empty to him that sent it, but had that blessed effect that he
intended. Or perhaps when thou wert first humbled and stricken for sin,
God took a keen arrow out of the quiver of his word, and put it into the
hand of an able minister or friend, which shot by him at random (as when
Ahab was stuck), was carried home by the wind of the Spirit, that went
with it into the heart and wounded it. And such circumstances as these
may move thee to acknowledge that good hand that was the mover and
orderer of them in heaven, in analogy to his dealings with Paul. But above
all, the three persons affect thy heart with the love of God the Father
unto thee. At such a time when thou wert in the church, in the midst of
the crowd, first the Father he spied thee out there, and remembers it was
the time, the full time to have mercy on thee, which he had written in his
book ; and thereupon riseth up (as it were) in heaven, and saith unto his
Son (as Christ upon the cross did to his mother, ' Woman, behold thy
Son ') * See, Son,' says he, ' behold thy spouse, designed unto thee from ever
lasting. Take him and apprehend him for thine at my hand : I will see
you married, and the indissoluble knot tied ere he stir from hence.' Which
is more than as if the greatest king on earth should espy, in the midst of
multitudes, a beggar standing in rags, and say to the prince, his eldest son,
Go, marry her here afore me. And then when he had bespoke Christ's
heart, he also bespake thine. He let down a cord of love into it, which
took hold thereof, and drew thee by it to his Son and to himself.

And when Jesus Christ had thy soul actually anew commended to him
by his Father, he, looking on thee, said with himself, That soul ! surely I
should know it. This is the very same that my Father presented unto me
from everlasting, says the second person, in all that glorious array which I
am to be the endower of her with, which made her appear so lovely, as it
then took my heart ; but it is so much altered since, I scarce can know it,
being defiled with so many sins. And yet again, saith the man Christ
Jesus, it is the same was presented unto me by name, with all these very-
sins, when I was to suffer. I know her sure enough by a good token ; for
she was brought and presented to me in the garden, and hanging on the
cross, with these very sins she is now guilty of; and I have the remembrance
in scars upon my soul, which these sins made, when my soul was made an
offering for sin. And so he takes her for his. And then he sends his
Spirit into thy heart ; and what the Spirit wrought upon thee when he drew
thee unto Christ, I leave that to thine own experience to bring to mind.

Now the joy that was thereupon in the breast and bosom of God the
Father, Son, and Holy Ghost, was not contained alone in this transaction,

CHAP. IV.] IN OUR SALVATION. 425

but to make the solemnity the greater, it was diffused throughout the hea
vens. Not one, but two parables are made on purpose by our Lord Christ
to express this jubilee unto us, in Luke xv. First, there is a man that sought
his lost sheep ; then a poor woman that sought her lost groat. The stir and
zeal each shewed about it is sufficiently expressed, as deciphering the heart
of God and Christ therein to such a soul, in that he leaves ninety-nine to
seek such a soul, long before it thinks of seeking him, which it doth not,
but is prevented by him. And he goes out with that resolution, not to give
over seeking until he hath found it, come what will. And this eager reso
lution is expressed, ver. 4, ' He leaves the ninety-nine in the wilderness,
and goes after that which is lost, until he find it. And then, when he hath
found it, he lays it on his shoulders rejoicing.' What doth this signify,
but his own abundant gladness ? He hath at last found it. with care to
keep it. And this action of laying it on his shoulders speaks his heart, as
saying within himself, Have I now got you with all this trouble and pur
suit ? I will now make sure work of letting you run away again, or giving
me any more the slip. So doth he rejoice ; and so careful is he, that he
lays it on his shoulders ; he doth not venture to drive it afore him. No,
he will not trust it so loosely. He doth not only hold it in his hands,
though therein (as Christ says) it is safe enough, for ' my sheep none shall
pull out of my hands ;' but puts himself to some trouble and care about it,
lays it on his shoulders, rejoicing. Oh, how full of joy is God's heart and
Christ's heart, that he cannot contain it in his own breast, but makes a
solemnity of it ! calls together a parliament of ' his neighbours and of his
friends,' ver. 6, and makes such a matter and story of it, saying unto them,
* Rejoice with me ; for I have found my sheep that was lost.' So then,
its having been lost is that which increaseth his joy. And yet, when all is
done, it is but a ragged, scabby sheep all this ado is about. Oh, but God
loves it ; Christ hath laid down his life for it. For who is this sheep ?
Ver. 7, it is a sinner that repents. And who are those friends God calls
together thus to rejoice ? Ver. 10, ' There is joy in the presence of the
angels of God.' The higher house of heaven is called together on purpose
to rejoice, though the lower house regards not such a poor soul.

Well, but it will be said, it may be thus at so great a shoal of converts
as in the conversion of the Jews shall fall out, or when three thousand in
a day are converted, as Acts ii. Nay, but this is at the conversion of one
sinner. And as Abraham made a feast at Isaac's weaning, so God feasts
the angels with the conversion of each and every sinner. And it is em
phatically said, * the angels of God,' even those that have God to rejoice
in, have their joy yet more full by the addition. But it carries with it this
reason, that it is because they are friends. The account is, ver. 6, God
and Christ are so well pleased with it, as the angels know and perceive full
well their nearness and oneness with God, and ingratiate themselves by
joyful acclamations at their conversion.

CHAPTER IV.

That there is an exceeding greatness of God's power apparent in our regenera
tion. — This is demonstrated from the nature of the work in general.

There is not only infinite mercy, but the almighty power of God mani
fested in our regeneration. It is exceeding greatness of God's power, no
less than that which raised Christ up to glory, which is necessary to work

426

THE WORK OF THE HOLY GHOST

[BooK IX.

faith and grace in the heart of every true believer. I desire that all those
who in their opinions and expressions do lessen and extenuate God's work
herein, as Arminians do ; or others who, in the secret sayings of their
hearts, and practice in their lives, make the work of grace very easy, and
in their own power, and therefore refer their repentance to their own
leisure ; would but come and consider what the Spirit of God tells us : Eph.
i. 19, 20, ' And what is the exceeding greatness of his power to us-ward
who believe, according to the working of his mighty power,' ver. 20, ' which
he wrought in Christ, when he raised him from the dead, and set him at
his own right hand in the heavenly places.' AVhatsoever low, and mean,
and slight conceit we, not knowing the power of God's grace, may have of
it, yet let us but consider,

1. Who it is that let fall these words ; it was not only Paul (who had
the deepest experience and insight into a work of grace, more than all the
discoursers in the world), whose authority were enough in the case ; but it
is the Spirit of God in Paul from whom they dropped, 2 Pet. i. 10, com
pared with the chap, iii., ver. 15, 16. Now it is this Spirit of God that
gave out these words, who is the great agent in the business, and employed
in it, Luke i. 35. It is the power of the Highest (as it is called, Luke
i. 35), who works it ; who hath been the converter of the apostle Paul, and
of many millions of souls, that expressly says there is thus much power
goes to it. If at any time God will convert any soul, he must put forth
the exceeding greatness of his power. If we would know how much force
goes to the effecting of anything, the surest way is to hear the agent him
self speak. The standers by, nay, nor the patient itself, doth not so fully
discern it often : when Christ healed the woman of the bloody flux, and
that but by the touch of the garment, the standers by, the disciples, they
discerned nothing ; but hear Christ himself speak, dum/aig, power or virtue
(says he) is gone out from me. He could tell, and best might, what pains
went to effect that miracle ; because it went from him. So now also for
the work of grace, because it is despatched often and done in a trice, as we
see in Paul and the thief, and done as it were by the touch or striking of
the words of a weak man at the ears of another, therefore the standers by
think there is no great power goes to all this ; but ask him whose work it
is, and he tells you, it is the exceeding greatness of his power, &c. If a
strong man lift up a great weight, and doth it slightly, the standers by are
not competent judges what force goes to it, but only the man himself that
felt the stress put to it. So it is here. Indeed the Spirit of God clothes
and hides this exceeding greatness of power working in believers' hearts, by
using such sweet persuasive motives, and gentle, rational inducements, as
cords to draw men's hearts, as the word of God hath in it ; which is the
reason why some bring down all this great power spoken of to moral per
suasion, making the working power of the Spirit of God in drawing men's
hearts but as an engineer that draws and winds up some heavy weight by
ropes fastened to it ; as in cranes and the like artifices : so as the ropes
bear the stress, and all is done by their force ; and if the weight be too
heavy, it cracks them, and down falls all again ; and so the Spirit works
not but by those moral persuasions in the word, by enlightening, fastening
them to the heart ; and if the poise of the will, and weight of sin (which so
presseth down, Heb. xii. 1), if it breaks those bands asunder, all the
Spirit's work is lost ; the heart falls down and settles again in the same
estate it was. Which, if it were true, wherein should this exceeding great
ness of God's power be spent ? Doth the Spirit make more of it than it

CHAP. IV.] IN OUR SALVATION. 427

is '? If the Spirit effected but by his power concurring with the force of
such twine threads only in themselves, why should such big words be used
about it ? You see, in such kind of working, the power of a child is able
to wind up great weights, if the cords hold. But the truth is, my brethren,
that the Spirit, willing to hide the greatness of his power, immediately
working, and having hold on the heart (the work of grace being the only
standing miracle in the church), useth these instruments in the working of
it, yet doth it not according to the strength and force of these, but accord
ing to the exceeding greatness of his power alone. As when the angel
stirred the water of the pool, it was not the angel's stirring that healed, but
the immediate power of God then extended, and by that means. So nor
is it the stirring of God's Spirit of the heart by good motions, or moral
persuasions, though these be used, that work grace ; but the exceeding
greatness of God's power extended in and by these, working beyond the
sphere of their power and activity. And that this is so, will be evident if
you consider,

2. Secondly, the instance given. It is said to be the same power that
wrought in Jesus Christ, in raising him from the dead. Now to raise any
one from the dead, is an act of the immediate power of God. Christ, in
raising up Lazajus, said indeed, * Lazarus, come forth,' John xi. 45. But
was it the word, think we, or the power of God that went with this word,
raised him ? And so the Spirit useth persuasions to the heart, but there
is a farther power goes with them ; but yet if you observe the words of the
text, the working of God's power here in believers' hearts, is not simply
paralleled with the power of raising Christ from death to life, but from death
even to that glorious estate he now in the heavens enjoys, which is a work
of further power than the raising up of Lazarus and any dead man. For
there is a great distance between death and life, so as it must be a great
power to raise one from the one to the other ; but between glory and life,
there is yet a hundred times a vaster difference. So that now to raise Jesus
Christ, so low laid in the grave, and subdued by death, not to life only, but
far above principalities, &c., to that top of glory in heaven : this is the
exceeding greatness of God's power indeed. Therefore, Kom. i. 4, this
work of raising himself thus up is made the greatest that ever God did by
his power, and which, of all other manifested, to the utmost, that Christ was
the Son of God ; put that out of the question, more than all his miracles :
he was * declared to be the Son of God with power, by the resurrection from
the dead ;' such was the power shewn in that work above all else. And
therefore the Holy Ghost singles out that, to express his power in. raising
men from sin to grace ; a greater distance being between them, than simply
the natural death and life ; even as much as between the estate of Christ
humbled in the grave, and glorified in heaven ; and the like exceeding great
ness of power worketh in the one and other.

Again, 3. Consider the great superlative expressions the Holy Ghost
useth, besides the paralleling it with the instance given. It is not only
great power, but greatness of power, and that exceeding greatness. Now
such superlative expressions are never used concerning any attribute, but
when it is manifested in some work of God to the utmost, and more than
in other former works of his ; in comparison of which, these superlative
expressions are used and taken up. And indeed you shall find them only
used in the expressing his works of grace ; which being as it were nova
scena et ultima representatio, the last stage whereon his attributes are to
shew themselves, and act their parts ; therefore every attribute that appears

428

THE WORK OF THE HOLY GHOST

[BOOK IX.

on this stage in any act doth its utmost, most superlatively, beyond what
was done in former works of creation, providence, &c., and therefore every
attribute that bears a part herein, hath superlative expressions of it. Take
any attribute, viz., his mercy, which he shews in other works; when he
speaks of them as shewn in other works, it is in the positive degree, simply
thus, < His mercy is over all his works ;' that is, shewed in, and to them
all. But when he comes to speak of the mercy and love shewn in the
work of grace, he contents not simply so to express it, but he tells us of
' the riches of his glory,' and * the height, breadth, &c., of his love, which
passeth knowledge,' Eph. iii. 16, 18, 19. And he speaks of ' God who is
rich in mercy, according to the great love whereby he hath loved us,' Eph.
ii. 4. See what superlative terms he here useth, that are in no work of
common mercy, because indeed more mercy is shewn to one poor redeemed
soul, than to all the world besides. The like is of his power here, expressed
in other works of creation, it is expressed in the positive degree, Rom. i. 20,
%They' (says the apostle) ' express his power and Godhead.' But when
he comes to speak of the power shewn in the working of grace and second
creation, then nothing serves to express it, you see, but ' the exceeding
greatness of his power.' For it being a new creation, his last work and
way of manifesting his attributes, so every attribute must exceed in it ; for
that is God's manner, that his last works, if he do any, should be greater,
and clean put down the former. He observes it in deliverances, Jer. xxiii. 7,
and so in all other works. So as if he shewed power in creating at first ;
if he come to create again, he will have it be such a work wherein much
more power shall be shewn, even ' the exceeding greatness of his power ;'
for every wise agent, if he doth a thing over again, will be sure to exceed ;
he reserves the greatest to the last. Now, therefore, will you set the work
of creation by this work, and equal God's power in that with this here, see
how it equals it. Creation is a making something out of nothing. Why,
this work is a creation also ; it is called, 2 Cor. v. 17, * a creature,' and we
are said, Eph. ii. 10, to be < created to good works.' But yet there is
something more, for it is said to be * a new creature.' Now as in the case
of the covenants, Heb. viii. 13, speaking of the new covenant, he hath made
the first old, so this phrase, the new creature, implies, that there was an
abolishing of some old thing first ; and so the next words do certify us,
2 Cor. v. 17, ' Old things are passed away, all are become new.' Behold,
here is a greater work than was at the first creation, in that there was but
a making something out of nothing ; here are old things first to be destroyed,
to pass away, that is, come to nothing ; which to do, requires as much
power as to create ; and then new to be made. There is a great building, old
things pulled down, and abundance of rubbish to be pulled down and car
ried away, and then a new erected ; yea, all old things must be done away,
and all must be made new ; not a stick or stud that goes to old building,
will serve in the new. And yet this is not all ; for in the first creation,
only nothing was before, and nothing that opposed it ; though all made of
nothing, yet nothing against it ; but now in this work, these old things do
mightily oppose it, 2 Cor. x. 4, 5, Rom. viii. 7 : God hath much more
therefore to do, not only to destroy old things before he make new, but old
things that are enmity.

There is not only a changing of water into wine, which is done daily in
the grape, as John ii., but of contrary into contrary ; of hearts of stone
into flesh, and wolves into lambs, Ezek. xxxvi. 26, Isa. xi. 6. This is
greater than any miracle Christ shewed, and therefore he tells his apostles,

CHAP. IV.J IN OUR SALVATION. 429

that were workers with God, as it were, in this work, that greater works than
he did, they should do ; even as great as the greatest and last work Christ
ever did, in raising himself from death to glory.

Use. Is there such an exceeding greatness of power in the saving work
of God's grace, which interests us in the rich inheritance of glory ? Why,
methinks, this should begin to rouse and startle many of us, and make
every one of us, that look for a part and portion in that inheritance, to
consider with himself whether there is such a work of grace in his heart as
bears proportion, correspondency, and in the working of it answers to such
an exceeding greatness of power, so as necessarily it should draw forth so
much power from God to work it. For we cannot imagine God doth overdo
anything without imputation of folly : no wise agent will put more strength
to the working and effecting of a business than will necessarily work it, for
there would be so much strength as is overplus spent in vain, as the pro
phet complains. A king will not stretch out his prerogative royal, or send
an absolute mandate, use his extraordinary power, when the bare intima
tion of his pleasure will do it ; and therefore certainly God, who is said to
do all things in weight and measure, and who doth always proportion his
power to the work, will never exert such an exceeding greatness of power,
if less would serve the turn. Conclude therefore we must, that the true
work of grace hath all this power spoken of necessarily drawn out to work
it ; and therefore we should all do well to examine whether we have had
such a working on our hearts as bears proportion with such a power, so as
we can conclude and say, I feel such a work wrought in me, which no
power but the power of God, thus mightily unbared and manifested, could
ever have wrought ; and the prints of such a work we may safely build on,
as a note of election, as the apostle makes it : 1 Thess. vi. 4, 5, ' Know
ing your election, for that the word came to you in power,' &c. And,
indeed, I know no better way to distinguish the common workings of the
Spirit, which so many falsely take for notes of election, than by this truth
now in hand ; for though they be all works of the Holy Ghost, and works
of power also, yet not such as the exceeding greatness of power here
spoken of, and no less, should be engaged in them ; and therefore now,
to lay aside such as have had no working on the hearts by the Spirit
more than nature, who as those, Acts xix. 2, cannot tell by any working
that they have felt of the word and Spirit, whether there be any Holy
Ghost, yea or no ; and who are resembled unto the highway side, to let
them pass as those in Jude 10, ' who as brute beasts' know no more than
nature : let us examine you that think you have some work of grace to shew
for heaven.

First, Some will say, I am no adulterer, no drunkard, no unjust person,
but sober, chaste, &c. ; and is not this a work of God's power in me, and of
his grace, being more than nature ?

For answer,

1 . I grant it is a work of God more than nature, man's nature being as
fully prone to these sins as any other, and the Scriptures telling expressly
that God restrains such dispositions in men ; God kept Abimelech from
adultery, Gen. xx. 2, and Laban from hurting Jacob, Gen. xxxi. 34, &c.

Yea, and 2. I grant it to be a work of power, as great as to say to the
proud waves of the sea, Stay here your waves, and overflow not ; or as it
was to chain up the power of the fire from singeing the garments of the
three children ; so to say effectually to the pride, malice, and envy, &c., of
a wicked man, Boil not over, requires as great power ; and not only so, but

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[BOOK IX.

to work and stamp light impressions and tinctures of moral virtues, is a
work of great power. Yet,

3. It is not comparable to that power which wrought in Jesus Christ, in
raising him from the dead.

(1.) Because the instance of restraining grace alleged, is but keeping the
dead body from stinking, and putrefying so much as else it would, and
causing it to retain some of the colours a living body hath, though wan
and lifeless, which embalming of a dead body will do for many a year. And
so indeed that men are kept from stinking, and retain some colours
of justice, chastity, &c., is from an answerable embalming power of the
Spirit ; but this is far from that power which puts a new principle of life
into a dead man, and raiseth him up to life.

(2.) Restraining grace is but keeping in and restraining sin in men, yet
so as still there is not the less of it in a man's heart, as there is not the
less water in the sea, for bridling the foaming and raging waves of it ;
whereas in the work of grace there is an abolition or annihilation in part
begun of old things, so as they pass away and cease to be ; now that is a
power equal to creating.

And 2. There is an alteration of corrupt nature, inasmuch as a new
creature, and contrary workmanship wrought, so as the dross is turned
into pure gold throughout ; but those tinctures of moral virtues are not a
new creature in nature, changing it throughout, but a slight and superficiary
gilding of the dross, corrupt nature remaining so still ; which impressions
also are wrought and maintained, even by the help of what is left in cor
rupt nature, namely, the natural conscience, in which stamps of law are
written, and natural wisdom improved, both which stirred up, and actuated
by these apprehensions that vice is evil, virtue good, and that in wisdom it
is best, in a man's carriage here, to shun the one and follow the other ; and
that it is of profit and good report amongst men ; by means of these
thoughts, I say, such restraint, and the impressions of virtues are easily
wrought, even by the help of what is left in nature itself. Whereas now,
in the work of grace, the Spirit doth create anew by his immediate power,
and therefore it is called a new creature, and this made out of nothing that
was in the heart before to further the work.

To conclude : This stirring up of moral virtues, &c., is but as a new
dressing of an old garment, which though it may deceive some, and make
them think it is a new creature, yet there is nothing added to it that was
not, or might not be in it before ; only by the help of conscience and
natural wisdom some tufts of good are stirred up ; but in the work of grace
there is not only a new dressing of corrupt nature, but a putting it off, and
then a new man created, and that put on, Eph. iv. 22, 24, not a gilding
only, but a renewing throughout, changing us in the spirit of the mind,
turning the metal into gold to the bottom, ver. 23. But as for the super
ficiary tincture in such civil men, if not in time worn off, as gilding is, and
though it appears in their ordinary carriages of their lives, as set in such
and such a condition, yet let them be melted a little, and tried, put upon
some new temptation, cast into another fashion, then the base metal, the
corruption and naughtiness of their hearts, appear. Whereas a godly man,
whose heart is throughout changed, try him how you will, cast him into
what mould you will, yet the grace appears. I therefore earnestly desire
those that find no further work of power on their hearts than restraint from
evil, and slight dispositions to moral virtues, to consider of their estates.

I come to a second sort of men, and to a further work. For some will

CHAP. IV.] IN OUR SALVATION. 431

now plead, I find not only my heart thus embalmed, as you call it, by the
Spirit, and the corrupt lusts of the old and dead man, as they are called,
Eph. iv. 22, kept from stinking and putrefying, together with some additions
of moral virtues ; but I find some lively warmth wrought in my heart and
affections by the word and Spirit, even to such things, and by such motives
as the word delivers. In hearing and praying, &c., my eyes are enlightened
to understand and assent to those spiritual truths in the word, my heart so
far wrought on, and such stirrage of affections upon the consideration of
the truths delivered therein, as I can sorrow for my sin, tremble at the
threatenings, joy in the promises, and flickerings also of good purposes,
desires to obey, and some endeavours ; and I hope you will say, that it is
impossible, but that such a work as this should be only from the exceeding
greatness of God's power, a mere supernatural work of the Spirit of Christ,
above the power of nature in itself, as it is for a dead man to have warmth,
or move, or speak ; and one now that hath such a work of power will pre
sently say, as the magicians did, Exod. viii. 19, ' This surely is the finger of
God ; ' a work of the greatness of God's power ; such as this no wicked
man can have, that is dead in trespasses and sins.

1. I grant it is a work of the Spirit, and above the sphere of nature, and
its activity in itself alone, for it is a sure rule the apostle gives, 1 Cor.
xii. 3, that no man says Jesus is the Lord without the Spirit ; that is, no
man can have his understanding brought to assent to, and profess Christ
to be the Lord and Saviour, or any other truth preached in the gospel,
unless the Spirit persuade his judgment of it; much more to have the heart
wrought upon, and stirred up to good by such truths, is a work above nature,
and therefore of the Spirit. Why, but yet this is little for a man's com
fort, for the apostle in that place, as the rest of the chapter, speaks of
common gifts of the Spirit, communicable to reprobates, as that of healing,
&c. ; and besides the insurance * shews, that many wicked in the church, even
such as sin against the Holy Ghost, have had a supernatural working of the
Spirit, for they are convinced of the truth of religion and ways of grace,
which by nature they could never be, but by the Holy Ghost, which there
fore they are said to sin against ; so that a man, you see, may have a
supernatural working of the Spirit in him and upon him, and yet not a
work of saving grace ; the very insensible creatures have workings of the
Spirit on them : Gen. i. 2, it is said, * The Spirit of God moved upon tho
waters ; ' and suppose he moves upon the surface of thy heart, and hath
some supernatural working upon it, doth it presently follow then that thou
art in the estate of grace ? No more than it doth that the waters are.

2. I grant that it is the work of power, and that more extended and
greater than the former. For the former was but a power restraining cor
rupt nature, but this is an elevating, raising it to such acts as are simply,
and of itself, above its reach and own pitch ; and therefore, Heb. vi. 4, it
is so expressed and called, ' a tasting of the power of the world to come ; '
that is, the apprehensions of the world to come : as heaven, hell, the day
of judgment, of things belonging to another world, have powerful workings
on men's affections, being enlightened by the Spirit to apprehend them in
some measure and sort; insomuch as in Felix, Acts xxiv. 26, the discourse
of judgment to come made him tremble, so powerfully it wrought on him,
it shook his heart as a mighty wind doth an aspen leaf ; so King Agrippa's
heart, at the hearing of Paul's conversion and of Christ's sufferings and
rising from the dead, Acts xxvi., began to be stirred to have provocations
* Qu. ' ensuance ' ? or ' inference ' ?— ED.

432

THE WOKK OF THE HOLY GHOST

[BOOK IX.

to become a Christian. I forbear instances any more, and yet it doth not
follow that such a work as this holds proportion with the exceeding great
ness of God's power.

(1.) For though it be a work of the Spirit, yet it doth not follow it is
saving grace. Indeed, if the Spirit of God were a mere natural agent in
working, arid always did work ad ultimum potentm sua, to the utmost of
his power, as fire, which when it burns must needs burn as much as in it
can ; and the sun when it shines shineth according to the fulness of its
strength ; then indeed every man that had any working of the Spirit of
God upon his heart might certainly conclude that he wrought it by the
exceeding greatness of his power ; but the Spirit of God is a free and
voluntary agent, who therefore may and doth moderate his power in his
works ; puts more or less to according to the working of his good pleasure,
and hence now it comes to pass that every man, who is yet partaker of the
Holy Ghost and of his workings, hath not yet a saving work wrought in
him, such an one as draws forth the exceeding greatness of his power ; for
though it is the same Spirit that is in the regenerate, and works thus mightily,
yet you must learn to know from the apostle, 1 Cor. xii. 6, that there may
be * diversities of operations,' though the same God which worketh all in
all ; ' and all these worketh the selfsame Spirit, according as he will,' ver.
10, 11. And that you may see the truth of this, viz., that you may be
partakers of the Holy Ghost, and have your judgments thus wrought on by
enlightenings and affections stirred by supernatural objects, and yet all this
not be a saving work, take only one instance, which is that of Balaam,
that remained a wizard, a wretch, a devil, who went after the wages of
unrighteousness, 2 Pet. ii. 15, Num. xxiv. First, the Spirit of the Lord
came on him ; secondly, marvellously enlightened his eyes to see some
glimmerings of the true God, ver. 3, 4, and of the blessed estate of God's
people ; witness his expression, ver. 5, 6, to the 9th, and that so also as
his heart was wrought upon and stirred to desire that condition : chap,
xxiii. 10, ' Let me die the death of the righteous,' &c., and yet who will
say his heart was changed ?

There may be such a work upon a man's heart, and yet not the exceed
ing greatness of God's power go to work it.

(1.) As in the former instance of restraining power, so here in the
Spirit's elevating power, as I may so call it. Let us suppose a dead body
lay before you; it is in the power of a man bringing it to a fire, or by rub
bing, to stir up warmth in it. Let an angel come, he can take it up, inform it,
act it, so as it shall serve to move, speak, and perform the like actions of life.
And yet this body is not all this while raised up from death to life, nor can all
the sole-rubbing, or all simple moving it so by all the power of angels, ever
do it. So now, my brethren, is it in the point in hand ; besides the enabling
or restraining men's corrupt lusts, there is a farther working on corrupt
nature to perform acts of life in show, and as it were the Spirit enlighten
ing, warming, rubbing on men's affections by the word, and the things
revealed therein, moving them and carrying them on to good purposes,
endeavours ; and yet still this heart may be in itself dead, no new principle
of life put in, besides the present actings of the Spirit ; no new breath of
life as was breathed into Adam, who, 1 Cor. xv. 45, * was made a living
soul;' and therefore now when the Spirit ceaseth to move on this heart, as
the angel sometimes did on the waters of the pool, all symptoms of life
vanish, warmth is gone, and the heart is as dead as a log, as ever it was; as
Balaam's also was out of that good mood ; so that you see this is far short of

CHAP. IV.] IN OUR SALVATION.

the working of his power, which wrought on Jesus Christ when he was raised
from the dead ; a less power than this goes to the working of it. For such
a raising of dead bodies the devil hath often practised, carrying dead bodies
out of their graves. There is no such exceeding greatness of power goes to
such a work.

(2.) In reason also it may appear, that to the effecting such a work»as
this in man's heart, there needed not such an exceeding greatness of power be
drawn forth. For there need not any new principle, any new soul or life,
be created or infused into man's heart to make it capable of such a work
as this is. For there are principles remaining in corrupt nature, which if
but stirred, acted, elevated by the Spirit of God, are capable of all this ;
and simply to stir those principles up, and propound objects to them, and
so to act and affect them, is not a work of the exceeding greatness of God's
power.

First t I will shew this in the work of enlightening ; and secondly, in the
work of being affected with the things that the word delivers.

First, For the work of enlightening, there is in every man an eye of
understanding and conscience, which, though sin-shot (that I may allude to
the phrase of blood-shot in the eye) and defiled, Tit. i. 15, by reason of
which defilement it cannot indeed see the spiritual goodness as it is in
spiritual things themselves, 1 Cor. ii. 14 ; yet even this blood-shot eye
being able truly and really to apprehend the fearfulness of God's wrath, and
the torments in hell which come by sin, is therefore by consequence capable
to see an accidental goodness in Christ and the ways of God, viz., that by
them this misery may be escaped. And this defiled understanding is capable
to apprehend that the estate of the righteous after this life is glorious and
blessed (as Balaam did), though indeed and in truth, if once they came to
partake of it in heaven, the presence of God would be hell to them. Man's
understanding being naturally in the dark, to make it apprehensive of the
goodness of spiritual things thus far, there must be not only a propounding
these objects to it, but also a new light brought into it, which may make
manifest this accidental goodness, this goodness of them in the general
spoken ; for we are darkness, and it is light makes all things manifest ; and
therefore those that taste of the powers of the world to come (Heb. vi.) are
said to be enlightened ; that is, there is a new light brought in which did
not shine about their minds before. But now to bring barely a new light
into the mind is not a work of the exceeding greatness of God's power on
the mind itself; for it is but extrinsecal and outward, no more than to bring
a candle into a room to a man that hath some sight already, whereby he
sees new things, which being in the dark before, he saw not ; but there is there
by no intrmsecal principle put into the eye of the man, no alteration wrought in
it by this, as in a new creation and in a resurrection (to which this work
of grace is paralleled) there must be supposed to be ; and yet in some
degree or other God vouchsafes to every man that comes into the world
(John i. 9) some light wherewith their minds are enlightened.

But you will say, What is there further wrought on the understanding of
a regenerate man, which will hold proportion with the power manifested in
creation, and the resurrection of Jesus Christ ?

I answer, That besides shining upon the mind with a new supernatural
light, there is a new principle, a new eye, as I may call it ; a new power of
discerning put into and created in the understanding of a man, whereby he
is further enabled to see the intrinsecal spiritual goodness which is in Christ
and grace ; to see the beauty, the goodness of holiness of God's face and

VOL. vi. E e

434

THE WORK OF THE HOLY GHOST

[BOOK IX.

presence, which never entered into the heart of any carnal man. There
fore to this enlightening there is not only the Spirit of revelation given
(Eph. i. 18) ; that is, the Holy Ghost coming with a new external light,
making them manifest ; but there is also given an inward Spirit of wisdom
created in the mind itself, a new habit and principle of spiritual discerning
and of the wisdom of the just (for so Spirit is taken often in Scripture),
whereas the other are barely said to be enlightened. There is a new eye
created sig tniyvuGiv, on purpose to know them (Col. iii. 10), so it is in the
original ; there is a new principle of life put in, as in a resurrection there
useth to be. For so Christ expresseth it, John viii. 12, calling it the light
of life, that is, such a light as hath a new principle of light* joined with it,
and enableth a man to see spiritual things as a living, spiritual man should
see them, which is spiritually, 1 Cor. ii. 14 ; so that such a work as this
holds, you see, in Scripture expressions, proportion with the creation and
resurrection of Christ, to annihilate and bring to nothing flesh and corrup
tion in the judgment, &c. ; and in the room a new spirit of judging things
aright is created, a new principle of discerning spiritual things spiritually
(Eph. i. 17), called a ' Spirit of wisdom.' Spirit is taken for a new habit
or principle of judging wisely of things, and herein now the exceeding great
ness of God's power is manifested in a work in and upon the judgment
itself, in taking away that sin which covering it made it as a dead eye, in
regard of a right discerning of spiritual things, and then putting a new
principle of seeing things as a living man sees them, called therefore by
Christ, as distinguishing it from the light of wicked men, John viii. 12, ' the
light of life.' Here now is a work holds proportion with the power spoken
of, raising up a dead man to life ; whereas in the enlightening of a wicked
man there is no renewing of the judgment, but barely a light brought in,
actuating and elevating it to see and discern, so far as sin and that veil which
covers it will suffer it ; and to that no such greatness of power is required,
for there is not a new living eye put in, but only a new light, there being
a principle of seeing and understanding in a man by nature, already able,
by the help of the Spirit shining upon it, to have some glimmerings of
spiritual things.

And Secondly, For the work of good motions of joy, fear, and good pur
poses in the will and affections, there is a principle already also in the will
and affections of a carnal heart, which, if it be but awakened by such
enlightenings, stirs up such good motions and purposes in carnal men. If
you ask what this principle is ? I answer, it is self-love, which is the general
that commands the will and affections, and rouseth them ; but it and all the
affections are set afloat and raised up only to those objects which a man by
self-love apprehends to be hurtful or good for him. Nay, then, when by
such common enlightenings a man's carnal understanding apprehends hell
to be a dangerous condition, and that sin is the way to it ; that heaven is
an excellent condition, and that to leave sin and do good, &c., is the way
to it ; and by those moral persuasions are in the word, self-love is once
awakened, as easily it is ; a man's affections are set a- work to fear hell as an
evil, to sorrow for sin, that will bring him to it ; to rejoice in the news of
heaven as attainable, and to desire and begin to endeavour to take such
courses as will bring a man to it ; and so that affection of joy, sorrow, fear,
desire, may be elevated, lifted up, to be conversant about spiritual objects,
such as are sin and good duties, heaven and hell ; and yet not the exceeding
greatness of God's power go to work it, because there is already a principle
* Qu. ' life ' ?— ED.

CHAP. IV." IN OUR SALVATION. 435

even in a carnal heart which may be stirred with the apprehension of these,
and so set all these a-work, namely, self-love. So as the Spirit, to work such
good motions, shall not need to stretch forth the greatness of his power to
change the heart, and to create anything anew in it, as he doth in a
regenerate man ; but the old heart remaining carnal still, may by persuasions,
such as are in the word, and such considerations of being damned and saved
and the like, be stirred to all this, and to move only by such persuasions
and considerations, and to propound them in such a manner as they should
move, is no such great work of power. A good orator will do as much in
another case. So as the Spirit doth no more upon the heart, in this case,
than the light and heat of the sun doth upon a dunghill, shining upon it and
heating of it, by the power of both which it elevates and raises up vapours
in it, which yet were in it before ; to a higher place indeed than of them
selves they would ascend, namely, into the air ;. yet these vapours are not
changed, they are as stinking as before. So now is it in the working of the
Spirit. John the Baptist preaching the kingdom of heaven was at hand,
the Spirit of God went with this news to men's hearts ; both darted in beams
of light to understand some goodness in that kingdom preached, and also
warmed men's hearts and affections with the apprehensions of it ; there went
both light and heat with it, John v. 35, both which raised up and elevated
their understandings with the light to some glimmering apprehensions of
heaven's goodness, .and their affections,, yea, and wills also (for it is said
they rejoiced willingly, &c.) with the warmth to desire,, and joy in the news
of so great a happiness. Here indeed both were elevated to a higher object
than ever of themselves, without the concurrence and existence of this light
and heat from the Spirit, they would have ascended,, yet without any powerful
change wrought in men's hearts themselves, or any new principle put
into the heart, only the carnal heart, still so remaining,, by self-love stirred
up ; for in the 43d verse he says, that though they rejoiced thus in John's
ministry, yet they would not believe in him, and in ver. 42, that though
they did thus, out of love to themselves, rejoice in the news of heaven as
good for them, yet they had not the love of God in them to seek his honour
only and principally, and not their own, ver. 44 ; and certain it is that their
affections of joy and desire, which out of self-love were stirred to desire
honour from men rather than from God, the same affections out of the same
principle of self-love were stirred then to desire and rejoice in that kingdom
of heaven offered; and yet still the heart was as carnal, as unchanged, as
empty of the law of God as before, it being self-love only that set afloat
both the one and the other. And so in Felix (Acts xxiv. 20) the same
principle of self-love that would have made his carnal heart have trembled
at the news of being brought to Cassar's judgment-seat, made his heart,
remaining still as carnal, tremble at Paul's preaching of Christ's judgment
to come. And so in Esau, Heb. xii. 17, the self-same carnal affection of
Borrow, which self-love would have stirred up in him for the loss of any
outward thing, was stirred up in him to sorrow and weep for the loss of his
birthright and blessing, types to him of heaven ; and all in vain, for want
of true repentance, as some interpret, which he found no place for, though
he sought it with tears. And therefore thus to stir men's affections is not
simply in itself a work which argues the exceeding greatness of God's power,
seeing there needs no new principle be created in the heart which was not
there before, only the old ones stirred up and elevated and acted to a higher
pitch ; neither is there any true and intrinsecal change and alteration
wrought on men's hearts, or the affections themselves, only a setting them

436 THE WORK OF THE HOLY GHOST [BOOK IX.

afloat about new propounded objects, such as heaven and hell, they remain
ing still the same. There is indeed a new working upon the heart which
was not on it before. You will ask then what is it that is wrought beyond
this, which is an effect of this great power ?

I answer, first, by paralleling it with the power shewn in the creation ;
Eph. ii. 10, it is a workmanship created, as it were, a-purpose to good
works ; the difference of which from the former, I express by this simili
tude. An old clock that is out of frame, and set wrong, may be brought
to move about without any new workmanship bestowed upon it, merely by
new weights hung on it ; and so may the old man, the carnal, remaining
so ; and the wheels, affections thereof, be stirred by the moral persuasions
and considerations of heaven and hell, hung on by the Spirit ; and this is
but an artificial kind of working, which argues no great power in the agent,
but a skill rather that knows how to apply things will move it. But now
when the exceeding greatness of God's power comes to work, he takes the
old frame in pieces, and creates and sets up a new frame, a new piece of
workmanship, created on purpose for good works, by changing the heart
intrinsecally, putting new principles of life and motion to what is good ;
and though indeed those weights and considerations which move the carnal
heart, make it move the faster to what is good, yet this in itself is a frame
made on purpose, ' created to good works ;' which phrase implies and
imports a principle of motion inclining the heart that way of itself ; for
when God is said to create things to such and such an action, as the heaven
to move, the fire to burn, the ground to bring forth herbs, the meaning
is, he hath put such principles into it[as tend to produce such actions ; and
so to create a workmanship to good works, is to endow the heart with such
abilities, and actus primi, as they are called, as should enliven the heart to
good works, as actus secundi. And therefore this difference will evidently
appear between the work of good motions on a carnal heart only, and a
work of the greatness of God's power creating a new workmanship, namely
by this, that when such considerations are taken off, then the heart stands
still, hath no inclinations towards what is good in it ; when the Spirit
ceaseth thus sensibly to move and act the dead heart, it lies as a log,
without any principle or symptom of life in it ; whereas now a changed
heart, even in the greatest desertions, hath still a new workmanship in it,
the bent whereof is contrary to what is evil ; and if the weights of sin wring
it to what is evil, Heb. xii. 1, yet it is as winding the frame of a watch the
wrong way ; and the inward frame and constitution whereof still is for what
is good and holy, and God and the law commands. And why ? Because
this workmanship, though not stirred about, yet was created for good works.
And it is against the inward framing of it to be moved the other way.

In the second place, I answer, by paralleling it with the power shewn in
raising up Christ from death to glory, which is the instance in the text,
and which I mean principally to prosecute and insist on ; only I take the
other also for further confirmation sake, and because the Scripture in-
stanceth in that also, as an expression of the power which worketh in this
work of grace, calling it a creation. For now, if it be asked what new
principle it is which is thus created and brought into the soul, I answer, it
is a principle of new life, which, as another soul, raiseth it. For the
satisfaction of such I will therefore add this, before I come to what I have
further to deliver ; and it is a difference answering to, and serving further
to discover in what this exceeding greatness of power consists, for no other
must here be handled ; and in brief it is this. If thou findest another

CHAP. IV.] IN OUR SALVATION. 437

and a further principle than self-love stirring in, and raising up these thy
affections ; namely, godliness and respect to God ; then the exceeding great
ness of his power hath been, and doth work in thy heart. First mark the
reason and ground of this, for the thing in hand. He tells you the exceed
ing greatness of God's power is seen in this, in putting in and creating a
new principle and soul of spiritual life into the heart, and not simply in
stirring up the old one of self-love ; now what think you is this new principle
of life which this great power puts in besides that of self-love ? Look
into 2 Peter i. 4, * According as his divine power hath given' (mark here,
he speaks of a work of the exceeding greatness of his power) ' us all things
to life ;' that is, all the exceeding greatness of his power, all things to life ;
and what is that ? It is energetically explained in the next words, ' godli
ness.' Herein then consists the working of such a power as raised Christ
to life and glory ; giving or putting certain powers and abilities of a new
life, namely, godliness, into the soul ; and indeed to work this there must
be stretched forth such a power, for though there be a principle of selfness,
as I may so call it, which makes the carnal heart respect the good of
itself, and to be affected with joy or sorrow about that which tends to the
hurt or happiness of a man's self, yet in that vast ocean of man's heart,
by nature, there is not the least drop or disposition of godliness to be
found, which should stir a man's affections and raise them so high as to be
answerably affected with those things which touch simply upon God, have
relation purely to him. And therefore now, though the heart of a carnal
man may be stirred at the consideration of such things out of the word as
are suitable to, and apt, and fitted to stir self-love ; and thus it may be
more violently and turbulently than one who is sincere, yet in regard of
godliness his heart is dead ; such considerations wherein God is involved,
and his glory and cause is the principal ingredient, these lie in their hearts
and affections, like pills in a dead man's body; they stir not the humours,
nor these the affections ; or if they work, yet no further than their own
heart or happiness is enwrapped up with the other ; for why, there is no
suitable principle of life and godliness to work upon. Wouldst thou there
fore now distinguish thy affections of sorrow or joy at the hearing of the
word, or at other times, in thy own meditations, from those in a carnal
heart ? Mark if there be any drops or strains and dispositions of pure
godliness mingled with a great deal of flesh and corruption in the affections ;
for as oil, a few drops of it, keep themselves severed from the water, though
jumbled with them, so will small drops of godliness, and the having respect
to God, keep themselves pure in a sea of corruption, in thy affections.
There is a meaning in every affection ; as of the good, Rom. viii. 27, so
also of bad ; when thou art stirred to sorrow or joy in meditating or hear
ing of the word, observe the full meaning of those affections, upon what
kind of considerations they are thus set afloat. And that you may see
this difference between carnal affections and sincere renewed ones, under
this very notion grounded upon Scripture, and so may more distinctly
know how to apply it : 2 Cor. vii. 9, Paul had sent a letter, wherein he
had sharply reproved the Corinthians for a sin committed and suffered
amongst them ; by which this affection of sorrow for sin was much stirred
in them ; now mark how Paul, in this second epistle, speaks of this their
sorrow : * Now I rejoice ' (says he), ' not that you were made sorry ' (not
simply that their affection of sorrow was stirred for the sin ; that it might
have been, and they never the better), ' but that ye were made sorry after
a godly manner.' Mark it, here comes in this very distinction, even to

438

THE WORK OF THE HOLY GHOST

[BOOK IX.

this very purpose in hand ; if, when a man sorrows for sin, it be the con
sideration of God's dishonour that is wounded by it, that is thus laid to
heart ; and if such motives as lay open God's interest and relation in it
that wounded the heart, that raised up this sorrow in any measure in truth
to God ; so as it is not for that misery only which sin would bring on a
man, that makes him sorrow ; but that it is clone against his God, whose
favour he accounts more than his life, and whom to displease is as death
to him ; — as they, Zech. xii. 10, that are not said to mourn so much for
sin, or themselves, as for God, whom they had offended, and Christ, whom
they had pierced ; — then thy sorrow is after a godly sort. Which sorrow
being for thy offence against God, so much the more increaseth by how
much thou apprehendest he is pacified towards thee (as they, Ezek. xvi. 63) ;
and though thy heart should not apprehend so much, yet there are some
relentings in it for offending him whom thy soul loves ; so as, if now the
sentence of death were passed against thee, as at the latter day, and thou
wert out of hope, yet at thy doleful farewell from him, thou couldst find in
thy heart to down on thy knees and ask him forgiveness first for all the
wrongs thou hast done him. Is there any such whisperings of such a
meaning in thy sorrow ? This is from a new principle of life and godliness
infused into it, which nothing but the exceeding greatness of his power
could have infused; so also for thy joys, dost not only rejoice in the hopes
of glory, which thou conceivedst as good for thyself (as it is Kom. v. 2),
but also (mark the gradation, ver. 11 of that chapter), not only so, but also
thou rejoicest in God, apprehending thy heaven to consist in him, and com
munion with him, as one who is suitable to thy inward man, with whom
therefore thou shouldst find in thy heart to live and die ; and this barely
for those excellencies of holiness, wisdom, goodness, and lovingkindness
that is in him ; this being the top of thy joy, that he is such a God, so
holy, &c., and that he is a God to whom thou hast a relation and a refer
ence, and in whom thou hast an interest. If there be the least drop of
such dispositions running in thy joys, and discovering themselves in them,
then is there something pertaining to life and godliness wrought in thee by
his divine power ; for there is no principle at all left in corrupt nature
which could ever elevate thy joys so high, but it ariseth from a divine
nature infused, which in the same place, 2 Pet. i. 4, he says the same
power of God makes us partakers of ; for only simile gaudet simili. And
so, lastly, for thy good purposes and designs to fear and obey his command
ments : are they stirred up in thee only because sin is the way to death,
and good duties the way to life ? Or is there some further meaning in thy
desires, so as hypocrite or not hypocrite, heaven or not heaven in the end,
thou desirest and purposest to obey him ; and though in the end thy labour
should be lost to thyself, yet if God be a gainer by thee, thou shouldst not
altogether be sorry ; but yet sorry truly for this, thou canst do no more ;
are there any the least part of such dispositions covered and taken up in
thy desires and purposes ? There then hath been the exceeding greatness
of God's power dealing and tampering with thy heart, putting in a new
principle of godliness and life, to which thy nature is as truly dead as
Christ's body was in the grave. Such small drops and sparks as these cost
the Lord more power than creating the whole frame of heaven and earth ;
and sooner shall they be dissolved than the least iota of these shall utterly
perish, if all the power that is in God can preserve them to salvation.
Believe it, and build upon it ; such dispositions and such tangs of godliness
seasoning thy sorrows, joys, and desires shall never go to hell with thee,

!

CHAP. IV.] IN OUR SALVATION. 439

nor thou'with them. Therefore now, to conclude this, as Paul speaks of the
Corinthians' sorrow, so do I of all affections and good motions, rejoice not
simply in this, that you feel such affections stirred in you when you hear
sermons, &c., but if you find them stirring in the least measure according
to God, that he be aimed at in them, then rejoice ; by which principle of
godliness also a man sets up God in his heart above himself, is willing to
deny himself, so God may be exalted.

If, then, thou hast found a work of God in thee, which hath took thee off
from, and hath prevented thee in all thy natural designs, purposes, and
intents of thy heart, which thou hadst for thyself ; and hath wrought thee
another way, hath disposed thee to another end, set all that is in thee
a-work for God and his glory ; this is godliness, this is a mighty power, as
much as bringing in a new soul into a body, for a new end, is a new form.
Thus Paul was prevented of all his natural aims taken off from him, and
he makes it an evidence of his conversion, Gal. i., when he was most hot
in the pursuit of eminency in learning, credit among his nation, ver. 13,
then did God (says he), who had separated me, ver. 15, that is, appointed
and destined me to another end, ' call me by his grace.' * And the life I
now lead is not my own,' chap. ii. 20 ; 'it is not I, but Christ lives in me.'
As when he sins, he says, ' It is not I, but sin ;' so here, « It is not I, but
Christ,' when any good is done ; that is, I am not guided by the principles
and ends of my former life, when I did all for myself; but all is from
Christ, and for Christ ; he is the beginning and the end. That whereas
all were dead, 2 Cor. v. 14, 15, he quickens them with a new principle of
life and godliness, whereby they live not to themselves ; that is, they make
not themselves their end, but they ' live to him that died and rose again
for them ;' and this life is godliness. Whereas every man that is born into
the world begins, as Paul did, to trade for himself, and is bound some
whither, where he thinks happiness is to be had ; and he takes in loading
accordingly, with thick clay or pleasures, &c., fills himself with a thousand
vanities ; but when thou art converted to God, a contrary wind takes thee,
as it did Paul, and defeateth thee utterly of all thine own purposes, carries
thee strongly to another haven, to have another loadstar in thy eye ; a new
principle sets thee a-work to be a factor as much for God as ever thou wert
for thyself; and to that end thou thro west out all those vanities which will
tend no way to his advantage, as being bound for a port where thou canst
vend none of those thy former wares ; and this not as merchants do their
lading, in a storm, because they may sink thee into the bottomless lake, but
because they are unprofitable for God ; and as willingly as ever thou tookest
them in, thou throwest them out. Thy heart can know what wares will be
most for God's advantage, using thy wisdom to see what will bring him in
most glory, and thou dealest accordingly in such things as may increase
his revenue ; and though thou losest, yet art sure he shall be no loser,
being made as faithful to God as once thou wert for thyself. This is godli
ness, this is a new life, a new principle, and as great a power must go to
this as to raise up Christ from the grave to glory ; for this raiseth thy soul
from earth to heaven, out of thyself to God ; and is as much as to turn the
sun in its course, or to invert the order of nature. Thus nothing but an
almighty power can thus advance a man's aims out of himself, and make
all in a man subordinate to another. There is no principle in nature, if
not informed by godliness, can reach thus high, much less in corrupt nature.
Only let me add this, that the principle of self-love still remains in the
heart of a godly man, sets his affections afloat, and is a weight makes the

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[BOOK IX.

wheels move, and acts him in his actions also, and it ought to do ; yet so
as there is a farther principle of godliness, which elevates self-love higher,
and makes it subordinate. For as, when the reasonable soul is infused and
annexed to the sensitive, the acts of reason do not extinguish the acts of
sense ; nay, the senses are helped and perfected much by them, and they
subordinately concur and join together in most ; yet still so as the acts of
reason reach higher, and do guide and moderate the other : so this new
created principle, and fountain of life and godliness, infused into the soul
by God's power, doth not destroy the acts of self-love, only winds up the
will and affections to have higher reaches, even as high as God, in whose
glory our happiness lies, and so guides and moderates this other. But
now, it may be said, that though indeed to put in and to create in the soul
such a new principle of life and godliness argues great power indeed, and as
much as was spent in the creation of the world, but yet no more, if this were
all ; for simply to infuse and introduce into the soul this new life, is no more
than the breathing the breath of life into Adam, whereby he was made a living
soul. But this is not simply a creation, as I said before, but a new crea
tion, wherein not only a new life is put in, but old things, which resist the
bringing in of this life, are to be destroyed also. Yea, further, it is paral
leled, we see, with the resurrection of Jesus Christ, wherein there was more
than ordinary power spent, more than in the resurrection of others we read
of; for, Eom. i. 4, he was thereby with power mightily declared to be the
Son of God. Wherein, then, was this exceeding greatness of power spent ?
Was it simply in bringing his soul into, or joining it unto his dead body
again ? This much power must and did go to the raising again of Lazarus,
of him also who was raised by the prophet's bones. There was something
else, therefore, which in his rising drew forth this exceeding greatness of
power spoken of, for which I refer you to Acts ii. 24, where Peter, proving
to the Jews that Jesus was the Messiah and Son of God, he argues it from
the power manifested in his rising again, and that powrer not simply shewn
in bringing his soul into his body, or raising him up, but principally
in rescuing his soul first, and ' loosing it from the pains of death,' which,
if it had been possible, would have held him, but it was impossible they
should. There were certain pains then which hindered, and with much
power would have detained, had not the exceeding greatness of his power
broken their power, and in breaking this their power lay the miracle. ' God
raised him up,' says the text, * having (first) loosed the pains of death,' &c.
Now, what pains of death means he ? Bodily death only ? Those the soul
is rescued from in dying, and from these also were they rescued who were
raised before Christ. The word is udTvag, the throes and pangs of a woman
in travail, which, Isa. liii. 11, are called the travail of his soul, he in his
soul bearing that wrath which was due to us, verse 5 of that 53d chapter,
which pangs, because they tended unto death, and would have carried his
soul to hell with them, would have stabbed him outright, and sped it for
ever rising again ; therefore they are called the pains of death ; which pains,
had they seized upon any of our souls, would have for ever killed them and
detained them, for they had the power of death in them ; for if it had been
possible, they would have held him, but that they were encountered by the
power of his Godhead. They light upon one who was more than a creature,
who was backed by the almighty power of God, by which power he was
rescued from them, they and his soul were loosened, their power being first
subdued ; and therefore Peter, out of the Psalms, at the 27th verse, speaks
of a resurrection of his soul out of hell, and then a resurrection of his body

CHAP. IV.] IN OUR SALVATION. 441

from corruption in the grave. These pains encountered his soul whilst it
was in his body, but God left it not to their power, but raised it up to para
dise, and then put it into his body again, and therein principally was this
great transcendent power seen, which was declared by the rising of his body ;
and therefore he says, ' Death is swallowed up in victory ; ' now there is
never a victory gotten but where there is a contrary power opposing, and
that power subdued, crushed, swallowed up ; so says that text, ' If it had
been possible, they would have held him.'

Answerably now, in this great work of grace, that which draws forth this
exceeding greatness of (rod's power here spoken of, is not merely putting
in a new principle of life and godliness into the soul, but it lies in dissolv
ing the works of the devil, 1 John iii. 8, as in the other the pains of death
were loosened. For there are certain strong potent detainers, allurers of
the soul, to keep it in the estate of death, answerable to the pains of death,
which have a mighty power, oversway, and interest in the heart of man,
which nothing but the like power to that wrought in Christ could dissolve
and subdue, which, when God doth begin to work effectually, do put forth
their power, and if possible would hold him, but that a stronger comes and
subdues, conquers, and destroys that power, and so loosens them and the
soul, and rescues the soul from them. This you shall find expressed Col.
i. 13, where the apostle, with thanks, ascribes it to the power of God the
Father, that ' we are translated into the kingdom of his Son, and delivered
from the powers of darkness.' For all lies not in bare translating us into the
kingdom of his Son. There must first be a delivering out of the powers of
darkness ; which words tell us, first, that sin is nothing but darkness, and
Satan the prince of darkness hath a power over, and a kingdom in a man,
and such a power as will not easily give up and yield up a man's heart to
God, but will strive to hold a man as long as they have any power left ;
for so, secondly, the word delivering implies, namely, signifying a forcible
snatching out and rescuing from the enemies' hands ; it must be by a greater
power encountering that power. Sin will not part with a man without
blows, and stronger than the strong man must come and bind him, yea,
disarm him, kill, subdue, and destroy this power, or it will never yield.

For it is with this delivering out of the power of darkness as it was in
delivering Israel out of Egj^pt (which was a type of this), God is said to
have brought them out of Egypt ' with a strong hand, and a stretched-out
arm ; ' that is, with power drawn forth. Now, what was it drew out his
power ? Not barely carrying them out, but that he did it maugre the oppo
sition of Pharaoh, and all the power of Egypt, which withstood it to the
utmost ; therefore it is said, Eom. ix. 17, ' Even for this same purpose
have I raised thee (0 Pharaoh) up, that I might shew my power on thee.'
That he rescued them out of Pharaoh's hands by destroying his power,
therein was the stretching out of his arm seen. Answerably is it in the
work of conversion ; the power of darkness is set up to draw forth the ex
ceeding greatness of his power in destroying it. For as God sent messages
to Pharaoh by Moses to let his people go, so God deals first with the heart,
by his word and Spirit, striving and persuading to let the soul go free, and
to turn to him, but the power of sin denies it, and will not let the heart to
turn ; God then sends judgment after judgment, and what ? "Will you yet
let the soul go ? The pleasures of sin say no, and though some slight
flitting resolutions are often wrought, and purposes to turn, yet as Pharaoh
still returned to hardness, and Israel was undelivered, so do those purposes
vanish, and still the heart is kept under the power of darkness ; and if it

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[BOOK IX.

were possible to hold the heart, sin and Satan would. Well, but in the
end God comes with his almighty power, and kills and subdues the first
born, that is, the strength of sin (for so the first-born is called, Gen. xlix. 3),
snatcheth a man out ; and yet when the heart is a-going once in good earnest,
Satan and sin in the heart muster up all the power and forces that Egypt
can make, to stop the heart and detain it, and bring it back again, as Pha
raoh did. Then all the strength sin hath begins to bestir itself and make
out after it. And then is that great and main battle fought (even at the
first conversion), and the main and famous victory gotten, and great over
throw given to the power of hell and darkness in a man. By this exceed
ing greatness of God's power, subduing, killing, and giving it a deadly
wound, and destroying it, as he did the Egyptians in the Red Sea, the soul
is rescued and delivered from the dominion of them. This we may note
in the general, to help us to discern a true work of grace, wherein the ex
ceeding greatness of God's power is drawn, from those inferior works of the
Spirit formerly spoken of, namely, that the true work of grace is such a
work as wherein there was and is the utmost opposition that sin can make
shewn, and yet a foil given, a victory, a conquest gotten, which is not so
in those inferior works of the Spirit. There is not a delivering out of the
power of darkness in them ; that is, sin doth not shew its utmost opposi
tion against the inferior works of the Spirit, and so is not foiled, having
that power broken, as in this great work it is ; for otherwise, thk exceeding
greatness of power would not be seen, for the power of the conqueror is
not drawn forth but by bringing forth the strength of the adversary and
subduing it.

Now in those other lesser works of the Spirit, whether of restraining,
enlightening, and enlarging grace, it is not so. For those works are not
directly contrary to corrupt nature, though indeed above it, and elevating it
higher than of itself it could reach, yet not changing it by destroying cor
ruption. It is supra, not contra ; for it works upon those principles that
are left in it, namely, of conscience and self-love, and so insinuates itself,
and therefore is not contrary to it, as heat and fire is to cold and water,
which, when they meet, do fight to the utmost to destroy each other, and
shew their utmost power in opposing the conquest of the other ; but they
are in corrupt nature rather as those qualities the philosophers call symbo
lical, namely, as moisture stands with cold in water ; and therefore a form
of godliness stands with the power of sin, and often of some particular master-
lust. However, though the work of enlightening may procure a combat in
the conscience against the power of sin, in other faculties, yet not such as
raiseth the utmost of the power of sin, and then foils it ; neither doth it fight
against corrupt nature, but acts with motives suitable to self-love in corrupt
nature, drawn from such inconveniences as self-love in corrupt nature is sen
sible of, as shame, and hell, &c., so as it sets but self-love against itself, by
raising carnal desires after heaven, and to avoid hell, or desires of the world.
So as there is not stirred up a full, a direct, and high opposition in summo
ff radii ; corrupt nature is not provoked to bring forth its utmost forces.
Neither indeed doth the Spirit work in those inferior works, by delivering
the soul out of the power of darkness, making an insurrection against its
working, but by restraining it only ; wherein therefore corrupt nature puts
not forth much resistance. It is but binding of the strong man, and simply
to be bound, he will endure and suffer it, and resists not, as Samson did
not ; and a strong man laid asleep may be easily bound and be kept under
by a child, when he doth not put forth his strength ; and so the Spirit, in

CHAP. V.] IN OUR SALVATION. 443

those workings in civil men and others, layeth lusts asleep and binds them
with purposes and resolutions to leave them, and they resist not ; so as to
do this, there needs not the exceeding greatness of God's power. But now
true grace and the power of God coming in, the work of it is to deliver a
man out of the power of darkness by destroying it, and by coming to set up
and introduce into the heart a contrary principle of godliness in the soul, to
which corrupt nature is, in summo gradu, contrary, and is called ' enmity ;'
and therefore a man's lusts, and all the power of sin, fortify themselves
against it, shew their utmost power, as Samson, though being asleep, was
bound ; yet when the Philistines, his enemies, came upon him to take him
and kill him, he stirs up himself and his utmost strength, and the devil
knows all lies upon that battle ; so that by this you may know whether it
be such a work as in proportion of power answers to Christ's resurrection,
by this, if in thy conversion thou didst feel the power of sin to the utmost
opposing it, so as thou didst not think it had half so much power and inte
rest in thy heart as then thou sawest it had (for when one comes to grapple
with one, then he knows his strength) ; and yet, for all that, thy sin and
lusts were backed by the power of hell, so as, had it been possible, they
would have detained thee ; yet thou didst find they had the foil in thy heart,
lost ground, and God and Christ was set up as king there, so as thou feltest
thy heart loosened from them, and that as willingly and freely as ever thou
wert subject to it, then know this power hath wrought in thee.

CHAPTER V.

The greatness of divine power in our regeneration manifested from instances oj
the several parts of that work.

1 But you will say unto me, Shew us (as he said to Samson) in what things
principally this great power lieth, what there is in the heart thus strongly
to detain it, answerable to the pains of death, which God's power is to en
counter with, and loosen the soul from, and which to subdue, this exceed
ing greatness of power must be drawn forth.

1. The first particular instance we find, 2 Cor. i. 4 ; and we have it
there brought in just to our purpose in hand. For speaking of the mighty
power of God working with the word, he illustrates and sets forth that
power by shewing the powerful opposition it meets with and overcomes.
The weapons of our warfare are ' mighty through God.' And wherein is
their might seen ? ' In pulling down strongholds,' &c. You see there is
such opposition in the heart to be converted, as useth to be in a besieged
town of war, which will hold out as long as possibly it can, and to that end
it builds and casteth up strongholds and high forts, strong and high, which
the heart sticks to and will not be beaten from till they be beaten down ;
* To the pulling down,' &c., says the text ; for yield it will not, till they be
pulled down. Now the particulars he there instanceth in are reasonings
and imaginations. Some translate the one, some the other, that is, secret
dislikings, or not fancying the ways of God, with secret objections and argu
ments against them and the subjection to them ; as also high thoughts that
exalt themselves, high, proud, contrary thoughts of enmity ; two great and
mighty armies to overcome, and the Spirit had need to come against them
with no less than the exceeding greatness of his power. For you must
know that when the Spirit effectually converts any soul, he brings Jesus

444

THE WORK OF THE HOLY GHOST

[BOOK IX.

Christ into his heart, and sets up Jesus Christ there as king, and causeth
this fundamental law to pass, and be enacted by the consent of the whole
heart and greater party, in all the faculties, as the predominant rule and
principle to guide a man's whole life ; that it is absolutely best to obey
Christ in every particular passage of life, in every thought, in all conditions ;
that this, I say, is absolutely best for him, and necessary to begin presently.
This you have in the following words expressed, « To bring every thought
into the obedience of Christ ;' this conclusion hath been irremoveably and
irrevocably laid and fixed in the hearts of all the saints. So in the apostles,
as you may see by their expressing their resolution in a case of the greatest
difficulty when they were most strongly tempted.

2. Another particular instance of the greatness of God's power in our
regeneration, is his breaking off a man's heart from the pleasures of sin
and inordinate lusts. A man is as unwilling to part with them as with life ;
and therefore all the power that is in the heart resists what would loosen
them and the soul, and raise it out of that estate of spiritual death ; as any
thing would resist what would take life from it. And as death is a strong
thing, so is life also, and the law of it. And therefore the law of pleasures
is strong in all men that lie buried in them, we being by nature « lovers of
pleasures more than of God,' 2 Tim. iii. 4. Pleasures are so powerful,
because so suitable to the disposition of a man's heart, that a man hath not
the power, because not the heart, to resist them. And therefore you shall
find that men will say (and the Scripture expresseth it in their own phrase)
that such a pleasure they cannot leave. It is as the life to them, and they
can no more part with it than be willing to cease to live. So unclean wan
tons : 2 Pet. ii. 14, < Eyes have they full of adultery, which cannot cease
from sin ;' such power, interest, and sway it hath in their hearts. So,
Luke xiv. 20, when one who had lately married a wife was invited, he pro-
fesseth plainly, without any excuse, ' I have married a wife, and I cannot
corne.'^ The inordinancy of his pleasure in her had such hold in and power
over his heart, that though he be damned for it, and lose heaven for it, he
could not part with it. So that the same power which rescued Christ's
soul from the pains of death to that glorious life in heaven, must work to
raise that dead soul from the pleasure of sin unto the participation of the
life of God, and to delight himself in the pleasures thereof (for without
pleasure the creature cannot live), from which, by reason of those sinful
pleasures, he is estranged. Therefore our Saviour Christ, speaking of the
power and prevalency that the pleasure and sweetness of riches (for gain
hath its sweetness) have in the heart, says, Mat. xix. 24, ' It is as easy for
a camel to go through the eye of a needle, as for a man that trusts in his
riches' (as, Mark x. 24, it is expounded) 'to enter into heaven,' riches
being also one of a man's strongholds or towers formerly spoken of. So
Solomon says, Prov. xviii. 11, possessing the midst of the heart, and so
commanding the whole heart, as holds use to do the cities they are in, and
chaining all the munition and strength of the heart, as it is reckoned an
impossibility to scale these forts and break the heart from them, therefore
the apostles, apprehending that every man had some dear pleasure or
other, even poor men as well as rich, which was as dear to them, they
stand amazed and ask, 'Who then shall be saved?' And our Saviour
Christ goes not back from his word, only by way of distinction adds, that
1 with man this is impossible indeed ;' that is, all the power that is in man,
all the reasons, all the motives and persuasions he can be made apprehen
sive of, cannot ever effect this, divorce the heart and them ; but subjoins,

CHAP. V.] IN OUR SALVATION. 445

that with God all things are possible. Shewing plainly, as the greater
power pleasures have in the heart, so what power it is must go to work a
separation between the heart and them ; no less than that power to which
all things are possible, even the greatest impossibilities. If God could not
do all things, he could not do this. And, my brethren, do you know what
it is to part with the pleasure of a sin ? Which there is none knows but
he who has done it indeed ; and he that hath done it finds a greater
strength working in him than all the creatures have in them. It is not all
the persuasions of angels and men, not all the offers of eternity, can make
a man forego the bird in the hand, the present pleasures of sin, though
but for a season. And till a man come to part with them in earnest, he
never knew the greatness of their strength, and what power they have in
him. For then all the pleasure that ever a man did enjoy by and in a
lust, and all that he might do still, will be united and collected into one
temptation, to make it work the more effectually. And that which is of all
most dear will the devil set upon a man, as his last and strongest means
to prevail with him; as uncleanness did with. Augustine (as in his case
thus he relates it). It came to me, says he, when I was resolving to turn
to God, and plucked me by the sleeve, and casting the most pleasing
countenance that ever he saw, said, What ! will you forego me, and that
for ever ? Now, therefore, to find so mighty a power in a man, as with
Ephraim to say at thy conversion, 'What have I to do with idols?' so
with all the pleasures thou hast doated on ; and to part with them as freely
as ever thou didst follow them, even as young commencers do with their
money, as we use to say ; then know this exceeding greatness of power
hath begun to work in thy heart.

3. The third particular which, to loosen the heart from it, and to over
come it in the heart, draws forth this great power, is the world. For we
are ' dead in sins and trespasses,' and yet ' walk according to the course
of this world,' Eph. ii. 1, 2, and live to the lusts of men, 1 Pet. iv. 2.
And this world hath a mighty power in it to detain a man in the grave of
death. The men of the world, and the things of the world, are as grave-
clothes, as our coffins, as the mould of earth that covers us, and hinders
us from rising, as the great stone did Christ. And that a great power
comes and says. Arise, and stand up from the dead ! must be that power
which wrought in Christ when he was raised from death to life : John
v. 4, ' Whosoever is born of God overcometh the world.' Which argueth
the world hath a great power it puts forth to hold a man ; for where there
is no army, no fight, no power put forth, there is no overcoming, no vic
tory. And what is the power by which we are enabled thus to overcome
the world ? 1 John iv. 4, « Stronger is he who is in you than he who is
in the world.' The world hath a great power in you, and such a power as
none but God's Spirit could overcome and encounter with, and scatter ;
and therefore conversion is called, Gal. i. 4, ' a delivering us out of this
present evil world' by the Lord Christ, who having overcome the world for
us, overcame it also in us. For both the things of the world, and the men
of the world, have a great power in our hearts ; the good things of it, and
the bad things of it. The good things of it : the world is a large shop of
vanities, and every man's eye is fastened upon something, which works
and draws mightily. His heart stands as Jael at the door of her tent,
with milk in her hand, and cries, * Come in, my lord.' And we have all
as thirsty hearts as he had after the flattering courtesies, the honour of the
world, and the good opinion and good word of the world. What strong

446

THE WORK OF THE HOLY GHOST

[BOOK IX.

biases are all these to draw a man out of his way and course into the ways
of the world ! Receiving honour from men, how did it hinder the Jews
from Christ ! John v. 44. And so the disgraces and discouragements from
the world, from carnal friends that have power over us, as parents, masters,
husbands, very much prevail. Many would have believed, but that they
should have been cast out of the synagogues. There is a corrupt strain
and fashion of the world, which the apostle calls ' the course of the world,'
which men are carried away with as men in a dream ; which not to con
form unto is accounted matter of greatest shame, and thought the greatest
folly. And then also there are many entanglements and correspondencies
with carnal companions, and with those we have been by many kindnesses
endeared to, which are most powerful bands and ties to ingenuous natures.
And all these doth the god of this world represent, at a man's conversion
usually, as he did to Christ when he tempted him with the glory of all the
good things of it. And he knows how to varnish, and paint, and set them
forth in their best splendour ; and so also the disgraces, discouragements,
and dangers from the world, and these he represents in their worst visor.
Now, to be able to look upon all these goodly things as crucified things,
and as dead flowers which the Spirit of God hath blown upon — to choose
rather to suffer afflictions with a few poor despised ones in the world, who
are not of it — to get and stand out of the crowd as a man wondered at —
to be able to swim against the stream and tide of the multitude, the rage
and fury of oppressors — to have strength to break through all those weeds
of correspondencies with men, though never so great — to break off the
strongest leagues and treaties with them, and to venture all their enmity —
if wife and children (which are as hostages given to the world of amity with
it) hang about thy neck (as Jerome says in his first epistle), if father and
mother down upon their knees — to fling away the one and trample upon
the other — if thy friend, which is as thy own soul, entice thee (Deut.
xiii. 6) to forsake him — to have a heart and strength to do all this, and
not to be overcome, is from the cords of God's almighty power drawing the
heart. And yet the child of God finds such power working in him, as if all
the world lay between Christ and him, Christ would draw his heart through.
Nothing can hold him from Christ.

4. You have seen how the exceeding greatness of God's power is drawn
out in the work of sanctification ; let us see it also a little in the work of
true justifying faith ; which though to carnal men seems of all things the
most easy, yet to educe and bring forth the least act of it requires as great
a power as hath been spoken of, and therefore it is called, 1 Thess. i. 3,
TO Igyov <:n<y<r£w£, the work of faith, for the difficulty of it, the same ro sgyov,
the work of God, X«T' Igo^jjv, John vi. 29, which he especially commands,
and shews most power in working of ; yea, the same power that was shewn
in creating the world, and raising up Jesus Christ. We have an express
place for this : Col. ii. 12, ' We are risen with him through faith of the
operation of God, who hath raised him from the dead.' Faith, you see, is
a work of God's power only, * faith of the operation of God ;' as you say
of things that some one man only can make, it is an instrument of such a
man's making; so because God only can make true faith, it is called, by way
of distinction from false faith, a work of the operation of God. And if you
would know what power goeth to work and effect it, he adds, it is of that
God who raised up Christ ; for no less goes to make faith, whereby indeed
a resurrection is wrought likewise in the soul ; for he says, ' We are
risen with him through faith;' that is, in believing there is a work

CHAP. V.] IN OUR SALVATION. 447

wrought in your soul resembling the resurrection of Christ, which there
fore must have the same power drawn forth to work it. But you will say,
Wherein ?

1. To open this. Consider, that the raising one is putting life into a
dead man. Therefore faith, you know, is a new principle of life put into
the soul. ' The just shall live by faith ;' as our life lay in doing, under
the covenant of works, ' Do this and thou shalt live' ; so now in believing.
« The life that I now live is by faith of the Son of God,' Gal. ii. 20. It is
a principle of living in another, and fetching life from another, even from
Christ, in whom our life is hid, a going out of a man's self, for life, to him.

2. Consider, that every man by nature would and doth live in himself,
and that also by doing still ; though indeed and in truth all hope of life by
works of righteousness is cut off, though all our works are * dead works,'
yet we would live of our own, though it be less ; are loath to go out of our
selves for life to another, to depend upon another, in so great a matter as
life is ; to have the breath we live with, breathed out of another. Nature
is averse to nothing more than to this. Though Adam lost this power of
living in himself, yet as Samson, though his strength was gone, thought to
do as in former times, so do we, though dead and lost, think to live in
ourselves still ; to live by our hands, by doing still. And therefore all the
righteousness we have of our own, every good inclination, every good per
formance, maintains an opinion of life in us. As that church had a name
she lived, when she was dead, so we have an opinion we live, when we
are dead. So says Paul, Eom. vii., ' I was alive,' says he, when I was a
Pharisee. He thought himself a living man in God's sight, by reason of
what righteousness he had of his own, which he thought living works.

3. Now therefore, that we may be driven out of ourselves, to seek life
in another by faith, it is necessary we should be killed in ourselves, and
see, and apprehend ourselves dead men, and all our works dead works.
So says Paul in the verse before that, 20th verse of the 2d chapter, lately
quoted to this purpose : * I through the law am dead to the law, that I
might live unto God ;' I must be dead first in myself (he speaks it in point
of justification, as appears by the scope of the place), that I might live in
another : and therefore he adds, ' Nevertheless I live ; and the life I now
live is by faith ;' which life of faith can never come to be in the soul, till
the opinion of living in myself, and in my own righteousness, be destroyed.
And therefore says Paul in the same Horn, vii., ' I was alive indeed,' says
he, thought myself a living man ; « but when the law came, sin revived,
and I died :' that is, when I came to see the spiritual meaning of the law,
and what true holiness it required to life, I saw, that all my works were
unholy, dead works. That was one death, he saw he had no true life of
godliness in him, no ability to bring forth a living work ; and so could not
live by doing. But there was a second death worse than this : for ' sin
revived ;' he before had looked upon all this sin as small matters that would
never hurt him, no more than dead serpents would, and had regarded his
own righteousness as living works, which would maintain him eternally ;
but now, when God opened his eyes, sin revived ; he saw an eternal abound
ing guilt in the least sin, which stabbed and wounded his soul, for it con
demned him ; and, says he, ' then I died ;' I was so far from thinking my
self a living man, that I received the sentence of death in myself, and thought
that if there had been no more men in the world, I should have been
damned ; and I saw no hope of life in myself, and no more power to attain
to it, than is in a dead man.

448

THE WOKE OF THE HOLY GHOST

[BOOK IX.

4. Now then to infuse into this man, a new power of believing, a new
principle of life, namely, faith, by which he may see himself * twice dead,
plucked up by the roots ;' dead in regard of any work of righteousness,
whereby to be justified, or to live in God's favour ; dead in regard of millions
of transgressions, the guilt of which like poisoned arrows have wounded
him ; and seeing himself thus dead, he is engrafted into another, and comes
to apprehend and believe himself an heir of life, and to live in God's sight ;
from him to suck life and power to bring forth new works of life : thus to
raise him up when once laid for dead, is a work of God's mighty power.
For as soon may a dead tree engraft and join itself to a living root, or being
set in, as soon may it draw life from that root, and live again, and bring
forth fruit, as this man can come to live by faith in Christ. It is exceed
ing great power to bring a man that is alive in himself, to see he is dead ;
we are so conceited of our own righteousness, as to take anything as a sign
of life ; and as men fight and strive for life, so do moral and civil men
against that word that would kill them, and bring them out of conceit with
themselves. But when once the soul apprehends itself dead in itself, it is
ten thousand times harder to raise it up to fetch life from Christ, to get it
set into Christ. As before a man is humbled, there are many carnal pleas
the heart hath for itself, that make a man think he is a living man ; so
when a man is once humbled, there are as many pleas against the work of
faith, that do detain a man in the estate and opinion of death and condem
nation, especially when he is deeply wounded and stabbed with the guilt
of sin ; for the wounds of the guilt of sin are as incurable as the wounds of
the power of sin : so Ps. Ixxxviii. 10, says Heman (being wounded within,
and apprehending huoaself thus, a condemned man), ' Wilt thou shew won
ders to the dead?' that is, wilt thou ever raise my poor soul up to live
in tlry sight, pardon and heal all these sins ? It is a wonder, says he, if
ever this be done ; as great a wonder as to raise up a dead man to life, or
a man out of hell ; for as the pains of death detained Christ's soul from
rising, so the guilt of sin coming upon the conscience, with a thousand
fears and objections, keep a man's thoughts from ever daring to think that
he shall yet live, and that God will accept him. Even to raise up the soul
to the lowest act of faith, this power is required ; even to believe a man's
sins to be pardonable, this is required. For before he believes this, he
must be made partaker of God's vast thoughts in pardoning, Isa. Iv. 8. A
man must forsake his own thoughts ; and therefore a man that comes to
believe the pardon of his sins, must not bring the thoughts of a man with
him (for in that sense also he may be said to forsake his thoughts), for they
can never imagine God will pardon so much, till they be enlarged by a new
principle. Now the most in the world, having never been laid for dead
thus, think it nothing to believe ; but those that have, find nothing harder
and of greater difficulty. It is not in us to apprehend what infinite, vast
thoughts of mercy there are in God. And though this seems easy, yet when
a man is once enlightened to see the sinfulness of sin to be above measure
sinful, Eom. vii. 13, and that for multitude, they are as piles heaped up as
high as heaven, and as low as hell ; then to be enabled to see, and be con
vinced that there are such thoughts of mercy in God, as will swallow up
all these sins, as the heavens do the earth, and that they are but a point,
in comparison, to think that God thinks, when he looks upon these sins,
that though there are millions of them, yet he can pass by them, can find
mercy enough to pardon them ; and upon these thoughts, to rest and stay
a man's self ; and so to seek him, as not to be denied ; these thoughts are

CHAP. V.] IN OUR SALVATION. 449

as far above man's thoughts, as tho heavens are above the earth. There
fore doth the apostle pray, Eph. iii. 17-20, that they might have faith, and
so be grounded in love ; that they might be able to comprehend the height,
depth, breadth of God's love and mercy, pardoning and swallowing a man's
sins up, « which passeth knowledge ;' that is, above the reach of natural
men : it can never enter into their hearts, that there is such a depth, until
God elevates them to such thoughts of it ; and therefore the apostle farther
adds, « Now unto him that is able to do abundantly,' &c.

I will demonstrate this exceeding great power in working, in paralleling
it also with the work of creation, as I did the other. To which end con
sider, that to see the least creature arise and start out of nothing, argues
an almighty power : so also to lay and found so great and weighty a bulk
as is that of the earth, upon mere nothing, that the axle-tree and hinges of
it should be nothing, is one of those great works of wonder whereby God
in Scripture sets forth his glorious power to us. Now, such is the work of
faith whereby I believe Christ made all things to me, and in him all things
to be mine ; for it ariseth out of nothing, is founded upon nothing in a
man's self, which is the greatest miracle in the world. But you will ask
me what my meaning is, that true faith is founded on nothing, and how I
demonstrate it ?

For answer ; When God, and where God means to work true faith, he
first brings the heart unto nothing ; to nothing in its own righteousness, to
nothing in its own abilities ; that is, to see and apprehend itself mere nothing.
By nature we all apprehend ourselves to be something, and to have some
thing, out of that self-flattery which is in us1: Rev. iii. 17, « Thou sayest, I
am rich, and increased with goods, and have need of nothing, and knowest
not that thou art wretched, and miserable, and poor, and naked.' Now ere
God works faith in us he makes us know and apprehend this our nothing,
which the Scripture calleth ' poverty of spirit.' And this is the nothing
which I mean, not in statu entitatis, as in the rank of creatures ; but nothing
as in statu gratia, nothing in righteousness, nothing in abilities, ever to
please God ; nothing in the new world, though something in the old. The
soul sees itself to be worth nothing, as to what is to be possessed in the
new creation, unable to purchase anything which is to be enjoyed there, to
have interest in nothing but sin and hell. God by saving * things, that are
not,' confoundeth ' things that are,' 1 Cor. i. 28; that is, he confounds the
carnal men in the world which think they are something in wisdom, in
power, in righteousness, and have a subsistence within themselves, and on
their own bottom. These he confounds by things that are not, whom he
brings to apprehend and profess themselves nothing : ' That no flesh should
rejoice in his sight,' ver. 29 ; that they might have a new being and sub
sistence in Christ : ver. 30, ' Of him ye are in Christ Jesus, who of God is
made unto us righteousness, wisdom, sanctification, and redemption.'
When we are thus annihilated in ourselves, he makes Christ ours, and in him
we see all things made ours. That which makes these things real, and to
have a being and a subsistence to me, is my faith, Heb. xi. 1, which is
therefore called * the subsistence of things hoped for, and evidence of things
not seen,' and therefore a mighty power must concur with it to effect this.
Then, 2 Cor. iv. 6, he compareth that power, which God shewed in creating
the first perfect and glorious creature, light : ' God, who commanded light
to shine out of darkness, hath shined in our hearts, to give the light of the
knowledge of the glory of God in the face of Jesus Christ.' What was
before the light was made ? You shall find nothing but a rude, void chaos,

VOL. VI. F f

450

THE WORK OF THE HOLY GHOST

[BOOK IX:

a darkness and emptiness of all form ; a Tolui and J3ohu, which was next
door to nothing, which the Spirit immediately sustained and hatched ; it
had vanished to nothing else. And God said there, ' Let there be light,
and there was light.' Any one that reads this will say that God here mani
fested the exceeding greatness of his power. Just so doth God deal in
creating faith in our hearts, which are nothing but darkness in themselves.
He brings them first to a Tolm and Baku, an apprehension of their own
emptiness of grace, as that was of form ; to be nothing but darkness in thine
own apprehension, so as the soul is sinking, falling, going into nothing ; and
then didst thou feel the Spirit of God moving upon thy heart, working in
thee, and commanding light to shine out of thy heart ; even the knowledge
of God's free grace making Christ to be righteousness, sanctification, and
all things to thee. But now the common mock-faith, which is in the world,
which is so easy, which comes up alone of itself, riseth still out of some
thing in a man's self, is not thus founded upon nothing; their hearts never
having been thoroughly emptied of themselves, nor humbled, nor brought
to nothing, their faith stands not on the power of God, but upon themselves,
and therefore they think it so easy. Their own natural righteousness,
goodness of nature, justness of dealing, every good motion, holy duty per
formed, emboldeneth them to believe and think they shall be saved. And
they are deluded by that self-flattery which is in men's hearts, whereby
they are apt to believe good news, or anything which may make for them
selves, and whereby they think well of themselves, and are loath to think
so harshly that they shall be damned. And therefore they are light of
belief to think salvation theirs, and to take anything as an evidence of it ;
even as Haman, when he heard that the king would honour a man, pre
sently ho thought, out of his pride and self-flattery, that he was the man
whom the king would honour ; so says every man's heart naturally, as soon
as he hears of such good news as the gospel, I am the man whom God will
save. If there were but one to be saved, self-love should easily persuade
him he was the man. For pride makes him think better, and hope better,
and believe better of himself than of any one else ; especially if he hath
any natural goodness or acts of righteousness to shew for it, which, being
his own, he thinks well of. And this is the foundation and rise of common
faith, which is engendered out of the principles of self-flattery in a man's
self, and nourished, and backed, and fed by the righteousness which is in
a man's self; and what great power is there in working this ? Nothing is
more easy ; nay, nothing is more hard than to beat a man off from believ
ing thus well of himself. But if this were true faith, a man should have
wherewith to boast. God therefore, in those whom he means to save, works
true faith, which shall ascribe all to Christ and his free grace ; blows down
all the building of presumption : the foundation whereof was laid in self-
flattery, and natural pride, and good opinion of a man's self ; the walls
whereof were doubled with untempered mortar of a man's own righteous
ness (for the heart gets all the rubbish it can to maintain and strengthen
itself in a good opinion of itself), and God raze.th down all these to the very
foundation, puts a man clean out of conceit with himself, that instead of
thinking he is the man whom God will save, he begins to think that, of all
men in the world, he is the man must die, and sees more reason for it than
why all the men in the world should be damned ; and, instead of having
any good in him, he sees he is an ungodly person, void of all grace and
goodness, Horn. iv. 3-5, and that he is without all ability or strength to
help himself; no more able to believe than to climb up to heaven. When

CHAP. V.] IN OUR SALVATION. 45>1

ho is thus brought to nothing in himself, and to see no reason why he, of
all men else, should be saved, a mighty power is necessary to draw him to
believe on him that justified the ungodly, Itom. iv. 5, and to build his faith
upon nothing in himself, but upon God's free grace in Christ, and so to
raise his soul plunged into a gulf of misery, bladders pricked, no hands to
swim, that it can stand on ' the rock that is higher than I,' as David says,
Christ, and find footing on him, and so is raised out of apprehension of
nothing, now to be all things, and to have all things, in Jesus Christ.
The power of God working in that great work, TO igyov nitreus, the work
of faith, is declared to bo as great as to create the world by these three
things.

1. By raising up a soul, sinking in its own apprehension into nothing,
to believe seriously, that yet he is and may be all things in Christ ; and
though he hath nothing of righteousness, wisdom, &c., yet that ho pos-
ses.soth all things, as Paul speaks, 2 Cor. vi. 10, that out of such low
annihilating thoughts a man's heart should be raised to such' vast and high
thoughts, that once a man should dare to think that Christ and all his
righteousness is his, that sanctification, heaven, redemption is his, who
even now was nothing but sin, hell, wrath, and destruction; this is a work
of almighty power, greater than the creation of the world, for here is all
things come into the room of nothing.

2. Yea, and further ; whereas all the things Christ is made to me by
faith, as righteousness, &c., arc all 'things not seen,' Hob. xi. 1, things
out of a man's self, yea, out of a man's ken and reach by nature, and so
are to all carnal men in the world as if they were not, and so they reckon
them as nothing, because not seen ; reckon them as empty notions, that
have no being, no subsistence, because none in view ; that all these absent
things not seen should, by an unheard of art and way, be presented all
before me as real, present, subsisting things, to have a being to mo and
in me, as true, and real, and sensible a being to faith as the sun which I
see before me, John xiv. 21, as the meat which I eat (as Christ says, John
vi. 55), as real as the things I handle or embrace, Heb. xi. 13 ; that faith
should thus be the evidence of things not seen, and the subsistence of things
absent and hoped forr and cause therefore the heart to part with all things
at the present he enjoys and sees ; to bo made a possessor of these, such
reality doth he find in them ; what mighty power, think we, must accompany
the work of faith, that works so great a wonder and miracle, as to mak<2
absent things present, things hoped for to subsist, things afar off to. be in
a man's heart ?

8. Whereas a man hath no power to go out of himself to lay hold on
these things, thus presented and offered to him, finds in himself no more
ability to embrace, and grasp, and reach them, than to lay hold on yonder
.star, or upon the sun, and a man truly sees he hath no strength, R,om. v.
G, but is like one falling from a high pinnacle of self-confidence and pre
sumption, which is blown down from under him; and though looking up to
heaven, he sees righteousness, glory, all things in Christ, offered to be his
if he could catch hold upon them, yet, alas ! he is not only sinking and
falling down headlong further and further from them, but wants hands to
lay hold on thorn if he were at them, and nigh them — in this case now, to
have a man's soul drawn and wound up by the power of God, John vi. 44,
and carried up by the wings of the Spirit to the throne of Christ in heaven,
and to have new hands of faith given him, to embrace and apprehend him
of whom he is comprehended ; all these are so many wonders in the work

452 THE WORK OF THE HOLY GHOST [BOOK IX.

of faith, which requires as much power to effect as was seen in the creation
of the world.

And if any have not observed this power working thus in their hearts at
first, in bringing them first to nothing (God working upon some insensibly
and by degrees), yet they may discern the power of God working in their
faith, in continuing, backing, strengthening, and preserving of it ; for he
fulfilleth the work of faith with power, as well as he begins it with power ;
and if man lives not by bread only, but by God's command and power, then
the life of faith is much more continued with power. And indeed, if we
would define faith, what is it but the power of God drawing the heart to
Christ, and holding it to him ? John vi. 44,; and 1 Peter i. 5, < Ye are kept
by the power of God through faith ;' that is, the power of God is seen in
faith, and that in temptation especially, ver. 6, 7 ; and though in ordinary
passages of a man's life, when faith is not put to it, a man will scarce dis
cern this power backing it, when signs, and the witness of the Spirit, and
assistance in duties, do take part with faith, yet in time of temptation this
will more evidently appear, when the spurious faith, that is but a fruit of the
flesh, will fail ; but if true, he that maintained the oil in the cruse, that it
decayed not in the time of the famine, he will maintain that little drop of
faith in the time of temptation. For this is a sure rule, that which backs
thy faith in temptation was the begetter of it. As the woman, when her
child was like to be divided, laboured to save it, because it was her child,
so will God preserve that faith that is begotten by himself, when it is like
to be overborne. And know this, that if thy faith be true, it will be
tempted. Satan hath desired to ' winnow thee, but I have prayed' (says
Christ) ' that thy faith fail not ;' faith being that thing that Satan desires
most to winnow. Dost thou therefore feel the power of God backing,
strengthening, joining with thy faith, drawing thy heart to cleave to Christ,
maugre all temptations ? Dost thou feel faith an invincible thing, that will
never be nonplussed ? It is because God's power is in it. Let a flood of
temptations come in, yet faith, like a small drop of oil, will be above them
all ; and like a man hanging upon the top of a pinnacle, though ordinarily
he hath a stool to ease his hand, yet when the stool is taken away, still he
hangs ; so faith, when temptation takes all signs and props away, then
upholdeth the heart ; though the devil not only plucks the stool away, but
also strikes at the hand that holds it, yet still faith cleaves to Christ, and
that so as sometimes the hand is benumbed also, and feels not that it holds it.
Use 1. The first use is to convince those, who defer repentance, of their
low and light esteem of the work of grace, they ' erring herein, not know
ing the power of God ;' whereas if men apprehended that this work is as
much as to dissolve the world to nothing, and make it new again ; and that
it is as impossible for them, by their own power, to repent, as to do this,
they would set all aside, and think this one thing necessary, as Mary did,
and immediately begin to seek to God for it, and think that little time they
have to live were little enough for to beg so great a thing at God's hands,
and be glad if they could obtain it at last. But such is the foolish wisdom
of men, that think to grasp both the pleasures of sin here and heaven in
the end, that think to go beyond God and the devil also, thinking to put
God off with any repentance at their cast- away leisure, after the strength
and flower of their youth and years are spent in the service of sin ; and
after a long apprenticeship served to the devil, who takes them captive at
his will, think yet to give him at last the slip, to knock off his fetters, and
to escape ; as if repentance were within their own power, so playing with

CHAP. V.] IN OUR SALVATION. 453

it as the cat with its silly prey, thinking that one sudden leap will translate
them at once from death to life ; between which yet there is as great a gulf
as between heaven and hell. Away, you foolish sinners, that say in your
hearts as he, Deut. xxix. 19, ' We shall have peace,' &c. Go on to make
your own ghests* (as they, James iv. 13—15), chalk out what ways of
pleasures this day and the next you mean to walk in, at last meaning (as
your hearts tell you) to turn in and see where true repentance dwells, I tell
3<ou (as James says, in matters of far less dependence, and more in your
own power than repentance is), you reckon without your host ; it must be
the exceeding greatness of God's power must work it. If you dare yet
think it in your own power, go on and prosper, set your own times, put off
God still, who it may be now offers and begins to work it, and in your own
deceitful hearts appoint and take a longer day, and then break it and
perish for ever ; do. But if you think it be in God's power only (as, if
this text be true, it is), tremble to have such a thought ; take his time who
hath appointed a time for every work under the sun, the grass to grow,
flowers to spring, trees to blossom, and all in their season ; which when
past, dung and water, and use what means you will, they appear no more.

But you will say, If the greatness of his power work it, then he is able
to do it as well at one time as another ; and so no time is past with him.

I answer, That his power is regulated by his will, for his power working
anything, is his will. ' He worketh all things according to his good plea
sure,' and the ' counsel of his will ;' therefore, speaking of works of rege
neration, it is said, ' Of his will he begat us,' James i. 18. He is a free
agent, breathing when and where he pleaseth ; and therefore presume not
on his power at all times, unless thou beest sure of his will at all times.
Now that thou art not; for after that day appointed, he swears in his
wrath, ' they shall never enter,' Heb. iii. 18. As he dealt with Saul in
the matter of his kingdom, 1 Sam. xiii. 13-15, so with men for matter of
grace, Ezek. xxiv. 13 : When I would, they would not ; therefore I will not,
says God.

But you will say, I will seek him, and that earnestly,

I answer, Remember Esau, who in this is made a type of all neglecters
of grace offered in the gospel, Heb. xii. 17, as the birthright is made a
type of the grace offered in the gospel ; so his father is a type of God
offering it, he having sold it, as men do the offer of grace, for their lusts ;
his father could not change his mind, though he sought it with tears ; he
found no place for repentance : weep thy eyes out, it will do no good.

But you will say, I will then turn from my sins, take up new purposes
and resolutions to forsake them and confess them, and then I hope he will
repent and have mercy on me.

To this I answer, I confess you may do so ; only take this with you, that
there is a kind of repentance which is partly in your own power, such as
Ahab had, who mourned and went softly ; such as Judas, Matt, xxvii., who
repented himself, confessed, and restored ; such as they performed, Hosea
vii. 16, ' They returned, but not to God,' not doing it out of a changed
heart, which moves not God ; but to have a changed heart, a new life of
godliness put in, is not in thy power. For thou canst not make a hair
black or white, nor can a blackamore alter his colour, though his black
ness be but in his skin ; and canst thou change thy heart, thinkest thou,
sin being incorporated and blended with thy nature, so baked into thy
bones and the spirit of thy mind ? Tell me, can this heavy, massy lump,

* From the connection, the meaning must be, ' arrangements,' or ' plans.' — ED.

454 THE WOEK OF THE HOLY GHOST [BOOK IX.

the dregs of the world, the earth fastened in its own centre, can it remove
itself and become a star ? Can all the creatures, angels, men, if they set
their shoulders to it, with all engines, move it a jot off the hinges it hangs
on ? No more can thy heart move itself, being as averse to what is good
as the earth is to move upward, as fixed upon sin as the earth upon its
centre ; and as great a distance is there between the state of grace and
nature as between heaven and earth.

But you will say, I will send for a minister or some good man to help
me, and speak peace to me at my death.

Still this doctrine answers you ; it is God's power only can do it. Send
for all the angels from heaven, the whole college of physicians, let them
come with all their balms, yet as he said, 2 Kings vi. 27, if God do not
help thee, they cannot ; for this birth is, John i. 13, not of itself, or the
will of man, but of God. Though the minister preach then the gospel of
peace to thee, yet unless God makes an echo to thy heart, they are but
tinkling cymbals : Isa. Ivii. 19, ' I create the fruit of the lips, peace ;' talk
they of peace never so much, unless God speak peace, and create it, as the
fruit of those words, by an almighty power, thou canst not have peace.
4 The wicked are as the troubled sea, which cannot rest ;' when the sea was
troubled, Matt. viii. 24, could all the disciples still it ? Could all their
anchors save the ship and stay it ? No ; ver. 27, Christ only did it. So
when thy conscience is tossed at death, and when the waves of thy sins
arise, and the devils, as the winds, are let loose to join with those waves,
who can command them silent ? Sooner mayest thou command the thun
der silent, that roars in the midst of heaven ; and then thou, poor wicked
wretch, art tossed, overwhelmed, and no anchor will hold or stay thee ; no
prince of peace comfort thee ; and suppose now all men speak things of
peace to thee, yet ' there is no peace to the wicked, says my God ;' and if
he says no, his word will stand.

But thou wilt say, I am of an ingenuous temper, and soft to the impres
sions of good, so as at any time when I consider things, I find my heart
moved.

I answer, Suppose it ; yet if this be true that God's power must work
it, thou, for all thy good nature, art as far off as another in regard of any
active concurrence to it ; as take a piece of soft wax, and another of hard, the
soft is no more able of itself to work the image and impression of any thing
upon it than the hard, but a hand and seal must stamp the one as well as
the other. So is a good nature, as you use to call it, as empty of the
image of God as the crookedest, and as unable to stamp that image as the
most perverse. It must be God's Spirit (for it is the seal of God, and so
called, Eph. iv. 30) must stamp and work an impression, as well as upon
the hardest heart, upon thy soft heart : this you may see in the example
of the young man, who was ingenuous, soft, pliable, and Christ loved him ;
yet of him Christ says, and upon occasion of him, that it was as easy for
a camel to go through the eye of a needle, as for a rich man to go to
heaven.

But some will say, If I should now set myself to turn, I fear my case is
desperate, and there is no hope, I am so hardened in evil.

Ans. The power of God being it which must do it, thou mayest come to
repentance, though thy heart be never so hard. At the latter day the
earth and elements shall melt with fervent heat, and is he not able to melt
thy heart ? Look now on the frosty weather : though all men could not
thaw it, yet stay, thou shalt see it thawed ; and cannot he dissolve thy heart?

CHAP. VI.] IN OUR SALVATION. 455

But thou wilt say, My heart is full of sin, and of the works of the devil
in it, and hath so long lain in them, that it cannot be healed.

I answer, He raised Lazarus, though dead four days, and he stunk ; and
why not thee also, though thou art not only dead, but stinkest in thy sins ?

CHAPTER VI.

the virtual cause of regeneration is the resurrection of Jesus Christ. —
What influence it hath to raise us to a newness of life.

Blessed be the God and Father of our Lord Jesus Christ, ivhich, according to
his abundant mercy, hath begotten us again unto a lively hope, by the resur
rection of Jesus Christ from the dead. — 1 PETER I. 3.

By the resurrection of Jesus Christ from the dead. The next thing to be
considered is the virtual cause of regeneration, namely, the resurrection of
Christ.

The words may, first, either refer to our hope, as being the cause of it :
for in that Christ is risen and ascended, lies our hope that we also shall, as
the apostle connects them, 1 Cor. xv. 17, 20, and it is the inference which
the apostle makes, Col. iii. 1, 3, 4 compared, that he, being risen, ver. 1,
and being our life, ver. 4, therefore when he appears in glory, we shall
appear with him. And this it was that made the primitive Christians (as
with good news) thus to salute one another, ' Christ is risen, Christ is risen.'
' Because I live' (says Christ), * you shall live also,' John xiv. 19 ; and
therefore, 1 Tim. i., Christ is called * our hope.'

Or else, 2, it refers to being begotten again. And this seems here to be
the most probable reference. Only this is a rule I take in interpreting
scriptures, that when any passage relates to two things, I take them both.
But here I shall only speak of the last reference, because the dependence
between Christ's resurrection and the new birth is the most difficult to dis
cern. To shew the affinity of these two, and to explain this in general, I
shall say two things.

(1.) That Christ's own resurrection is called his being begotten; so,
Acts xiii. 38, that place in the 2d Psalm is applied to his resurrection,

* This day have I begotten thee,' &c. The reason whereof I take to be
this, because when the human nature first entered into that estate, which
primitively was ordained for him by his Father (for he should not have
come into this world clothed with infirmities but for sin, Rom. viii. 3.
But the world to come was ordained for him, as this world was for the
first Adam) ; his first entrance into that his world being at his resurrec
tion, it may truly be called his begetting, as being then first brought forth into
that his world. And so I understand the coherence of those two verses,
Heb. i. 5, 6. That begetting spoken of, ver. 5, was his resurrection,
which was that his first * coming into the world ' mentioned, ver. 6, namely,
that world which is called 'the world to come,' chap. ii. 5. Now, as his
resurrection is called his begetting again, so our resurrection is called our
regeneration. So you have it in those words of Christ, Mat. xix. 28,

* Those that follow me, in the regeneration shall sit on twelve thrones,' &c.,
which refer rather to the time of the resurrection, which is the restitution
of all things (as Peter calls it), than to the time of following Christ here,
although they may relate to both. And therefore we find, Luke xx. 36,

456

THE WOKE OF THE HOLY GHOST

[BOOK IX.

the children of God are called by a new title, which ariseth from God's
raising them up, it being a begetting them anew as his children. The
words are observable, for they are said to be ' the children of God, they
being the children of the resurrection,' or peculiarly for this, that they are
raised up by God. And there is this particular reason in it : for in 'their
first begetting, as men, God was but ' the Father of their spirits,' they hav
ing other bodily « parents of their bodies and flesh,' Heb. xii. 9 ; but now,
in the resurrection, God becomes a father anew unto their bodies, and the
whole man, raising them up, and joining both body and soul together; and
so they become « the children of God, being the children of the resurrec
tion.' And therefore also it is that the redemption at the resurrection of
the body is called 'the adoption,' Rom. viii. And to this purpose also is
that phrase, Col. i. 18, where Christ is called 'the first-begotten of the
dead ; ' the resurrection being a begetting both unto him and them, and
because they are raised by virtue of his resurrection, therefore he is called
' the first-begotten.' Wherefore, that there should be some special affinity
between Christ's resurrection and our new birth is not unlikely. But
more expressly those two places, Col. ii. 12 and 1 Peter iii. 21, do ascribe
the new birth of a believer unto the resurrection of Jesus Christ. « The
like figure whereunto even baptism doth now save us, by the resurrection
of Jesus Christ.' Baptism is the sacrament of regeneration; and when
the apostle says, « Baptism saves,' his meaning is, that the grace in bap.tism,
which is regeneration (for that is the thing sealed up) wrought by Christ's
resurrection, doth save us. And the like to this is that in Col. ii. 12.

(2.) The second thing in general to be observed is, that though all the
works of Chrkt for us have an influence into his works in us and upon us,
yet so as some are more especially attributed to some work of Christ than
to another, and some things in every work in us, more peculiarly to some
of his works for us than to others. That being true of Christ's work for
us, that is of the works of the trinity, that though all works are common
to all the persons, yet some are more peculiarly attributed to the Father,
as election ; some to the Son, as redemption, &c. ; and likewise in every
work something more peculiarly attributed to one than to another : as in
conversion, drawing us to Christ is attributed to the Father, John vi. 44,
and sanctification to the Holy Ghost. And answerably is it in the thing in
hand, the work of regeneration, wherein mortification, or destroying the
body of sin, which is one part of it, is attributed to his death, Rom. vi. 4,
and the begetting, or infusing a new principle of life into us, unto his re
surrection, ver. 5 of the same chapter. And thus likewise in justification ;
the matter of our righteousness which is imputed is Christ's obedience unto
death, but the imputation itself is ascribed to his resurrection, Rom. iv. 25.
And so, Rom. v. 10, our reconciliation is attributed to his death, but our
preservation in that estate unto his life and intercession.

And then, to shew why this new birth is thus peculiarly attributed to his
resurrection.

1. It is not by way of merit only, for the merit or price laid down was
fully accomplished and paid at that instant when he arose out of the grave
(which was the last part of his satisfaction, and when he arose out of de
basement), but his resurrection was the entrance and first step into his
glorified condition.

- Neither, 2, is it simply in respect of application ; that he arose again to
live and send the Spirit to work regeneration in us (as Rom. v. 10, where
we are said to be ' saved by his life'). For in this respect, his resurrection

CHAP. VI.] IN OUR SALVATION. 457

hath but the same common influence which it hath into all other works, as
upon justification, &c. And indeed, to speak properly, his death is the
meritorious cause, his intercession the applicatory cause. But his resurrec
tion is the virtual cause, as by virtue of which it is wrought. And, there
fore, Phil. iii. 10, it is called 'the virtue of his reconciliation.' A dew
comes from his resurrection, like the 'dew of herbs,' as the prophet Isaiah
calls it in the 26th chapter of his prophecy, ver. 19, which (as there)
causeth the conversion and calling of the Jews, and their resurrection unto
life, even as the dew from heaven causeth the herbs to grow out of the
dead womb of the earth. Therefore Christ is called ' a quickening Spirit,'
as Adam * a living soul,' 1 Cor. xv. 45, Adam being able indeed to convey
life, but not to quicken dead hearts, as Christ doth. Now, this virtue con-
sisteth in, or ariseth from, two things, or rather shews itself in two things.

(1.) In that the very same power that wrought in Christ when he was
raised up works in us to beget us again. So Eph. i. 19, 20, it is expressly
said, that ' the same power that wrought in Christ when he was raised from
the dead, works in them that believe.' It is no less, yea, it is the same ;
and this to work faith, Col. ii. 12. And so, Rom. viii. 11, the same Spirit
that raised up Christ raiseth us up ; our souls here, and our bodies here
after. And it not only required the same power (as I have elsewhere
shewn), but the same power was engaged by his resurrection to work this
new birth in us. For Christ rose not as a private man, but as a head, and
as 'the first fruits of them that sleep,' 1 Cor. xv. 20, and 'the first-begotten
of the dead; ' and so, in a way of representing their persons therein, thereby
engaging the same power to work in them the members, that wrought in
him the head, because he rose with them considered as in him, and he hav
ing that power for their sakes, to shew that first in his natural body, which
afterward he was to shew in his mystical.

(2.) Christ's resurrection is the exemplary cause of our regeneration,
according to which, the Spirit, or that same power that wrought in him,
works a work in us conformable to his resurrection, as the pattern of it.
And so, although an exemplary cause hath of all ordinary causes the least
influence, yet this hath more than such ordinary causes use to have ; and
that by virtue of a decree, or ordinance given out by God, that we should
as well 'bear the image of the heavenly, as of the earthly Adam.' This
law was given to grace, as well as nature, and so gives force to Christ's
actions, to conform us and ours unto them ; as it did to Adam's actions,
to transform our nature unto his (as his corruption doth, by the law of
nature). And thus our begetting again (which is by the infusion of a new
life) bears the image of Christ's resurrection, and so is attributed unto it ;
the rule being, that that in Christ should have an influence more special
to work in us that which was most like thereto. Thus, Rom. vi. 5, it is
expressly said, ' We shall be baptized into the likeness of his resurrection.'
Now baptism is the sacrament of regeneration, which resembles, in the dip
ping under water and coming forth again, our burial with Christ in his
grave, and our rising again by faith and a new life : Col. ii. 12. Now then,
I shall let you see in general the similitude between Christ's resurrection
and our regeneration.

1. As the resurrection of Christ was the great ' declaration of him to be
the Son of God, with power,' Rom. i. 4 ; so is the regeneration of a believer
the first declaration of his being a son of God, and the first discovery of
his election.

2. As Christ's resurrection was the first step unto his glory, and to that

458

THE WORK OF THE HOLY GHOST

[BooK IX.

exaltation that followed that his resurrection, so regeneration is the foun
dation and first step unto all those privileges of a Christian that follow upon
the state of grace, where unto this is the door, or first entrance. I might
shew this more particularly in the principal parts of regeneration ; as,

(1.) In the work of faith, in a rising from under the guilt of sin.

(2.) In the work of sanctification, in a rising from under the power of
sin. For we are dead in respect of both ; dead in respect of guilt, as a
man condemned is said to be a dead man, bound over to death ; dead in
respect of the power of sin, as a man whose soul is gone is dead, he being
unable to move or stir, because he wants a principle of life. It is faith
which raiseth us to a life of justification, as, Kom. v. 18, it is called. And
this it doth, as really from the state of condemnation, which change is called
a ' passing from death to life,' so also apprehensively ; that is, from the
apprehension of being under the guilt and condemnation of sin ; which
apprehension is wrought by humiliation, wherein the Spirit condemns a
man, and binds him over to guilt and death (and therefore, Rom. viii. 15,
he is called « the Spirit of bondage'), and also gives a man up to the law,
which shuts a man up with a guard or garrison, as one condemned, until
faith comes, Gal. iii. 22. For therein God's dealing with the Jews was a
type of his proceeding by a Spirit of bondage, wrought in those God means
to convert. And so the Romans are said to have received the Spirit of
bondage. God also stayeth the sinner with that guilt: Rom. vii. 10, 11,
' Sin revived, and I died,' says Paul, when he was humbled. And out of
this death doth faith raise the soul up to a 'justification of life.' There
fore, Col. ii. 12, it is said, « You are risen with him through faith of the
operation of God, who hath raised him from the dead.' For it is faith
which makes a man live in God's sight, and enjoy his favour, which is the
life of the soul.

CHAP. I.] IN OUE SALVATION. 459

BOOK X.

Of the two essential properties of inherent holiness and sanct ification . — That a
regenerate man makes God his chiefest good. — That he also sets up God and
his glory as his chiefest end. — A trial of difference between a regenerate and
un regenerate man herein. — That there is also an eminent disposition in the
new creature, inclining a regenerate man earnestly to desire, and endeavour
to convert others to God.

CHAPTER I.

That every man hath something which he makes his chiefest good. — What men
unr eg ener ate place their chief good and happiness in, and in what the re
generate place theirs. — That there are two chief treasuries in which the good
things of men are laid, viz., heaven and earth.

But Abraham said, Son, remember that thou in thy lifetime receivedst thy good
things, and likewise Lazarus evil things : but now he is comforted, and thou
art tormented. — LUKE XVI. 25.

Lay not up for yourselves treasures upon earth, where moth and rust doth
corrupt, and where thieves break through and steal : but lay up for your
selves treasures in heaven, where neither moth nor rust doth corrupt, and
where thieves do not break through nor steal ; for where your treasure is,
there will your heart be also. — MAT. VI. 19-21.

ALL creatures are said to have their life, motion, and being in God, Acts
xvii. 28. But this is only as he is their efficient cause, and upholder of
them by his power. It is in like manner said, that « God hath made all
things for himself, even the wicked,' Prov. xvi. 4, namely, as thesis cui,
or external end. He by his power and wisdom ordered all their beings and
motions to his own glory. But it is the privilege, yea, essential constitu
tion of the new creature, to hold of God by a more near and intrinsecal
tenure or copy, even for its very being, to have its life bound up in God,
and that in a double further respect unto him. Namely,

1. To have its life, actuation, and motion, and stirrings of all within itself
to lie and consist in God himself, as known and loved by itself as the close
object and matter of its happiness and comfort. And

2. To have God made unto it, from the inward constitution and tendency
of itself, its proper, natural, principal end, its own intrinsecal end or finis
cujus, and more intrinsecal unto it than itself is to itself He is the load
star that guides, and loadstone which quickens all the motions and ten
dencies of all within it, and which draws them all into, and carries them
along with, itself.

460

THE WORK OF THE HOLY GHOST

[BOOK X.

And look, as the understanding and will are two essential faculties in the
soul, so to make a man's chiefest good, and a man's chiefest end, these are
the two essential properties of the new nature that do constitute it such,
and are proper thereunto. The soul was originally made for God, so as
both to glorify him, and also to be made happy in him ; and holiness in
the soul, and that principle alone, doth fit it for, and elevate it unto both
these. Therefore in some scriptures you find it termed, < the life of God,'
as Eph. iv. 18 ; sometimes * the glory of God,' Rom. iii. 23.

The first of these is my present subject in design, and to call all yonr
souls to an account, what it is you account your chiefest good. All men
of knowledge, brought up under the light we enjoy, out of ordinary convic
tion of what God is, and out of common experience of the vanity of the
creature, do acknowledge and profess this God to be the chiefest good as
to the speculative part ; but that which we seek after is a discovery of what
men do herein practically and really in the daily actings and motions of
their souls towards God, and into God, and not what men profess him to
be in reason. All will say, We hope for happiness from God in the other
world, when they can live no longer, though all their lives here they live in
the creatures. But the inquisition is, what men do make here in this life
their chiefest good, and do live upon it, and are taken up therewith, either
in the pursuance or enjoyment of it, and this with difference from all carnal
men in the world.

It is uttered as the common cry and voice of the many or multitude :
Ps. iv. 6, « The many will say, Who will shew us any good ? ' That is the
common voice and cry of nature, common to good and bad ; but how then
are wicked and godly men differenced and distinguished ? Even by this,
what good things their souls make their good things. There are multi
tudes of scriptures to evidence this ; Luke xvi., Christ's chief scope indeed
was to shew the vastly differing conditions of a rich wicked man, and of a
poor saint in this world, and in that to come. How plentifully the rich
man lived, and what he enjoyed according to the opinion and desire of his
own heart, the 19th verse relates : ' There was a certain rich man, which
was clothed in purple and fine linen, and fared sumptuously every day.'
And how miserable the poor man was : ver. 20, 21, 'And' there was a
certain beggar named Lazarus, which was laid at his gate, full of sores, and
desiring to be fed with the crumbs which fell from the rich man's table :
moreover, the dogs came and licked his sores.' He was in his body full of
sores, and so in continual tortures, unable to stir, for he was laid at the
rich man's outward gate, not having to sustain nature, for he desired crumbs,
which are the allowance of dogs, and these were denied him ; and on the
contrary, the rich man's dogs licked and sucked his blood, refreshing them
selves therewith, a dead carcass, he unable so much as to drive them away.
This difference is in their lives.

^ The other is in their death. Poor Lazarus dies, and ' the angels carry
his soul to feast in heaven,' which Christ elsewhere expresseth by < sitting
down with Abraham, Isaac, and Jacob,' as at a feast ; and here, by his
being placed in Abraham's bosom, as next guests to him, it being the
manner at feasts to lean on the bosom of him that was next him, as John
did in Christ's, John xiii. 23. « The rich man dies,' and hath a stately
funeral; 'he was buried,' that is added, which you may observe is not
spoken of the other ; but withal, the next news you hear of him is his being
in hell, where, in the words of my text, he is upbraided with and reminded
of this, « Remember thou receivedst thy good things in thy lifetime, but

CHAP. I.] IN OUR SALVATION. 461

Lazarus evil tilings.' Souls in hell meditate and perfectly remember what
in this world they had been and what sins they committed, what pleasures
they enjoyed, and in the conscience and remembrance of such things does lie
' that worm that never dieth ;' and the 21st verse of the 50th Psalm tells us
that ' their sins are set in order,' or martial array, * afore them.'

Nor is it simply said, * Thou receivedst good things,' as of Lazarus, it is
said he ' received evil,' as if that were the rule God went by. No ; for even
this very Abraham, who is here brought in speaking this to him, is an unde
niable instance to the contrary. And the rich man had had from thence
wherewith to have retorted to him. Gen. xiii. 2, ' Abraham was very rich
in cattle, in silver, and in gold.' And this was spoken of him many years
afore he died, and it is to be supposed he increased therein. The sting
therefore which he sets and leaves in this rich man's heart lies in this word,
'thy good things ;' that is, which thy soul pitched upon as such, as the
chief object of its desires, the darling of thy delights, or (as it is uttered by
God to the inhabitants of that great city, when in like manner destroyed and
cast to hell, Rev. xviii. 14), ' The fruits which thy soul lusted after, and all
things that were dainty and goodly ' (namely, in thine own eyes), ' are
departed from thee.' And this the very text, with difference, puts the em
phasis upon. For of Lazarus he says that he ' received evil things ; but
thou, thy good things.'

So then carnal men make the good things that are in this life their chief
and only good things which their souls lust after, and live upon. And the
reason is in Eph. vi. 18, * They being estranged from God, and the life of
God, through ignorance and unbelief, they know no better.' And all men's
souls cry out, * Who will shew us any good ? ' And therefore they, as the
prodigal (whose story is the living type of this), being ready to starve, and
no saving intercourse being betwixt God and them, they content themselves
with what is afore them, though but husks. Nor can they relish, or take in,
or delight in any other, and so are confined and shut up to these.

And 2. In that other Scripture, Mat. xvi. 19-21, Christ holds forth as to
this point in hand these two things : 1. That every man hath something or
other he accounts his treasure, which in like manner, speaking to every
man, he calls their treasure : ' Where your treasure is, there will your
hearts be.' Every man that hath a heart hath also some treasure. For it
will be taken up with something or other ; and the reason is, because every
man hath self to provide for and lay up for. Christ hath expressed it in
these very words : Luke xii. 21, * A man laying up treasure,' says he, ' for
himself;' and of what his heart judgeth best, and finds naturally most
content in, it lays out for such things. It is not riches only that are the
treasures of the sons of men (though some men's), but whatever thing the
heart fancies and is set upon as its chiefest good. The poorest have their
treasure in this respect, of what is in their sphere and compass ; it is that
on which their hearts are, as the phrase is, ver. 21 ; that is, which he values
and esteems as his chiefest good. So then, f thy good things ' in Luke, is
all one with * thy treasure ' in Matthew ; only the one is a real expression,
the other only a metaphorical. A treasure hath this addition, that it is
some eminent good thing, which he accounts such, and so his chiefest good.
Treasure, you know, is of what a man counts most precious. Rich and
covetous men (from whom the metaphor is taken) heap not up for treasures
iron, lead, or pebbles, but gold, precious stones, the world, which in com
mon estimation hath turned up trump. We may approve of many things
in their kind which we make not our treasure, but treasure is still the

462

THE WORK OF THE HOLY GHOST

[BOOK X.

choicest and the chiefest, and so here is put to express what a man hath
pitched on as his chiefest good. A godly man accounts the things of
this life good, for he useth them ; yet he reckons them not as his treasure.
And a wicked man may acknowledge, and cannot but say of the things of
the other world, God, and Christ, and grace, that they are things that are
good ; yet he makes them not his treasure.

The second thing that Christ holds out is, that there are two differing
treasuries or storehouses, repositories or places, in which the chief good
things of the sons of men are found, and but two ; and they are earth and
heaven. These are the two great staples of differing commodities. Look,
as heaven and hell will one day make a perfect dichotomy, disjunction, or
a single division of men's persons hereafter ; so here, on earth, and on
heaven, do men's hearts and affections divide.

Now, as the general reason afore given was, that every man hath a self
to provide for ; so the reason of this different treasure and provision is the
difference of that self that is in men. Some have nothing but an earthly
self. All their affections, and inclinations of their souls, are through sin
become ' members upon earth,' Col. iii. 5, and earth will to earth. But a
man born again hath another self begun in him. For what is it else that
is born again but another self, by this second birth (as the product thereof),
as that former self was by the other birth ? and is therefore called the ' new
creature,' as that which is made for and fitted to the things of another
world. And these things on earth will no more make that self happy, than
meat and drink, and clothes or beauty, would conduce to make an angel or
a separated spirit happy, or contribute to their well-being.

I need not open to you these two vast treasuries ; they are known to
you all. The world is a large shop of vanity, and one heart hath a mind
to this thing, another to that, viz., beauty, credit, learning, wit, conversation,
riches, honour, power ; — ' Soul, thou hast goods for many years,' Luke
xii. 19 ; ' eat, drink, and be merry ;' — which, because the world generally
knows no better, and uttering their very hearts, they use to give the name
of goods unto ; yea, and of substance forsooth, it being so to them ; and
therefore John is fain to distinguish them, upon the mention of them, from
the true good, terming them the world's good, 1 John iii. 17 ; that is,
which they count such. It is the name the world gave ; and in the other
part of the distinction, or rather in opposition thereto, Luke xvi. 11, the
other are termed ' the true riches ' by Christ, and, chap. xii. 21, * riches to
God ;' that is, in God's account and valuation such, whereas the others
are such in the world's.

But not riches only, but anything else more mental and aerial, as honours,
learning, yea, legal righteousness itself, outward privileges and duties of
Christians (when God is not made a man's chief end in the performance or
enjoyment of them), come under this inventory of men's treasuries, Philip,
iii. 5, 6, ' Circumcised the eighth day, of the stock of Israel, of the tribe of
Benjamin, an Hebrew of the Hebrews ; touching the law, a Pharisee ; con
cerning zeal, persecuting the church ; touching the righteousness that is in
the law, blameless.' Now he counted these his excellency and his gain :
he useth both expressions in what follows, ver. 7, 8, ' What things were
gain to me, I accounted loss, for the excellency of the knowledge of Christ.'
Yea, put in « all things,' for so Paul doth : ' I account all things now but
loss.' Or,

Heaven's treasury you have set out under that notion (for I shall quote
no other than such as speak in the language of this metaphor) ; ' I am thy

CHAP. L] IN OUR SALVATION. 463

exceeding great reward,' says God to Abraham, Gen. xv. 1, after he had
refused the spoil of five kings. By this metaphor are set forth —

1. God, who in Job xxii. 25 is termed a righteous man's best gold. See
the margin.

2. Christ, in whom are * unsearchable riches,' Eph. iii. 8.

3. The promises, which are the veins, the mines, those treasures are laid
up in. They are ' great and precious,' 2 Pet. i. 4.

4. The graces that do interest us in these riches, as faith, it is called
' precious faith,' 2 Pet. i. 1 ; yea, 'much more precious than gold,' 1 Pet.
i. 7. So wisdom also is styled, whether you understand it of Christ, or
the wisdom to salvation, through faith in him : Prov. viii. 19, 20, 21, ' My
fruit is better than gold, yea, than fine gold ; and my revenue than choice
silver. I lead in the way of righteousness, in the midst of the paths of
judgment : that I may cause those that love me to inherit substance ; and
I will fill their treasure.'

And 2. That the soul of a man born again is thus framed as to place in
God, and these things of God, his chiefest and sole supreme comfort, and
this by way of difference from wicked men, the Scripture throughout
sheweth. David is a sufficient instance, who utters this disposition of his
both absolutely, or singly, as also comparatively, or with difference to what
wicked men account their chiefest good.

(1.) Absolutely or singly : Ps. Ixxiii. 25, * Whom have I in heaven but
thee ? Or in earth in comparison of thee ? '

(2.) Comparatively, with wicked men, as a difference from them : Ps.
iv. 6, ' There be many that will say, Who will shew us any good ? Lord,
lift up the light of thy countenance upon us. Thou hast put gladness in
my heart, more than when their corn and their wine increased : ' where, 1,
He brings in the common cry of all mankind, as hunger- starved creatures,
' Who will shew us any good ? ' Then, 2, shews what chief good the
option of himself and of all the saints is, in whose name he uttereth it, as
Paul, in the like case, instancing in his own persuasion, but speaking in
this name of the whole us of believers : Kom. viii. 37-39, * Nay, in all these
things we are more than conquerors through him thatjoved us :' ver. 38,
' For I am persuaded, that neither death, nor life, nor angels, nor princi
palities, nor powers, nor things present, nor things to come, nor height,
nor depth, nor any other creature, shall be able to separate us from the
love of God, which is in Christ Jesus our Lord.' * Lord, lift upon us the
light of thy countenance ; ' this we have pitched on as that in which our
joy and happiness lies ; and the light or communication thereof unto us is
the pursuit of us all which are the chosen of God : ver. 3, ' Know that the
Lord hath set apart him that is godly for himself, 'to enjoy himself,' to be
made happy in himself, ordained him and singled him out to communicate
himself unto ; and accordingly hath given him a principle of godliness
suited to himself. He hath set out him that is godly for himself, making
him capable of himself, as the faculty is of its natural object, and the eye
of colours, &c. Whereas wicked men (says he) have their corn and wine.
Observe how he calls it their corn, &c. Had not David corn and wine
too ? Oh but these were these men's chief good things, which their souls
had seized upon, as the bee doth on the flowers, to suck honey out of.

Again; You find the same request with this very difference, Ps. xvii. 14,
' The men of the world' (says he) ' which have their portion in this life.'
There is the one sort, who have their name from the things they affect :
' The men of this world ; ' that look, as things of this world, in relation to

464 THE WORK OF THE HOLY GHOST [BOOK X.

their adherence to them, are called ' the goods of this world,' 1 John iii. 17,
so David calls carnal men * the men of this world.' They have their deno
mination and distinction from what their hearts are set on and addicted
unto ; even as Esau is called ' a man of the field,' like as the birds are
called ' the birds of the air,' because that is the element they live in.
* And their portion is in this life : ' their portion, that is, that which them
selves seek and choose. « Eemember thou hadst thy good things in thy
lifetime.' The prodigal's portion was that which himself desired, Luke
xvi. 12, of which, Mat. vi. 2, Christ speaks ; that as they seek glory from
men, so they have their reward ; still it is called theirs ; that is, what they
pitched on, expected, desired, covenanted for.

Now, how doth David ? As a godly man he distinguished himself from
these, it follows, ver. 15, ' As for me, I will behold thy face in righteous
ness.' He severs himself from them, as a man of another genius. It is as
when we say, For my part ; so he speaks to God, The happiness I look for
lies in thy face, in thyself ; that is, in thy person and favour (as face is
taken) ; this I pursue after in this life, upon the glimpse I have of it. And
in expectation of that, my desires grow dead and flat to all other things
here. So as though the chief of my affections towards it here are but
desires, yet when I awake from the dust, Isa. xxiv. 19, I shall be satisfied
with thy image, the light, sight, and knowledge of thee, and of him whom
thou hast sent, Christ, the express image of thy person. That desire or
aim of Paul's, Phil. iii. 11, did fully interpret this. He looked not to
' things that are seen, which are temporal, but his eyes were upon things
that are not seen, but are eternal,' as himself speaks, 2 Cor. iv. 18.

So that in philsophy we say, Potentice distingwmtur per actus et objecta, as
sight from hearing, as having colours for its object, whereas hearing hath
sounds ; so shall the distinction of persons and their fatal conditions at the
latter day be fetched from the objects their souls pursued after, as their
chiefest good, as that which they enjoy or hope to arrive at, Ps. xxiv. 6.
They are ' a generation ; ' that is, a sort or kind of men whose differencing
property is this, that ' they seek thy face.' ' This is the generation of them
that seek him, that seek thy face,' in opposition to which, Christ using the
same denomination David had done, termeth the other sort ' the children
of this world ;' and then adds, ' who are wiser in their generation,' Luke
xvi. 8 ; thus terming them in that very respect, a generation distinct
from the children of light, insomuch as this distinction riseth up to be an
essential difference, and to rnakr a several kind and generation of men,
Ps. xxiv. 6.

CHAPTER II.

That ice may know what ue make our chiefest good, let us inquire in what
things ive take most pleasure and delight.

Let us all narrowly inquire in what good things our treasury doth lie,
which will be the great inquest at the latter day. Hell, you see, gets those
that do make the good things of this life their good things. It is that
which stops the mouth of one in hell : ' Thou receivedst thy good things
in thy life.' And at the latter day, when men shall see what a good and
glorious God they have neglected, for the desires of, or pursuit after these
low vanities, all men's mouths will be stopped, and have nothing to say.

CHAP. II.] IN OUE SALVATION. 465

That therefore which I put to the question is, in what dost thou place thy
treasure ? I examine not the particulars ; let thy conscience do that. But
deal impartially ; to what world doth it belong ? Wherein lies it, and
what is it your hearts do trade for ? Every man is a merchantman.
Rome's customers are termed ' merchants upon earth,' Rev. xviii. 11.
And of the commodities they traffic for, you have the bill of trade in the
12th and 13th verses : ' The merchandise of gold, and silver, and precious
stones, and of pearls, and fine linen, and purple, and silk, and scarlet,
and all thyine wood, and all manner of vessels of ivory, and all manner of
vessels of most precious wood, and of brass, and iron, and marble, and
cinnamon, and odours, and ointments, and frankincense, and wine, and oil,
and fine flour, and wheat, and beasts, and sheep, and horses, and chariots,
and slaves, and souls of men.' The other are termed, on the contrary,
merchants for heaven ; and the commodities of that kingdom you have,
Mat. xiii. 45 : * The kingdom of heaven is like a merchantman who sought
out good pearls.' And I may say, the pearls of that kingdom are good; as
it was said of the gold in the land of Havilah, Gen. ii. 12. Now Christ
tells us it is the heart that lays up this treasure. And the heart is deep,
and of all things else treasures are the most hidden things in the heart.
Men seek to hide them ; God is said to have hid his in the field, and so do
men. Ps. xvii., their treasure is called the ' hid treasure.' Yet the heart
knows where it is, and what it is, for they are buried there. As there
fore searchers into mines have long borers or wimbles, which, put down
into the bowels of the earth, do bring up some of the ore with them, and
discover what mine is there ; so there is a virgula divina will go down
into the bottom of your hearts. Two ways I shall now proceed in it, accord
ing to the differing language of these texts. 1. The real naked question,
What are thy good things ? 2. The metaphorical one, What is thy treasure ?

1. For the real part of this question, I shall propound two trials.

(1.) What things doth thy soul favour and relish most ? The things of
this world, or God, and the things of the other world ? The truth of this
sign is evident ; for whatever is good and convenient to any creature, it
hath a suitableness thereto. And if it be a sensitive or natural creature,
it hath a favouring or relishing thereof; for omnis vita gustu ducitur, is
maintained by a drawing in unto itself, and by a pleasing tasting of what
is that good thing is appointed for it. As thou hast a soul (which is of
itself a mere empty stomach), so that soul hath a palate to savour and
relish what is good for itself; which is fitted to take in the sweetness of
some good thing or other. And as that palate is affected or possessed
with its native soundness of taste, or with a vitiated humour (as we see in
sickness), accordingly it doth savour and relish things, in the like difference
with which men in health or sickness use to do. Now, upon that which
is the palate of the soul of man, there is by the fall contracted vitiated
humour, which maketh sin and the good things of this world only pleasing
to it : Job xx. 12, wickedness is said to be sweet in his mouth. I might
give you this difference out of Rom. viii. 5, ' For they that are after the
flesh do mind the things of the flesh ; but they that are after the Spirit the
things of the Spirit.' They do mind, or savour, or relish, as the word is
translated, Mark viii. 33. Those two scriptures are sufficient, the one
spoken of carnal professors, 2 Tim. iii. 4, ' Lovers of pleasure more than
God ;' of pleasure, namely, in other things than in God, that are besides
God. The other scripture speaks of every babe in Christ. Let a man be
but a Christian of a day's standing, and a new palate is given him, clean

VOL. VI. G g

4G6

THE WORK OF THE HOLY GHOST

[BOOK X.

altered to the taste of things : 1 Pet. ii. 2, 3, ' As new-born babes, desire
the sincere milk of the word ; if so be that ye have tasted that the Lord is
gracious.' I take the connection thus ; I cannot say it is a mere exegesis,
that is, explaining the same thing in new words._ Nor is it yet a new
argument drawn from a further experiment. As if he should first urge,
if you be babes, then, 2, if afterwards in process of God's dealings with
you, you have further tasted, &c. (thus most carry it.) But it is a most
vehement indigitation of what is the true ground and reason why, if ^ they
were but even new-born babes, they must needs desire the sincere milk of
the word, drawn from what is the first and essential property accompany
ing that new estate, even to taste how good the Lord is ; and is as if we
should say, As you are a man ; and add, If you so be, you have reason in
you, which is proper to a man as a man ; so urging them with what is
most immediate and essential to them. So as Peter's scope is, that they
must renounce their being so much as babes, if they have not found some
thing of this faculty and act of tasting in them. Lawyers give this evidence
of a child that is new born, its being alive, that it cries. Peter here_ gives
another as characteristical of this new birth, that it hath a taste to discern
how good the Lord is. And whereas here in Peter it is that the Lord is
gracious, there is therein an allusion unto that of David : Ps. xxxiv. 8,
< 0 taste and see how good the Lord is.' The Septuagint renders it
Xgwrog, gracious, but the Hebrew tob, how good ; and because to a soul
new bom that part of God's goodness which allures his heart to him is his
free grace, and lets in all his goodness into the soul, and so it is as that
pap or dug the soul sucks his goodness by and through, therefore Peter
chooseth rather to say, If ye have tasted how gracious the Lord is ; and
so, as new-born babes, have this desire in you. For taste, we know, is the
foundation of the most eager desires and imports ; that look, as a child
come new out of the womb, though there it never had occasion to exercise
the faculty of taste, ' for it took its nourishment at the navel, yet being
come into the world, it instantly seeks after milk, and tastes it, and in it
the mother's blood, which argues the constitution thereof so framed as it
hath such a faculty of tasting congenite, whereof it had before no use whilst
in the womb. ' Now, thus constituted, says Peter, is the new creature to
wards God. There is such a faculty of taste in every new-born babe, framed
to things of the other world by its new birth, unto which world it is on
purpose now new brought. And one of the first spiritual senses it exer-
ciseth is a tasting how good the Lord is. Are the pleasures of sin yet more
to thee, and so have been hitherto all thy days, more than all that good
ness that is in God (who is a sea of honey), whereof yet thou sayest, as
Solomon of his old man doth, 'I have no pleasure in them' ? It is an
evident sign thou retainest wholly still the old man, and hast nothing of
the new babe in thee. Or as Barzillai, 2 Sam. xix. 32, thou sayest, Can
I taste what I hear in sermons or prayers, or read in the word ? Yea,
perhaps thou hast no more taste of these things than thou findest, as Job
speaks, in the white of an egg, Job vi. 6. Thou art not yet so much as a babe.

But now whilst I make this so great a difference between a regenerate and
unregenerate man, the objection will be, that regenerate men find a sweet
ness in the good things of this life ; yea, often in the pleasures of sin. And
unregenerate men, that fall away, do taste of the powers of the world_to come.

I shall endeavour to answer this objection by parts.

1. For a regenerate man's tasting the pleasures of sin. There are indeed
fits and paroxysms, in which, as in a man's body that isjn an ague (and the

CHAP. II.] IN oun SALVATION. 467

state of the most regenerate is but made up of such a mixture), corrupt
humours overflow and prevail, and vitiate and distemper this renewed
palate ; which when they do, no wonder if God and spiritual things be out
of taste with him, and he relisheth things worldly, yea, simple.* It may
strike, and yet withal comfort, the hearts of the best here to hear Christ
our Lord and Saviour speak of Peter, that holy apostle (as to that present
prevailing frame of his spirit), such sharp and strange language as once
upon occasion he utters of him, such as worse could not be given an un-
regenerate man : Mat. xvi. 23, ' Get thee behind me, Satan.' For Satan
then possessed his soul, and suggested that wicked speech ho tempted
Christ withal, as the devil could not have uttered a worse. Neither doth
Christ lay all the fault on Satan (as we should not), for Peter's own heart
was in a prevailing distemper, overflown with the gall or jaundice ; so as
it follows, ' Thou savourest not the things of God, but those that are of
men.' At present his palate was in savouring these rendered as carnal as
an unregenerate man's. It was so to Christ that knew his heart, and
therefore might be so to his own sense. Yea, a man in an ague or fever
thinks he shall never relish his meat again. Here is the very distinction I
have put : 1. The things of God ; 2. The things of man, that is, which are
suited to the corrupt nature of man, which is nothing but flesh (and there
fore to be carnal, and to walk as man, is made all one, 1 Cor. iii. 3). But
this was but a fit, a paroxysm for the present ; Peter's taste came to him
again : John vi. 68, * Whither shall we go ? thou hast the words of eternal
life.' The foot of his soul was here taken off from all other between, and
knew not where else to rest itself. So then this is but as the fit of a man
that is of a sound constitution.

2. The delight he takes in sin is but a broken delight, for the principle is-
broken and wounded. And lasa principia habent Iccsas operationes, as a man
that walks with a bone out of joint, he cloth it lamely. If he chews the bread
of wickedness, or as the psalmist, * the dainties of the wicked,' Ps. cxli. 4 ; —

Yet, 1, it is as with a broken tooth.

Or, 2, not so as to swallow it down (as they, Prov. xix. 28, the mouth
of the wicked, is said to devour iniquity), not so as to return to a greedi
ness, as Eph. iv. 19, but though he tastes, he soon spits it out again, as
they did that broth of which they cried, ' There is death in the pot.'

Or, 3, if he takes it down for a fit, he comes not to take that pleasure in
it for the future as to retain it as a sweet bit, which of a wicked man is said
that he ' rolls it under his tongue,' to the end to protract his pleasure in it
all his life (as children will do sugar- candy all day long) ; which also ' he
hides, and forsakes not,' as Job xx. 12 ; but this man soon casts it out again
with the deepest detestation.

4. The heart is never wholly ' overcome with it,' as Peter's phrase is,
2 Pet. ii. 20. Overcome he may be to an act the grossest, and in the hour
of temptation the major part of his will must needs be for it, or he would
not act ; but so as to make it his rest, to sit down in it as the swine, to
wallow in the mire, which is Peter's character of one so overcome in his
sense, to centre in it as the chief pleasure of his life, he can never come to
do it any more. The impressions he hath had of God and Christ, which
are indelible in his soul, and the remembrance from whence he is fallen or
falling, as Rev. ii. 5, brings his heart off and about again. He still says
the old wine is better, as Christ speaks, or as Hosea ii. 7, ' I will return to
my first husband, for it was better with me then than now.'
* Qu. ' sinful ' ?— ED.

468 THE WORK OF THE HOLY GHOST [BOOK X.

For the second part of the objection, that unregenerate men taste of the
powers of the world to come. The only answer I shall now give is,

That a right and true parallel between a godly man in tasting the pleasures
of sin after regeneration, there remaining a radical constitution of soundness
in him, and an unregenerate man's tasting the powers of the other world,
doth help to clear this, and indeed each one doth illustrate the other. To
make forth which I express myself thus. The palate of such an unregene
rate man remains in the inward constitution and temper of it still wholly
corrupt, namely, in respect of this radical corruption of it, wherein the
bottom of man's corruption doth consist, and that is self ; whatever object
it relisheth and pitcheth upon, it is only such as is suited unto self. Now
in the things revealed in the gospel there are two sorts or kinds of good
ness ; the one is the essential, substantial goodness of things themselves,
the other is an accidental goodness cleaving hereunto, over and above the
substantial goodness of them ; and this latter suiteth self-love that is in every
man's heart. The promise of heaven, taken in under the notion of a
happiness to a man's self, is in that respect an object suited to self in a
man ; and any man, in respect of self-love in him, is thereby capable to be
inveigled with it, and struck with the news of it as to listen after it, to taste
and relish, to be taken with what can be said of it, so far as it may suit
that principle. Though, take heaven substantially, as it is the enjoyment
of God himself, — heirs with Christ of God, as the apostle says, Rom. viii. ;
for God himself is Christ's inheritance, as avowedly himself speaks, Ps. xvi. ;
• — so conceived it is suited only to a heart regenerate. The Holy Ghost may
set on the former, as he did on Balaam, and give or convey unto self in
a man a taste of a supernatural sweetness ; to toil on and entice the
creature to himself, when yet that taste and sweetness is not of God him
self as pitched upon alone as our happiness. I might make the like dis
tinction of Christ as a Saviour only, and Christ as in himself, as I have
done of heaven.

So then, in such a heart, the competition betwixt the taste which self
merely hath had of that accidental goodness in the things of the other world,
so far as it is capable thereof, and the same self in a man as it is still
naturally rooted and set in this world, and hath tasted the pleasures of this
world, and is suited unto them. Now mark it, the things of the other
world (take them in their own nature, and own proper notion), these no
ways suit a man's heart at all, but all within him is enmity and averseness
to the things themselves. And it is nothing else, for he is in his root and
conjugal constitution as a man of this world. And so look, as it is only
accidental goodness which is in the things which he tasteth, so his own
natural and radical disposition verging wholly another way, these his motions
and elevations towards them are in like manner but accidental to his spirit ;
that is, only as he is set in such and such circumstances of distress of con
science or fear of wrath, and is influenced by such apprehensions as comes
upon him for the present ; all which are but foreign and extrinsecal to his
genial constitution or inward nature. And thus self in him is but forcedly
raised up to that joy he hath in the things of the other world, even as they
come so to be set home, as to amuse self a while with the strange news of
happiness, as in another country to be had. But his joy in things in this
world is natural, congenial. Now that which is natural, and agrees with
the whole inward constitution of anything, must needs be stronger, and so
eat out what is but forced and extrinsecal. For what is good naturally to
a man is always so, and is so per se. What is good accidentally holds only in

CHAP. IT.] IN OUE SALVATION. 469

such a distress, in such a case or circumstance, or apprehension as man is
in, and so wears off, as colours laid on use to do. The stony ground
received the word with joy (namely, in this sense as hath been explained),
but their defect is noted to be the same that I have said, that ' they wanted
root in themselves,' Mat. xiii. 20, 21; that is, a congenial, natural principle
suited to things heavenly. Self was taken a while with the hearsay of them ;
but the root of their hearts and natures remained still fixed in the things of
this world, in earth. And the root went on to bring forth according to its
kind, and to draw the juice of the earth it was fixed in to itself, which
dried up that moisture that fed those plants which were adventitious, and
set in made earth for a while. So likewise of the thorny ground, it is said
(ver. 22 compared with Mark iv. 19), ' The cares of this world, and the
lusts of other things entering again ' (which are and were natural to the
heart and the soil of it), * choke the word' that was superficially cast in ;
for why, the heart is wholly a stepmother to the one, and a natural mother
to the other ; and so the heart in the end returns to itself. But now in
regeneration we affirm, that a man receives a heavenly nature, which is a
noble plant of the Lord's planting, naturally rooted in heaven and things
heavenly, as in its proper soil it is to grow up and thrive in. And although
there is another root, that is seated on earth, that remains still in the
heart, yet it is a-dying, and that heavenly plant is that which is deepest
in and nearest the heart, as the inner man, and the other but as the
outward.

Hence then the parallel runs clear between these two, in an opposite way,
(though I acknowledge a difference in one respect) ; that look, as an unre-
generate man may taste (as hath been explained) of the accidental goodness
that is in things heavenly, yet all that while his inward natural constitution
in him remaining wholly disposed to things in this world of itself, and to
them for themselves ; hence, let him have what tastes he so remaining is
capable of concerning things heavenly, that you can or will suppose, yet he
is overcome again of what is natural to him. For it is certain that actiones
sequuntur animi constitutionem, and the remembrance of former pleasures
entering in, do wither and shale off again all accidental joy and sweetness
in things heavenly, which are to him also and to his radical constitution
but accidental.

The contrary falls out in a regenerate man, that though he hath that
corruption in him which may make the pleasures of sin sweet to him, and
he may again taste of their dainties, yet he having a new divine nature,
which God upholds, and will bring forth to victory, as Christ speaks, as being
ordained for eternity, and which is now become a man's self, and is as
health is in a temper made sound, that hath yet some humour remaining,
and the things of the other world (which it is now rooted in, and is naturally
suited unto) being of such a greatness and glory in themselves, they still
leave those impressions behind them upon his heart, that upon the least
reviving of them by the Spirit the heart is fetched off from the pleasures of
sin, as the other is by his sin drawn off from tasting the powers of the
world to come. I may say, as Christ says, John iv. 13, 'Whoever drinketh'
and tasteth of heavenly things (but only as unregenerate men have been
said to do), ' he will thirst again' after earthly, and be overcome of them ;
and this I speak by way of allusion; but what follows, ver. 14, is really true
and intended by Christ of a man regenerate, * Whosoever drinketh of the
water Christ shall give him, he shall never thirst ; ' that is, never come to
have that impetuousness of full desire, and so not that pleasure or delight

470

THE WOEK OF THE HOLY GHOST

[BOOK X.

in other things carnal and outward (which Christ resembles the water of
that well to) as he formerly had. He shall never ' add drunkenness to
thirst ' (as Moses speaks) : his thirst thereto will be, by the taste of this
water Christ gives him, allayed ; that that vehemency and greediness he
formerly had is for ever taken'off and abated, and this because the water
which Christ gives him becomes ' a well of water, springing up in him to
eternal life ; ' so it follows in the same verse ; it is not adventitious, as
water in a cistern, but as in a spring, and it continually aspires to things
above. And though it may be dammed up with that earth that environs it,
yet it works out that earth, and overflows in the heart again.

To the third part of the objection, concerning a godly man's finding com
fort in things outward that are lawful.

The answer is, and it is a great invitement to religion, that he may (and
it is his own fault if he does not) find more comfort even in them than
carnal men use to do : Ps. xxxvii. 16, « A little that the righteous hath is
better than the riches of many wicked.' He opposeth, 1, a little unto
riches and abundance ; and 2, the little of one man to the riches of many
men, whereof each are rich. So as if one man alone had the riches that
many great rich men have, yet a righteous man, that hath but a little, hath
more comfort in it than he, yea, than all those rich men have, put their com
forts all together. Therefore * godliness ' is said, ' with contentment, to be .
great gain,' for it alone brings contentment. For though the creature is
(taken in itself alone) more vain to a godly man than to another, and so if
he should go about to seek his contentment from it, as carnal men do, I
may then invert it that the little which a wicked man hath is more to him
than all abundance would be ;to the other. Solomon that pursued this,
being a godly man, could best write of the vanity of these things ; but yet
when the heart is set a-work to seek God, and hath the scent of him, as I
may so say, mingled with the outward things he doth enjoy, or if it have
the light of his countenance, it puts a fulness into the creature. A dinner
of herbs, sauced with his love and served up by him, is more than the
greatest feast. And surely God traineth up his children one way or other
unto this. The more a man truly godly will seek to find comfort in the-
creatures, the more thorns he shall find in his way, Hosea ii. 6, 7, the more
comfortless they will be to him than to another, because his soul is used to
better fare. His faculties have been widened and extended by having tasted,
or by having had impressions of the sweetness and goodness that is in the
Lord. And so the creature in itself is more emptiness and vexation than
to another man. And therefore a godly man, if he will live, and but keep
up the comfort of his life, and not fall lower in this respect, nor live at a
lower rate than he did in his natural condition, he must necessarily (even
for his daily comfort) seek after God, and hold up intercourse and com
munion with him ; so to fill up that chasm a that is otherwise made, the
creature is rendered more vain to him than afore.

CHAPTER III.

If we would know whether we make God our chief est and supreme good, let us
observe by what things the comfort of our lives is principally maintained and
upheld.

In quire 'by what things the comfort of thy life is principally maintained
and upheld from day to day. For it is that which is good in this life

CHAP. III.] IN OUR SALVATION. 471

whereby the comfort of one's life is nourished, as fire by fuel. We all live
here in a miserable world, and our life is a pilgrimage of many a weary step ;
and the soul must have baitings and refreshings, or it will faint and fail,
and not hold out to its journey's end. The comfort of a man's soul in
Scripture is termed « a man's life,' Luke xii. 15. « Life,' says Christ, ' con
sists not in abundance ;' by life there, he means the comfort and joy of life,
which all abundance of outward things cannot give. And in this very
respect, when comfort in outward things is gone and departed, the « heart
dies,' as 1 Sam. xxv. 37, Nabal's soul is said to ' die within him,' though
he was merry over night ; yet when he fell into the fear of losing all by
David's plundering him, he having provoked him, it is said that his heart
died within him. He lived ten days after, ver. 38, but his heart died, and
became ' as a stone,' says the text ; that look, as if you had beheld Lot's
wife when her soul went out, and she was metamorphosed to a stone, or
rather a pillar of salt, such was, in respect of the life of comfort, this man's
condition. Look, as the body is not able to sustain and support itself
without the soul ; so, nor is the soul, which is mere emptiness, able to
sustain itself in life without some good thing it hath conjunction and com
merce with. Now then, what is the element thy soul lives in ? It is certain
that in him that is truly born again, his conversion wrought these two things
in him : 1. His soul was struck dead, as to the making the comforts of this
life his chiefest good. And this humiliation usually doth work : Rom. vii. 9,
' I was once alive, but I died.' Gal. ii. 19, ' I through the law am dead to
the law, that I might live unto God ; ' and ver. 20, < I am crucified with
Christ.' There are these more eminent parts of humiliation : 1. To bring
a man to nothing in his own righteousness (as 1 Cor. i., last verses), and to
kill and slay a man thereunto, that so he may be brought to accept of God's
righteousness in Christ prepared for him, and to live thereby. 2. To bring
the soul to nothing in outward comforts in sins, or in the creatures. And
this also is the work of the law, through the cross of Christ, which goes
with it. Isa. xl. 7, it is made the effect of John Baptist's ministry, of which
ver. 3 speaks, ' The voice of him that crieth in the wilderness, Prepare ye
the way of the Lord, make straight in the desert a high way for our God ; '
that at his voice ' the grass withered, the flower faded, because the Spirit
of the Lord had blown upon it.' He speaks not simply of the vanity of the
creature in itself, but what it became to his hearers, that received the Spirit
of bondage from his ministry, as those words that follow do shew, « because
the Spirit of the Lord,' namely, in his ministry, « had blown upon them
all,' and was ventus, a wind that blasted and withered all their good things
to them ; so as now they looked upon them all as withered flowers. And
therefore Paul in the next verse in that Gal. ii., says he was 'crucified with
Christ ' also ; which, Gal. vi. 14, he interprets among other things to be a
crucifying of the world to him, which was done by the power of the cross
virtually, though by the law humbling a man instrumentally, as that Gal. ii.
to me evidently importeth.

Now the end why God thus kills man by humiliation to his own right
eousness and to all comforts, so as never to have help to his soul in them, is
to the end he may live anew, and have a new life in both. 1. To live by
going out to Christ for righteousness, * the just shall live by faith.' And 2.
To cause the soul to pitch upon God for ever as his chiefest good ; and all
that desired good it ever looks for in this world, or the world to come. So
you have it, Ps. xvi. 5, 6, « The Lord is the portion of mine inheritance,
and of my cup : thou maintainest my lot. The lines are fallen unto me in

472 THE WORK OF THE HOLY GHOST [BOOK X.

pleasant places ; yea, I have a goodly heritage.' And this is done by faith,
as it sanctifies, and by instinct of the new creature. 1 Cor. i. 3, Paul
termeth God both « the Father of mercies,' as in relation to justification and
pardon, and then the ' God of all comfort.' It is an attribute he hath taken
on him, as he is an object of his people's hearts ; and thus, in respect of
sanctification, all the comfort we look for is from him.

Use. Improve and take the light of these trials, and go down into your
hearts and take the keys of them and ransack your private cupboards, and
narrowly observe what junkets your souls have hitherto lived upon, and
gone behind the door and there secretly and stoutly have made a meal of
them. Delights are secret things, Prov. xiv. 10, as treasures are. As dogs
(and carnal men are so compared) have bones they hide, and secretly steal
forth to gnaw upon ; so men have sins they hide under their tongues as
sweet bits, Job xx. 12. But examine what your comforts principally
consist in.

Now if you would further know how it may be discerned in what your
chief comforts lie,

1. Look what in distress your souls have recourse unto for relief and
support.

2. In ordinary cases take this division to help you. A survey either,
1. Of things present: 2. Past; 3. To come. For in and from all these,
men take up their comforts.

1 . Observe what your hearts have their ordinary recourse unto in cases
of distress, or the ordinary discomfitures of this life, which God in a man's
race layeth on purpose even in every man's way. Men's expectations are
usually and often disappointed, especially at times, and then their hearts
and spirits fail. And look, as in fears, or in a swoon, men's vital spirits
run to the heart to comfort it ; so in distress the heart runs out to some
thing else, which it is inured unto, to comfort it as a cordial and consola
tion. And as the otter, when in times of frost it is kept under water by
the ice, yet by its breath keeps open some place as a breathing-hole, so
doth the heart. Now watch and observe the haunts and breathing-holes
which in distress thy soul keeps open to itself, to fetch in fresh air from ;
or look, as if you should see a company of rabbits grazing in a sunshiny
day, and a man come by whom they fear, or a storm, you shall see them
all instantly run into their several burrows, which are proper to them ; and
by the place whither each of them doth run, you may discern which is pro
per to each : now thus in distress doth the heart run to its holes. The like
men do in times of war to their several forts and garrisons, and so you may
know what party they belong to : Prov. xviii. 10, « The name of the Lord
is a strong tower, and the righteous runs to it, and is safe ;' that is, if he
be a righteous man, that is his refuge, as Jer. xvi. 19, ' 0 Lord, my strength
and my fortress, and my refuge in the day of affliction, the Gentiles shall
come unto thee from the ends of the earth, and shall say, Surely our fathers
have inherited lies, vanity, and things wherein there is no profit.' On the
contrary, take a carnal rich man who puts trust in his riches ; he also in
ordinary distresses runs to his tower, from the same place of the Proverbs :
ver. 11, ' The substance of the rich man is his strong city.' If a cross in
other things befall him, discredit, hatred of men, as an oppressor, yet he
is still counting with himself, reckoning nummos in area, the moneys in his
chest, or out at use, or in revenue, populus sibi sibulet : aut mihi plaudo ;
he the next morning, when he wakes, bids good morrow to his gold. And
thus, if one comfort be gone, he runs to another, as the prophet told that

CHAP. III.] IN OUR SALVATION. 473

wretched man he should ' run from chamber to chamber for his life.' You
may see this difference amplified in Esau and Jacob, Saul and David ; the
first pair compeers for a birthright, the other for a kingdom. Esau,
Gen. xxvii., when he had that great loss befallen him as ever befell a man,
namely, the loss of his birthright, and himself made apprehensive of it
(witness his tears), what doth he comfort himself withal ? Yer. 42, says
Rebecca to Jacob, ' Behold thy brother comforteth himself, purposing to
kill thee.' It was revenge ; which, to a man of his constitution, an hairy
man of the field, is the sweetest lust in the world to accomplish. But
Jacob, on the contrary, when he was distressed greatly, Gen. xxxii. 7, as
the text there says, * whither hath he recourse ? Even to God,' so ver. 9 ;
and you may see by his prayer and hopes in God's promise, ver. 12, that
God would surely do him good.

See it also in Saul and David ; Saul was made sensible by Samuel, that
he had lost a kingdom : 1 Sam. xv. 30, * Yet honour me' (says he) * afore
the people.' David lost all at Ziklag, wives, estate, and was put into as
great a ground of fear, of hazard of life (and so of his kingdom promised)
as man could probably be in (for the people spake of stoning him). And
in this case what had David recourse unto ? The story tells you, 1 Sam.
xxx. 6, ' David encouraged himself in his God.' So elsewhere David says,
' My heart fails, and my flesh fails, but God is the strength of my heart,'
Ps. Ixxiii. 26 : and Ps. cxix. 92, « Unless thy word had been my delight, I
had perished in my affliction.'

2. Observe whence your comforts come in ; which is discerned by the
heart's recourse, either unto things present, past, or to come.

(1.) For things present. Men use to take an inventory of their present
things afore them, to comfort their hearts with. So doth the rich man in
the gospel : * Soul, take thine ease ; thou hast' (now at present by thee)
' goods laid up for many years.' As rich men count their estates with
themselves, and love to do it, so doth the soul in secret reckon up its
comforts and opportunities to satisfy its lusts. In a morning when men
wake, their souls look out what sports, pleasures, are ready to wait upon
them that day. So they in the prophet, ' To-day shall be as to-morrow,*
and much more abundant.' Whereas if a godly man hath the sense of the
favour of God, he triumphs in it, and ' makes his boast in God all the day
long,' Ps. xliv. 8. He often counts with himself, I shall hear a good ser
mon this day, and receive the sacraments, meet with my Saviour, my Lord
and husband, when the day comes, and longs for it aforehand.

Again (2d), Men's souls have recourse for comfort unto what is past.
Thus a scholar, that is low and mean in his outward condition, takes a
pleasing survey of what credit he got by such a performance, at such a
time ; how he was applauded, and in the contemplation thereof his soul
bears up itself. When other straits and wants to satisfy other lusts do
depress him, he swims and floats in his own conceits by means of these
bladders, and his soul is thereby kept up from sinking. Yea, he is carried
aloft (as he vainly thinks) on the breaths and opinions of men, as feathers
and bubbles which children make for their pastime on them. Thus also
men make and revive in their fancies the actings of former pleasures and
dalliances, &c., whereas a godly man, in the present want of outward com
forts, yea, the present sense of the withdrawings of God's love, hath recourse
to times past, ' the days of old,' as David recounts with himself, what ' songs
had been sung in the night,' between God and him, what earnest desires :
* ' To-morrow shall be as to-day.' — ED.

474 THE WOKK OF THE HOLY GHOST [BOOK X.

* My soul hath longed for thee in the night.' What love and joys, sweet
intercourse and communion, hath been between God and him, at such and
such a time.

(3.) And especially you may discover this, by what recourse the soul
hath to things to come in future hopes, and what kind of good things those
are the soul hath thus recourse unto. Men's souls do live by hopes, as
much and more than by anything past or present ; and we use to take up
our comforts beforehand. The miserablest man that is, hath yet usually a
loop-hole of hope to look out of, a door of hope for his soul to go out at,
and relieve itself. Now, 1 Cor. xv. 19, the hopes of a godly and carnal
man are distinguished. * If we' (that are believers) * had hopes only in
this life' (as all carnal worldlings have), ' we were of all men the most
miserable ;' as having given up this world for grace, both in the present
and the future ; and betaken ourselves to what is in the other world, by
which we relieve and comfort ourselves against the miseries of this world,
that befall us every day more than they do other men. Christ is our hope
(so 1 Tim. i. 1), that is generally of all Christians, and ' our life is hid in
God with him ' ; whereas a carnal man makes his gold (or some like worldly
comfort or other) his hope, Job xxxi. 24.

I shall, to clear this point further, remove one scruple, which good souls
who are left to a dry faith, and to follow after God in a barren land, may
and will, upon hearsay of this, be apt unto, and to say, This doctrine strikes
me dead, for I have not, nor cannot yet find, any comfortable relish or
enjoyment of God, but a great deal of carnal relish of things of the world,
and deeper and more impressions of sweetness from thence, than these
impressions are which the word or thing of another world brings in ; and
how is God my chiefest good ?

Ans. 1. It is a false rule, which will deceive, to measure out what is our
chiefest good by what our enjoyments, possessions of, or delights are, in
that which we pitch upon as our chiefest good. The rule would fail us,
whether we be carnal or regenerate men. This is common to both, that
in respect of enjoyment they have their disappointments, even the most
godly, in this life, of him whom their souls desire. A soul that hath
pitched its happiness on such an outward worldly comfort, may yet perhaps
never have come to enjoy it, as in men that desire to be rich, and are dis
appointed in their hopes, &c., we see it verified, so as the case of the one
comes all to one, and holds true as well as in the other. And a man that
is carnal, lustful, worldly, may as well say he makes not preferment, or
riches, or beauty his greatest good, because still he hath been kept under
and disappointed ; and sensible sweetness ariseth always from enjoyment.

Ans. 2. But hast thou not had thy heart emptied of all these earthly
enjoyments, by what light and taste thou hast had from God ? Hast thou
not had such a spiritual appetite as all created comforts can never fill or
quiet, instead of himself? So as thou pursuest after him with the strong
intent of this, day and night. What is it thy soul hath set up in its eye,
as thy mark thou intendedst for (as Paul speaks) ? Is it not God's favour
which thou prizest, seekest for with thy greatest contention ? Affections
are to be measured by what we labour after day and night to arrive at.

Ans. 3. In the mean time thou sayest, Of all outward comforts, what good
will all these do me ? And what are they, if I want thy favour ? As a
man looking diligently for a pearl or jewel meets with many things that
may entertain him ; but still says his soul, This is not the pearl I seek for.
Now, as in Heb. xi. 14, the apostle says of the patriarchs, that * they which

CHAP. IV. J IN OUR SALVATION. 475

say such things declare plainly that they seek a country ;' so say I of thee,
the discomfort of whose life lies in the want of God, who canst not sit down
in anything on this side of him, these longings of thy soul do declare plainly
that thy rest is not here in the world. Yea, if worldly things court thee,
and come in upon thee, so as thou couldst (as to outward advantages) re
turn to make and patch up a life of comfort in them, yet still thou canst
never do it. So, ver. 15, of the patriarchs, the same apostle speaks ; * If
they had been mindful of the country ' (and the comforts of it) ' from whence
they came out, they might have had opportunities to have returned ;' but
they would not, as their children would have done into Egypt. Therefore,
upon this demonstration, he concludes, ver. 16, ' But now ' (that is, having
such a frame of spirit) « they desired a better country : wherefore God is
not ashamed to be called their God.' For he was the chiefest and choicest
of their desires, and nothing else would satisfy ; and therefore he was their
chiefest good. God is much glorified as thy chiefest good in such desires
that can rest nowhere else but in him : he is equally glorified by thee, who
waitest thus for him, and canst find no sweetness but in him, as he is by
another in their enjoyments of him. For the affections stir as well one
way as the other towards him, and from either glory ariseth alike unto him.
And what affections of love the one soul shews in joy, and in sweet enjoy
ments of his goodness, the other shews in restless desires after his goodness.

CHAPTEE IV.

If ice would know whether we make God our chief good, we must inquire what
are the things which we value as our dearest treasures.

Thus much as to such signs, which that plain and simple expression,
< What are thy good things ? ' hath afforded. I come to the second, as the
same thing is represented under this metaphor of What is thy treasure ?

The first sign as to this head is that which Christ, Mat. vi. 21, holds
forth, who is to be our judge, Heb. iv. 12, and who is a discerner of the
thoughts and intents of the heart.

Now « where your treasure is ' (says Christ, Mat. vi. 21), « there will your
hearts be also.' No man's heart is in his own keeping ; but his treasure,
be it what it will, or take it away from him, yet the heart will be where it
loves. If God be made a man's treasure, he calls for the heart : Prov.
xxiii. 26, ' My son, give me thy heart.' And let any earthly thing be a
man's treasure, and it takes the heart away without asking leave : Hosea
iv. 11, 'Whoredom and wine' (says God) 'take away the heart;' Ezek.
xxxiii. 31, ' Their hearts go after their covetousness.'

1. What hath thy heart, hath thy thoughts most ? The chiefest and the
dearest of thy thoughts are spent upon what is thy treasure. Now there
fore go down into thy heart, and examine what thing it is takes up and
engrosseth to itself the musings and devisings of thy soul ; what it is the
eyes of the mind still are glancing, yea, fixed upon, with dearest content
ment, and scarce ever off'. That is thy treasure, and that hath thine heart.
Thus, as a passionate lover delights to revive, in his captivated fancy, the
image and likeness of the party he loves, draws pictures of her in his
fancies ; and as the thoughts are the only means to bring things absent and
the heart together : so the soul feeds and increaseth the love it hath to a
thing it desires, by thinking of it. Affections chain the thoughts, and

476

THE WORK OF THE HOLY GHOST

[BOOK X.

fasten the mind and intention of it to the thing they affect ; and such a
thing is certainly a treasure to thee. For take but the exemplification of
it in outward treasures. You may observe it in men that have treasures,
any jewels, &c. They will still be unlocking the casket, and viewing of
them, eyeing of them. They love still to be opening the bags, and telling
and counting of what is within. And so it is with the mind ; what the
heart hath pitched upon as its treasure, it ever and anon reviews and visits
with its thoughts. For there is a fresh contentment and security ariseth
to the mind thereby. Be it ' goods laid up for many years,' the thoughts
of this give an ease to the mind. Be it the credit of something past, men
love to chew the cud of it in their thoughts, and run it over all again in
their minds. Or be it the pleasure of some sin to come, as a sin of un-
cleanness, how do men anticipate the pleasure of it in their fancies, rolling
it over and over again, act it over again and again, ere they do it, as players
do their parts. And this we all find, that the chiefest pleasure of our lives
is brought us in by our thoughts ; and when we enjoy not the things we
desire, we please ourselves with our own fancies and ideas of them, which
help to entertain the soul till it doth enjoy them. And we may observe it
in Scripture, that men are differenced by the objects of their thoughts, and
of the musings of the heart, as well as by anything else : Isa. xxxii. 7, 8,
' A covetous man deviseth wicked things, but the liberal liberal things.'
Such as the things are men spend their devisings upon, it is certain such
are the men. If they mind chiefly earthly things, as it is, Philip, iii. 19,
then they are earthly men, ' whose end is damnation.' And in the first
Psalm it is made a distinctive note of a godly man from a wicked, that ' he
meditates in the law day and night.' The scope of David is to distinguish
men ; and there is good reason why men may be differenced by their
thoughts, and the things they are conversant about. For, 1, Noscitur ex
socio. A man's disposition may be known by his companion whom he is
most entire and familiar with. Now those things a man thinks on most,
he makes his most familiar friends, is most entire with. By our thoughts
we have the entirest acquaintance that we can have with anything, the
closest that we can any way arrive at ; for it takes the things into our
bosom. And therefore Solomon, Prov. vi. 22, speaking of meditating in
the law, when a man wakes in the morning, compares it to a familiar friend
talking with a man : < When thou awakest, it shall talk with thee.' And a
man is therefore termed a ' friend to the world,' James iv. 1-4.

2. The thoughts do most distinguish men's hearts, because they are the
freest acts of the mind, wherein the mind is the most itself, and acts itself
else : Prov. xxiii. 7, ' For as he thinketh in his heart, so is he.' And
therefore the proverb is, that ' thoughts are free.' And in this sense it is
true that of all acts else they are the least enforced, which do follow the free
disposition of the heart. Men cannot speak what they would, or do what
they would : these are subject to enforcement. And therefore, in judging
by speeches and by actions, there may be deceit. But a man may think
what he will ; and, indeed, usually men do pore on that which pleaseth
them ; in their thoughts they act themselves, whatsoever they do in their
actions. We do not know the disposition of players as acting their parts
upon the stage, but look into the tiring-house, and there you may see them
act themselves, their own base and lewd dispositions. The thoughts are
the tiring-room of the soul, the privy chamber of it.

3. They are the immediate acts of the soul, and therefore shew what
temper it is of. For the thoughts (as I may so say) are as they came new

CHAP. IV.] IN OUR SALVATION. 477

from the heart ; they are the figments of it, and so the image of the heart
is fresh on them as coming new out of the mint. If you would taste a grape,
take the juice as it is new squeezed out into the wine-press,* and before
adulterated with other mixtures.

4. Thoughts are the most continual actings of the soul of any else, which
the soul abounds in most, and therefore discovers the heart most, for of all
faculties that is always a- work. The thinking faculty is as that little wheel
in a jack, that moves twenty times faster than any of the rest. And when
we have not liberty to satisfy our desires, yet our thoughts are working, so
as the heart cannot be kept off from thinking of what it would enjoy.
Christ calls the thoughts the treasure both of a good and bad man, for the
abundance there is of them ; as in that speech, ' A good man out of the good
treasure of his heart brings forth good, an evil man evil.' Mat. xii. 34, 35,
' For out of the abundance of the heart the mouth speaketh. A good man,
out of the good treasure of the heart, bringeth forth good things : and an
evil man, out of the evil treasure, bringeth forth evil things.' Christ, you
see, when he would give a reason why men might be distinguished by their
speeches, and with what kind men abound therein most, he reduceth it
to the heart as the fountain : * For out of the abundance of the heart' (says
he) ' the mouth speaketh,' that is, out of the abundance of the thoughts.
Some persons have many restraints, even of speaking good, and are disad-
vantaged when yet their hearts are working upon them. Therefore look,
what thoughts the heart abounds in (it is the sure rule), such is the heart.
There is no good man but he hath a treasure and a spring of good thoughts
within him, which no wicked man in the world hath. And though there is
a spring of mud and filth runs with them, of vain thoughts, and sinful
thoughts, which intermingles itself with the current of them at the best,
and which doth often stop the current of them ; yet this spring works itself
out again, the current riseth up again, and though with many windings and
turnings, keeps its course. And as rivers run into the sea, so there is a
spring in his heart tends God-ward. Another man, though he may have
a land-flood of good thoughts, in a good mode, yet they are soon dried up
again ; there is not a spring of them. Prov. xii. 2d and 5th verses com
pared together. A wicked man is called ' a man of wicked devices or ima
ginations,' that is, a man of wicked thoughts, as it were, made up of them,
whereas, in the 5th verse, a godly man's thoughts, in opposition, are termed
right : * The thoughts of the righteous are right ;' that is, for the tendency,
the current of them, they are exercised about righteous things. Therefore
David, Ps. cxxxix. 17, 18, says not only that the thoughts of God are pre
cious to him, but for multitude more than the sand. It may be interpreted
of his thoughts of God, which he could not tell the total sum of ; for, says
he, ' every morning when I awake, I am with thee.' Whereas, of a wicked
man, Ps. x. 4, it is said, ' God is scarce in all his thoughts.' And, Jer.
ii. 32, God, upbraiding the people of Israel, says, « Can a maid forget her
ornaments,' not go abroad but be sure to be dressed ; and when she- hath
pricked up herself, her mind is still on them ? But ' my people hath for
gotten me' (says he) ' days without number.' But, in Prov. vi. 14, it is
said of a wicked man's heart, « it forgeth mischief continually,' as a smith
forgeth iron, he is still hammering of it. And because vain are all their
thoughts, therefore a wicked man's heart is said to be little worth. Prov.
x. 20.

There are two scruples and objections which, as to this branch of trial,
some, yea, most good souls may and do make.

478 THE WORK OF THE HOLY GHOST [BOOK X.

Obj. 1. The swarming of evil, vain, or foolish thoughts, that are so fre
quent and such familiars, that they are bold to knock and draw the latch
when we have separated ourselves the most solemnly, and shut ourselves
up for God in holy duties and on the Sabbath days. If, therefore, I should
judge by my thoughts, the world and a thousand vanities are my treasure.

Ans. 1. A man is not to judge herein by the crowd and swarming, or
barely by the multitude, the noise, the humming, the buzzing they keep.
For these will and do arise naturally out of the heart, as Christ says. And
' the imagination of man's heart is evil continually.' And it is certain that
the bulk or quantity of the unregenerate part in most Christians is far more
and greater than the regenerate part, though that be major virtute, greater
in power, in carrying the heart on against corruptions, and strong steering
a man in his course ; especially in the great turns of his life, and in the
end Christ bringing it forth to victory ; so that if a man would go to mea
sure by the bulk, or by the bushel, every man's heart would be found to
have quarters of chaff, the flying thoughts which rise up in it, unto a peck
of good grain and true corn ; but thou must take estimate by the enter
tainment, which vain and worldly thoughts, after they have risen, have in
thy heart, by their taking root again through its indulgency to them, nour
ishing of them and intention upon them, and delight in them, Jer. iv. 14,
1 How long shall vain thoughts lodge within thee ?' lodge, and nest, and
find the most pleasing welcome and harbour ? lodge as thy best friends and
pleasantest companions; that lie down with thee, when thou liest down to
sleep, and thou invitest them to bed with thee ; that talk with thee, when
thou awakest, with deepest pleasure and delight ? God's speech in Jere
miah is all one, as if God or a father should say to his son, a riotous enter
tainer of lewd company, How long shall thy vain companions lodge with
thee, that eat thee out of house or home, consume that provision which thy
wife and children should have ? So here, ' How long shall thy vain thoughts
lodge with thee,' that prey upon the best of thy heart and dearest of thy
affections ? The regenerate part in a man is in that condition, in respect
of his thoughts, that a man is in that walks in the midst of dust continually
raised about him, or of little flies that in summer swarm, against which he
shuts his eyes and holds his breath, but cannot hinder their coming about
him, though he carries boughs in his hands, or the like, to keep them off.
Thus it is with a regenerate man ; but to another man these vain thoughts
are as the free air which he breathes in with contentment and refreshment.
They are his element.

The thoughts a man hath of his treasure are the thoughts of greatest
delight and contentment ; not dry thoughts, but drenched and soaked
deep in the whole of the affections, and they hug and entwine about them ;
and of which the affections say, * Whither you go, we will go ; whom you
will bring with you, we will entertain.' They may and do come into a good
man's heart, as gipsies, by swarms, but by his good will they should not
lodge there ; he goes often to God for a passport, and for a whip to send
them away. And these may trouble thee most in holy duties, which the
unregenerate part doth naturally hinder and disturb. It is strange that
afore prayer a man would fain have recalled and remembered them, but
could not ; as soon as a man falls down to prayer, they come in instantly.
And the devil waits that occasion for injections also ; \o be sure, what is
like to strike the affections deepest, and to stick there, and so to hurry
away the heart in the instant, that will be cast in at such cue and nick,
when the heart is coming to such passages in prayer as his present condi-

CHAP. IV.] IN OUR SALVATION. 479

tion hath most need of, and which he longs most to be at ; so as the heart
is carried out of the common stream into a creek or rivulet ere he is aware,
insomuch as sometimes a man keeps but (I use to say) a negative Sabbath,
the negative part of an holy duty ; that is, it is his task upon that day, or
in that duty, to keep a ward or court of guard against the troopings of vain
thoughts ; or (if you will) to keep the doors, either so as vain thoughts
should not crowd in, or if they do, still to be turning them forth. So as it
often befalls the sons of Abraham in prayer, &c., in respect of inward dis
turbances, as it befell our father Abraham when he was offering a sacrifice
to God, in respect of outward disturbance, Gen. xv. 11. The fowls still
ever and anon came down upon the carcasses. For it is said, ' when the fowls
came down, Abraham drave them away.' He hunted them away with his
breath, as the original imports, or crying out with a noise upon them, when
he should have had his mind wholly intent on prayer and divine meditation
which that solemn duty called for. Then his work must be to hoot away
the fowls which came flying down upon the sacrifices. And at that time
they did it especially, for there was prey for them. And Abraham could
not hinder their coming down ; for fowls fly aloft, and the same individual
birds would come again and again, and he could not help it, that was not
in his power ; but when they came he could drive them away, and that was
all he could do to them ; yea, it took up his time when he was to have
been at his devotion, it was his main work. And so it is here, the best of
souls cannot help nor hinder these unclean and ravenous fowls from coming
down upon the sacrifices, but they still endeavour to drive them away, &c.

Ans. 2. A second thing I would say, in answer to this, is, that although
vain thoughts may be more by far, yet the heart of' regenerate man (take
the whole course) follows God, and returns to him and keeps its way. A
spaniel that follows his master in a journey, runs out after every bird, after
every flock of sheep, which he sees in his way ; and in such goings out,
runs over ten or twenty times more ground, spends more pains in them,
than in the way his master goes in, or than it comes to ; yet still he is
sure to have an eye to his master, returns again to him, and follows him to
the journey's end. And so it is with the soul in this respect.

Obj. 2. Are not godly men's thoughts to be taken up with their worldly
business ? Are not men to contrive and devise and mould what they are
therein to do, especially in some callings, and therefore to spend the most
of their thoughts thereon ? How then can we make a judgment by our
thoughts ?

Ans. 1. A good man must do diligently that business to which he may
be called : ' And whatever work thy hand finds to do, thou oughtest to do
with all thy might,' Eccl. ix. 10.

Ans. 2. Yet, 2, there may be, and is, an habitual fear runs along and
poiseth the heart all day long : Prov. xxiii. 17, ' Be thou in the fear of the
Lord all the day long.' These two commands of the same pen cross not
one the other ; an inferior that hath business to do in a room, where his
master, or one eminently superior, is present all day, he may be all along
intent and sufficiently thoughtful on his business, and that in respect unto
his master. For there is withal an habitual reverence, which all along doth
awe and poise his mind to act nothing unseemly of such a presence as he
is afore.

Ans. 3. But, observe what thoughts return upon thee, when the mill of
thy calling stands still ; at such times when thy heart is left free ; as at
spare hours, a-mornings, when thou liest awake, &c. Observe the vergencies

480

THE WORK OF THE HOLY GHOST

[BOOK X.

and the haunts of thy heart at such times, as thou wouldst of a servant or
an apprentice, who though whilst he is kept at home works diligently, yet
the free time he hath, or if he can but steal forth, he is still at such an
house, if he be sent out of an errand, he steps in there ; in like manner,
watch thou the haunts of thine heart, when thou art retired, when the shop
windows of thy calling are shut, and thou art free in thy thoughts to enjoy
what thou pleasest ; then see what secret treasury thy thoughts steal to
unlock and to view with contentment. ' The wicked imagine mischief on
their beds,' they sleep not till they have wallowed and tumbled in such
fancies as naturally suit their spirits. For these lighten their spirits, and
make way for sleep. ' But with my soul,' saith the church, ' I have de
sired thee in the night,' Isa. xxvi. 9. David remembers the sweet songs in
the night God and he had together : « When I awake, I am still with thee,'
Ps. cxxxix. 18 ; and Prov. vi. 22, ' When thou awakest, the law of God, as
a companion, it shall talk with thee.'

Ans. 4. Last of all, if thou beest overwhelmed with such thoughts as keep
thee off from the free air to breathe up to God, thou wilt find thy heart like
a mole under ground, heaving and working upwards, tossing up the earth
that keeps it under, till thou art above ground.

As to the rest of those signs that follow, I must premise (as in relation
to that part, namely, what carnal men do make their treasure), that some
sinners' treasures (I term tham such, because they are such to their hearts
and the affections thereof, though not to their judgments), lie in things more
base, more vile, as in debauched courses of uncleanness, drunkenness, vain
company, joviality, mirth, &c., which are so base, that, if you ask their
consciences, or their judgments, they must acknowledge such things to be
their shame. Some are swine, and wallow in open mire which stinks in all
men's nostrils ; and yet as to their hearts and affections, they are that
chiefest good they doat on ; like beasts, in what they know naturally, they
corrupt themselves. Others are more clean, as dogs and goats ; to which
those others of wicked men are compared, that feed more clean, and yet are
beasts. These put the treasure of their hearts in things outwardly com
mendable, as riches, honours, learning, wit, reputation, quick conversation,
&c. ; yea, sometimes in outward righteousness, and a fair deportment in
this world. And yet, not making God their treasure, and not subordinat
ing all these to him, and not preferring him, and the things of God, to the
chief of their joy, they evidently lay but up treasures on earth. I shall
leave the first sort, as self-convicted, as judged wicked by the world itself,
and as sentenced by such cutting sayings of the word : 1 Cor. vi. 9, 10,
' Neither fornicators, nor adulterers, nor effeminate, nor abusers of them
selves with mankind, nor thieves, nor covetous, nor revilers, nor extortioners,
shall inherit the kingdom of God.'

But as touching the second sort, who place their good things in what
the world highly esteems, as Christ says ; to convince them, and to com
fort the hearts of the godly, by distinguishing and separating them from
them, I shall give these following evidences or discoveries, which shall
be fitted to the metaphor of a treasure, or what a man really makes his
treasure.

I shall premise this, that in the hearts and lives of many saints, yea, in
all more or less, there are corruptions answering unto what I shall instance
in, to convince wicked men by, that such and such things on earth are
their treasure : that yet a man truly holy doth still in the pursuit, and
valuation, and endeavours, and reaching forth of the soul, make God his

CHAP. IV.] IN OUR SALVATION. 481

chief treasure (notwithstanding those corruptions), in comparison of all
things else.

1. Examine thy practical esteem and valuation of things ; that is, what
is it that is most precious to thee. That is thy treasure, 1 Peter ii. 7,
' Unto you, that believe, Christ is precious.' As in himself such, verse 4,
' A stone chosen of God and precious,' so in the esteem of believers ; ' Unto
you he is precious.' And he speaks it by way of discrimination from carnal
men, that have not true faith. ' But to them,' says he, ' that be disobe
dient, he is a rock of offence,' verse 7. Why doth he in this opposition
give the title of disobedient to them, rather than of unbelievers, which is
the opposite term unto the former, < You that believe ' ? But because the
valuation of Christ, or undervaluing him, is seen and discovered, as in
the pursuit after him, so in the obedience to him, or in disobedience. Thus
David, Ps. cxix. 14, ' I have rejoiced in the way of thy testimonies, as
much as in all riches.' Even in the way of them; mark it, because they
did lead to God, as a man would do in a way, though never so craggy, that
did certainly lead him to an hidden treasure : and in the way to them, in
the pursuance towards God, he delighted as much and above riches in
present possession. Yea, and above all riches too, of what sort soever,
that men count riches ; which is not in money only. So then he esteemed
God his treasure, and manifested this by diligence in the way unto him,
the way of his testimonies. Thus of Hezekiah, of whom interpreters do
understand that passage, it is said, Isa. xxxiii. 6, ' The fear of the Lord is
his treasure.' So of Moses, Heb. xi. 26, it is said that he « esteemed the
very reproach of Christ greater riches than the treasures of Egypt.' With
other men, how doth the market go ? It is apparent, 1, that they under
value God and Christ, and those things of the other world, and hold them
at the rate of common things ; so in the original the expression is, Heb.
x. 29, though it is rendered ' an unholy thing ' ; which though there uttered
of men that sin against the Holy Ghost, with the highest contempt of Christ's
blood, and was therefore so rendered, yet to esteem Christ and his blood
a common ordinary thing, is common with them and other wicked men, as
their respect thereunto manifests. In comparison of other things, a wicked
man is « a profane person, as Esau, who, for one morsel of meat sold his
birthright,' Heb. xii. 16 ; and for this his so manifest a demonstration of
his undervaluing it to a mess of pottage (and the pleasure of lust is but
just like it), he is termed a profane person, who is one which esteemeth holy
things, and precious things, as common, for that is properly profanation.

And 2. Instead of these, what are their dainties ? Sins, and the plea
sures of them : Ps. cxli. 4, * Incline not mine heart to any evil thin", to
practise wicked works with men that work iniquity : and let me not eat of
their dainties.' And so the good things of this world, Ptev. xviii. 12-14,
were dainty and goodly in their esteem, and so (as there) their souls lusted
after them. Now, then, let us examine ourselves hereby.
_ 1. This thy esteem of God and Christ, if true, and in any proportion
rising up to the worth of the things themselves, will shew itself : as in thy
first conversion, in selling all for them, Mat. xiii. 45, so after conversion,
in thy diligent pursuit after them. Treasures lie buried under ground to a
great depth often. Therefore, says Solomon, speaking of Christ and all his
graces (by which we come to have interest in him) under the name of Wis
dom, Prov. ii. 4, « If thou seek for her as silver, and searchest as for hidden
treasure.' The mind of the similitude is, that as God, in his common pro
vidence, hath hidden the mines of rich metals in the bowels of the earth,

VOL .vi. H h

482

THE WORK OF THE HOLY GHOST

X.

because he would have men take pains for them, so, in the course of his
dispensations to his children, he hath hidden his Christ, whom he so values,
in himself: 'your life is hid with Christ in God,' Col. iii. 3. And all the
riches of Christ, which are unsearchable, they are hid in God, Eph. iii. 10,
and hidden deep. They are the deep things of God, 1 Cor. ii. 10, to the
end he may be treated with by every soul that will have them. And al
though he gives them freely, and sells them not for any or all of our endea
vours ; and therefore, * say not in your hearts,' that is, think not within
yourselves (as Paul interprets Moses) ' who shall ascend up into heaven ? '
as if any may by his endeavours ' bring down Christ from thence ; ' 'or
who shall descend into the deep ? ' Rom. x. 7 ; yet before he usually
brings Christ down into the heart, or discovers his own heart and face, he
orders it so that men shall take the utmost pains, and use the utmost dili
gence, to the end to shew their valuation of these things. ' Many shall
strive,' says Christ. You must do more, work as at a mine : ' If thou
search for her as silver.' To work in mines is the toilsomest work in
the world. The Romans of old, and the Spaniards now in the West
Indies, condemn their slaves thereto. And indeed, what a man values
and esteems precious, his desire will set all in him a- work to seek :
Pro. xviii. 1, ' Through desire a man, having separated himself, he seeketh
and intermeddleth with all wisdom.' Others read (as also the margin
varies it) 'intermeddleth with every matter.' That is, what a man strongly
desires and esteems, it will make him separate, or set himself apart wholly
to it. He will deal in every matter, that is, way or course, whereby it is
to be attained. He will turn every stone, or (which is all one, as we read
it) will intermeddle with all wisdom. He will use all his wits to cast with
himself how it may be compassed. Now go down into your own hearts,
think, and think seriously, what doth the strength of thy intention run out
upon ? Is it after God and the things of that other world, or things in this ?
If thou hast been truly wrought upon, perhaps at the first thou wert so
affected, as wholly to separate thyself through desire after God and his
favour, because thou didst thus judge, It is not necessary for me to be emi
nently learned or rich, &c., but to be saved is that one thing necessary, and
so didst nothing else with thy heart, until thy spirit was settled and quieted
in some good measure. Then afterward thou wast settled, and so that pre
sent and absolute necessity thy soul was put upon at first, as in respect to
that distress and unsettlement, is not the same as before, yet thy esteem
continues such to the things themselves. As, though thou spendest not
the greatest outward bulk of thy diligence, because thy outward calling in
this world calls for it, yet the greatest strength of thy intentness of spirit
and needfulness is spent upon them, so as not to lose thy interest in them.
And to that end a godly man will intermeddle with every duty, and he will
deal in all ordinances, take the advantage of all opportunities.

On the other hand, my brethren, what is the reason that men search for
learning as for silver, and dig for it as for gold, separate themselves unto
it, intermeddle with every author, as the bee with every flower, and yet
neglect God days without number ? Or if not that way given (I would it
were so commonly), men spend their intention and diligence (what it is) in
idleness, vain company, which we term passing away the time. But as for
God and Christ, and the ways of holiness, they are so far off from separat
ing themselves unto them through desire, that they scarce intermeddle with
them in a week, a month. These, as pebbles in the streets, they are so far
from digging for them, that they trample as swine upon them (as Christ

CHAP. IV.] IN OUR SALVATION. 483

speaks), or at least stoop not to take them up. They think they may have
them at any time for stooping for, at their cast- away leisure, or on their
deathbed. What is the reason of this ? Even because they are not their
treasure. God hath not yet given thee a heart to value them at their own
rate. Suppose thou hadst lived in Solomon's times, when gold and silver
were as stones in the streets, or wert in the Indies, where, at least for the
seeking or digging for them, thou mightest have enough, and yet all thy
time were spent to load thy poor back with peacocks' feathers, which you
read of also in Solomon's times (which were indeed those glorious birds we
now-a-days see brought from |the hotter climates), would any man think,
or couldst thou in reason think, that thou didst make gold and silver thy
treasure in such a case ?

Consider, you live in times and places in which the unsearchable riches
of Christ are shovelled up to your hands, every day offered, tendered, yea,
put (as it were) into your hands. The word we preach is nigh thee, even
in thy ears and heart; and yet, as Solomon says, Prov. xvii. 16, 'A fool
hath a price in his hand, only wants a heart towards it.' Go home, and
consider with thyself, these things are not yet my treasure, nor hath as yet
God given me a heart to make them such.

Again, if these had been thy treasure, thou wouldst have parted with all
for them ; sold all thou hast, as Christ speaks of that good pearl. For all
men will do so for what is precious to them. What says God, Isa. xliii. 4 ?
' Since thou wert precious to me, I gave nations for thy life.' And so
wouldst *thou have done for Christ ere this, and never have repented of
your bargain. It is repentance never to be repented of. ' I have accounted
all things loss,' Phil, iii., « and I do account them so still,' says Paul. And
still he pressed forward to attain them with the greatest diligence. But
thou partest for unworthy courses, uncleanness, drunkenness, or such petty
base lusts, which the 5best part of thee, the speculative part of thy mind,
is so far from reckoning a treasure, as they are thy shame; yet to the prac
tical part, they are really thy precious things thou in thy great wisdom
seekest after. Thou canst sell all for them, as Esau his birthright, thy
soul, thy books, thy good name, the hopes of preferment in the place thou
art in, thy health, thy strength, thy wits, thy favour, expectations, and joy
thy friends might have in thee, to pursue them. A goodly treasure sure !
Are they not ? Yet they must be reckoned thine.

2. Wherein, or in what, dost thou account thy greatest gains and thy
greatest losses to lie ? That, in the valuation of thine heart, is thy treasure.

You find, 1. Tim. vi. 6, Paul speaking of the opposite disposition of a
man truly godly, and who ' seeks the things of Jesus Christ,' from his that
is carnal, he expresseth it with a but. ' But godliness with contentment
is great gain; ' or, as the word is, ' self- sufficiency,' [itr avraexstag ; that is,
godliness hath such a sufficiency in itself, that, with or through that suffi
ciency, it alone is great gain to him in whose heart it is placed, and by
whose spirit it is truly valued. And he speaks this in perfect opposition
to the spirit of carnal gospellers and professors, of whom he had spoken
the verse afore, and which was the occasion of the saying annexed. Men
of corrupt minds, supposing that gain is godliness ; that is their secret
opinion and esteem, that gain in outward things is the best religion in the
world. But our religion, which we profess, is to serve him that is God ;
now, Phil. iii. 19, Paul, speaking of the same sort of persons (for of those
of the circumcision he speaks in both places), 'whose god is their belly,'
he compares the lusts and appetites of natural men's hearts unto those of

484 THE WORK OF THE HOLY GHOST [BOOK X.

the belly ; that is, the furious desire to the pleasures thereof; and such are
theirs to earthly things, as it follows, ' who mind earthly things.' Unto
which, Ps. xvii. 14 accords : 'The men of this world' (says David), 'who
have their portion in this life, whose belly thou fillest with thy hid treasure,'
namely, of the earth (which also speaks home to the metaphor of the text).
So then, earthly things were their god ; that is, their chiefest good, instead
of God. And the eager pursuit with which they adored their god, he as
justly terms their religion, especially when under the pretence of religion
they serve those ends.

The result is this (which is the thing in hand), that earthly things are,
in the valuation of carnal men professing religion, their gain ; and their
religion also, supposing gain is godliness. But to godly men godliness is
great true gain, having a sufficiency in it. Unto which accords that also
of Solomon, Prov. iii. 14, 'The merchandise thereof is better than the
merchandise of silver, and the gain thereof than of fine gold.' Hast thou
ever been brought to such dispositions of heart and spirit as these ?

1 . To suffer (in thine own resolutions and account) the loss of all things,
that thou mightest win or gain Christ. It is Paul who is your pattern,
Phil. iii. 7, 8, ' What things were gain to me, that I accounted loss for
Christ ; for whom I suffered the loss of all things, that I might win Christ.'
Conversion to God is a great shipwreck of an old man, and all his goods
and appurtenance. I do not know how conversion goes now a-days, when
you may judge the world favours religion ; but I will tell you how the price
of the market went in our days. A man's conversation* was such as not only
some things, but all things he most valued, he was fain to bring it and lay
it down at Christ's feet, as they did their money at the apostles', and by
wholesale give it up to him. For he knew not but that, for the sincere
profession of Christ, he might lose all presently. Take a scholar in the
university, whose education was as Paul's, profiting in the Jewish learning
above his equals ; yet the learning then cried up, and the way of preaching,
in quotations of fathers, poets, apophthegms, stories, &c., was such as when
a man had profited therein seven or ten years, and had a dispute f with or
above his equals ; if he were humbled for sin and came to Christ for right
eousness, and treated with God for salvation, God would say to him, What
advantage or use will all this your learning, you have counted your treasure,
be of to me ? This poor soul was fain to give it all up for ever as lost, and
was turned into the world a dunce, stripped of all his plumes ; for the
other was loss and useless, and all this to win Christ. And then his carnal
friends would come upon him too, and say they had lost all their hopes,
their cost upon him. Thus a proud scholar was at once undone by bank
rupt.:}: Again, his heart was swollen with hopes of preferment, his sails
filled with the wind of it ; and he had ordered his studies, his comportment
accordingly ; taken in commodities for that port. And as he, in Habakkuk,
had in his conceits gathered to himself all nations, all sorts of preferments
as his prey ; but when he came truly to turn to Christ and enter into a
profession of strictness, he was brought in his own resolution to lay down
all he was in hopes of, and all which he had laid up as gains, towards the
procuring of it ; and to be a poor schoolmaster, or a Levite in a private
gentleman's house, was what in his future projections or expectations this
man was brought to. Conversion was a great shipwreck. And sure it is,
and will be to every one that turns to Christ still in something or other.

2. Again, after thou art turned, wherein dost thou reckon thy comings
* Qu. ' conversion ' ?— ED. f Qu ' repute ' ? — ED. $ That is, ' bankruptcy.'— -ED.

CHAP. IV.J IN OUR SALVATION. 485

in to lie, and thy truest gains ? Paul being a preacher of the gospel, as
before a persecutor (to instance therein), what were the chiefest of his gains
he looked at ? What, to get livings ? &c. No ; but that he might win some
souls converted or quickened by his ministry, he accounted his treasure.
' What is our crown' (says he, 1 Thes. ii. 19, 20), ' but even ye, in the
presence of the Lord ?' He acknowledged every such soul added as a
jewel to his crown ; and every degree of grace that was added to those souls,
as so many carats in diamonds, which increaseth their value. Thou hast
an outward man with many appurtenances, a name and repute in the world,
outward comforts about thee, health, vigour, the world fair on thy side.
All these in Scripture language are termed the rfutward man. Well, and
thou pretendest to have an inward man in thee ; that is, to have a repute
and acceptation with God, made to enjoy communion with him every day ;
unto which the things and comforts of another world do as properly and
as suitably belong, as the other to that outward. To instance first in that
part of thy outward man thy good name, God comes and makes a breach
upon thy name ; and this party of men, they report this, another that ; yea,
and pervert thy best and sincerest actions to thy reproach, turn thy glory
into shame. And these losses and revilings daily come in like Job's mes
sengers, upon the neck of one another. These are shrewd losses. But
what dost thou reckon thy gains ? All this while thou findest God draw
near to thee, own thee, testify thy sincerity to thee. Thou hast an inward
man, whose praise is with God, and not with men. And thou hast further
a name in thy eye, at the latter day, above every name that is in this world.
Yea, and every reproach will turn to increase it at that day. ' Even this
shall turn to my salvation,' Phil. i. 19. Every thing written or spoken
against thee will then be a crown about thine head, as Job xxxi. 36, and
every scoff and contempt a fence. And thine heart all this while finds a
self-sufficiency in godliness, betwixt God and thee, in which thou rejoicest,
and reckonest all these things thy gains, and secretly rejoicest heartily
herein upon this account. Thus it was with Moses : Heb. xi. 26, ' He
esteemed the reproach of Christ,' or for Christ's sake, * greater riches.'
He looked on them as his gains.

And thus it is in all other kinds of outward losses, which are of the
appurtenances of the outward man. See Paul's spirit, 2 Cor. iv. 16,
* Though our outward man perish, yet, I thank God, my inward man is
renewed day by day.' I find comings in more or less every day thereby,
and what do I lose by that then ? And therefore I value not my losses of
this kind, whilst a gain comes in the other way.

Yea, upon this account all afflictions are therefore but light, and so all
losses of all sorts whatever, because they work for us an exceeding weight
of glory. So it follows, verse. 17.

And reason good why we should thus judge : For the things we lose are
but things temporal ; but the things we have in exchange for them are
things eternal. So again it follows, ver. 18, * We look not at the things
which are seen, but at the things which are not seen : for the things which
are seen are temporal ; but the things which are not seen are eternal.'
That true believers do really and in the private estimation of their souls
thus judge, you may also see by the instance of the believing Hebrews,
whose hearts Paul cuts up : Heb. x. 33, 34, ' Ye were made a gazing-stock
by reproaches and afflictions, and took joyfully the spoiling of your goods,'
as great losses as can be supposed to befall men. What should be the
reason of this ? They knew that they were gainers, that they got well by

486 THE WORK OF THE HOLY GHOST [BOOK X.

it. < Knowing in yourselves' (mark that) « that you have in heaven a better
and an enduring substance' (which as Paul told us even now), is wrought
and increased by all these losses a hundred fold, as Christ speaks. °It
was the knowledge and actual application of this, caused them to rejoice as
well as they might. But how did they know it ? The text says, « In
themselves.' When the great providence of God took away these, or any
thing from them, God was graciously pleased still to seal to them a bill of
exchange in their own hearts ; to return instead thereof, so much better
and enduring substance by way of exchange in the other world ; and he
wrote this bill in their hearts, they had it themselves, the earnest of it (as
1 John v., 'he that believes ' is said to ' have the witness in himself) ; and
look, as all a man's actions are written in a man's conscience, which he shall
not be able to deny, so all such impressions from God are also written in
the heart. And God will own all these his bills of exchange at the latter
day. So then a Christian accounts these his greatest gains. And well he
may, for if one should come into your house and take all your pewter and
all your brass, and melt it before your face, but then come and sprinkle
some of the elixir upon it (which you call the philosopher's stone) and turn
it all into gold, I pray, what loss had you ? Yea, what gains ! And truly
thus by faith you may — and in the issue, in experience, all you true
Christians must — look upon all afflictions and losses whatever. "By faith
you may aforehand, as knowing this will be the issue ; therefore says James,
chap. i. 2, < Count it all joy, when ye fall into divers temptations ; ' observe
his when, not when after ye are fallen, but at first, when you do fall. Re
joice thus aforehand. Suppose thy afflictions be for thy sins, no matter ;
wait and thou shall gain by them. They bring forth a quiet fruit of
righteousness, that is, that issue which so quiets, as it causeth the soul to
say, I am satisfied ; it was well for me I was thus afflicted. Thou losest a
child dear to thee, for it is thine image, and God renews (upon the occasion
and by the affliction of it) his own image, or some member of it, more fair
and fresh than ever. What are a hundred thousand children to the least
degree of grace ? The comings in by one good prayer is worth them. God
takes a pin off thy sleeve, and puts into thine heart the white stone which
hath a new name on it. ' It was good for me I was afflicted,' says David ;
that is, he reckoned it his gains. To be kept but from one sin by an
affliction is greater gain than this world hath to afford. ' I went astray,'
says David, ' afore I was afflicted.' Crosses which break other men's
hearts, and which they can never get off, but are sunk with the burden of
to their graves, they are made light to a believer, as Paul speaks ; they
bring him nearer to God, and he blesseth God that ever it befell him. It is
true^indeed, he desires rather, and he is to seek it, that God would sanctify
mercies to him ; yet if there be no other way to be made a partaker of
God's holiness (as the apostle speaks) but this, he would not care what God
did with him. ' If by any means I may attain the resurrection of the dead,'
says Paul, Phil. iii. 11. He speaks it in respect of the holiness that will
be in that state. Let God take what course he will, what means he will,
he should be glad. It was because he reckoned God and the things of God
his treasure, and so his gains to lie there. By these two dealings of God
with thee put together, thou mayest make forth a great and mighty evidence
of thy election.

1. That however God deals with thee in what thy flesh and outward man
desires, whether rich or poor, despised or in repute, &c., yet still thou canst
and mayest observe that by all such dispensations God seasonably keeps

CHAP. IV.] IN OUB SALVATION. 487

thee, or breaks thee off from sin, draws thee nearer, and puts thee upon
praying and crying out to him. What is this but that his eternal love hath
taken care of an inward man in thee, which he doth renew from day to day
(if thy crosses be such), or from month to month, from week to week ; and
therefore will not let thee go on in such a sin as others do, or in that dead
frame, but it shall cost thee this affliction or that, a loss in this thing or that
thing which is dear to thee ; another piece of thy name must go for it, or
the other child, or some of thy estate. This is a sign eternal love carries
on its design towards thee, and not common or providential love.

2. Then, secondly, dost thou find this still, upon all such losses and
perishings of thy outward man, thy heart to have some quietness and
rejoicing from this, that though God hath dealt thus bitterly with me, yet
he hath made it up by a supply of his Spirit some way or other, either in
preserving from sin, stirring up conscience, quickening to prayer, exercising
faith, waiting submission. And then with all thy heart thou dost value
these more than all thy losses, and dost say, howsoever, I see it was good
and best for me I got by such a sickness brokenness of heart, both off from
and for such a lust ; and though I cannot say I have grown much, yet my
inward man hath been renewed, some life of graces have been kept in ure
hereby, so as I would not for all the world but God should have dealt thus
with me ; I would not have been rich, or great, or honourable instead
thereof, though still what God will do with me at last I know not. I tell
thee, such thoughts and dispositions as these do manifestly declare that thy
treasure lies not on this side of heaven, but it is in the other world, which
appears by thine own audit-book, in which losses and gains are written ;
that is, what things they are thou esteemest thy greatest losses and thy
greatest gains. Thy gains in this case lie in things of the other world.

Now, further, to give you an evidence that not in this world, but in the
other, a Christian's treasure lies ; not only that he accounts the afflictions of
this present life gains, but even death itself, concerning which other men's
hearts say, When I am gone, all is gone. Death is the great murderer ;
like a sweeping rain, despoils a man of all in this world at once. But what
says Paul ? Phil. i. 21, < To me to die is gain.' So a good soul looks
upon the thing in itself. And oh ! that I had assurance, that I might
account it so for me ; yet such it is in his estimation, in his hopes, though
not in his particular confidence. Oh, says he, I heartily value the things
of that world, so as that I would not care if I were well there ; this wife,
these good houses, children, credit, honours, what will they do me ?
Whom have I, in affection, in heaven but thee ? In earth I have too many
harlotry things which draw away my heart from thee. Oh, would I were
with thee, and in thy bosom ! So he prays and sighs. And why is this ?
Because the true treasure thy heart values is laid up there, and there is an
enduring substance. And then says the heart, If I die, I should go and
receive all my bills of exchange, into which all the comforts I have had first
or last have been one way or other turned. I shall meet with every prayer,
tear, sigh, groan, and have all mine afflictions returned me with infinite
advantage. « To me to live is Christ, and to die is gain.'

Again, I shall add, What dost thou endeavour to add to daily ? Therein
lies the gains, and that is thy treasure. It is in the text : What is a man's
treasure, he will lay up, and be still adding to that heap. For a treasure
lies in an abundance which a man seeks to heap up ; whereas of other things
he only provides so much as barely serves his present use, as coals for
firing, &c. Of the believing Corinthians Paul gives this testimony, and

488 THE WORK OF THE HOLY GHOST [BOOK X.

withal this motive, which he knew would take with their hearts : 2 Cor.
viii. 7, « Therefore, as ye abound in everything, in faith, in utterance, in
knowledge, and in your love to us ; see that ye abound in this grace also.'
Wherein lay the force of this exhortation, but that they accounted the graces
of the Spirit their treasure ? and so had a principle provoking them to
abound in all sorts of them. The like exhortation you have, 1 Cor xv. 58,
' Always abounding in the work of the Lord ;' that is, in some good thing
or other that is for God, ' knowing your labour is not in vain ;' for the more
you abound, the more treasure you lay up in heaven. Consider, therefore,
what heap thou art endeavouring to add unto as tny treasure. I do not say
which of the heaps are bigger, thy good works or thy sins ; but which heap
is it thou seekest to add to, and to abound in ? Dost thou go on reck
lessly to add sin to sin, Isa. xxx. 1, till the measure of thine iniquity is
full ? Thou and thy companions say (as Isa. Ivi.), « Come, to-day shall
be as to-morrow,* and much more abundant.' Abundance of sin, and
pleasure by sin, is that thou seekest ; adding drunkenness to thirst, as
(Deut. xxix. 19) Moses his phrase is ; that is, a full satisfaction to every lust
thou hast a mind to : if covetous, seekest to add land to land ; if a scholar,
notion to notion ; but neglectest, yea, valuest not to add grace to grace, one
good prayer to another, as Peter exhorts, 2 Peter i. 5. Dost thou give all
diligence to add grace to grace, to that end that you may be rich in faith,
James ii. 5, rich in good works, in good speeches, good thoughts, as account
ing these your treasure ? Then God is the chief portion and treasure. And
this by so much the more as thou hast formerly added sin to sin. And if
thou sayest, Alas, my lusts abound, and deadness and unfruitfulness ; well,
but then thou aboundest in complaints hereof, and addest complaint to com
plaint ; and it makes thy life bitter to thee, as a sorer vanity than any Solo
mon instanceth in.

Again, What times of thy life dost thou look upon as lost time, or else
as most precious and gainful to thee ? Days of greatest receipts of what
is one's treasure, he reckons his best days. A man counts that time lost,
in which what he principally intends goes not forward. A scholar that
makes haste to be rich in knowledge, as others to be rich in estates, looks
upon times that conscience puts him upon holy duties in, as interruptions,
which he thinks much at, as impediments to his main end. So of the
Sabbath ; when will it be gone ? as they in the prophet ; or, as the
heathens scoffed the Jews, that they lost the seventh part of their lives.
Dost thou so ? It is because thou makest not God, nor the things of God,
thy treasure. What made David account « one day in God's house better
than a thousand ' ? Ps. Ixxxiv. 10. What makes one day better than another,
but that gain which the day brings in ? Oh, say they that run into excess of
riot, What a gallant night had we of it ! when their wits and spirits were
flushed with wine and joviality But on the contrary, what says a good and
holy soul ? I have had a good day of it, or a good night of it, when God
hath been near him in a private prayer, or at meeting with others, Isa.
Iviii. 13. To a godly man a fast-day or a Sabbath-day is said to be honour
able, that is, precious and high in his esteem. Hence when a man comes
to turn to God, he accounts all the time before, however spent, to be lost
time. You have therefore Paul complaining that he was converted later
than the rest of the apostles ; 1 Cor. xv. 8, that he was born out of time,
as a scholar that is kept from school, or from going to the university till
twenty years old or upwards, bewails his loss, or his having been a truant.
* Qu. « To-morrow shall be as to-day ' ? — ED.

CHAP. V.] IN OUR SALVATION. 489

And yet Paul had spent his time well in the Jewish learning, and profited
therein above measure. Yea, but I knew not Christ, says he, for the
excellent knowledge of whom I account all things loss. To this also refers
that speech of Christ : Mat. xx. 3, 6, « Why stand ye here idle all the day
long in the market place ? ' And therefore a godly man also looking back
upon the times past after his conversion, those days wherein (though
under bitter temptations) yet he sought God much, and with the utmost
intentions of his soul ; or wherein there was a quick trade and intercourse
between God and him, or others and him in the things of God, he notes
them in his almanack with a white stone. And these wherein he considers
that the world and vain thoughts have, as the lean years, eaten up the fat,
he looks on these with sadness, and with bitterness cries out, Amid ! perdi-
dimus diem, ' Friends, we have lost a day,' in which he hath not made some
addition to his treasure. This is the great rule in Moses his arithmetic,
which he hath taught us, to « number our days, by applying our hearts to
wisdom.' Which rule by proportion holds and instructs for time past, as
well as time to come, that a man reckons that time lost, in which he hath
not applied his heart to wisdom.

CHAPTER V.

To know whether we make God our chiefest good, we must state the account
upon what it is that we most value ourselves or other men.

The last head of signs from this metaphorical expression, What is thy
treasure ? is, What thou dost value and estimate thyself by, as also
other men ?

This note differs from the former. For when I asked what was precious
to thee, it signified what valuation thou hadst of the things in themselves,
which is a direct act of valuation. But this query is by what things you
put a value upon yourselves or others, which is as the reflex act, as in other
cases we use to distinguish. That I may give a right stating of this note,
that it may be fitted for all sorts to apply it without mistake of what I
intend, or disquietment to their own souls, I shall premise these things by
way of explication.

1. That this note holds in an affirmative, a positive sense, true of unre-
generate men, who may be convinced by this what their hearts do really
value themselves by, when it is found to be some earthly excellency or
other, which therefore is their treasure.

2. Of godly men it holds true negatively, as to what they have learned
not to value themselves by, not by earthly and worldly excellencies ; that
rate-book is cancelled in a great measure with them. And as for a positive
valuing carnal self in a way of being lift up, they have learned to be as
cyphers in their own hearts, to be nothing in a man's self. This is the
A. B. C. in Christianity, though we are always a-learning it. Ask a humble
soul, what dost thou value thyself by ? He will readily answer (as to what
he is of himself, and in himself), Alas, by nothing. Thus Paul, in divers
places, two especially : 1 Cor. xv. 9, * I am the least of the apostles, that am
not meet to be called an apostle.' Again, 2 Cor. xii. 11, * I am nothing.'

And yet, 3, for all this, you shall find the same apostle value himself as
he was a man in Christ, and according to what he had by grace, as he had
lived in and to Christ, and acted for Christ, he doth value himself thereby;

490

THE WORK OF THE HOLY GHOST

[BOOK X.

yet still vailing and attributing all unto that grace of God which had done
it for him, even at the same time and with the same breath with which he
lays himself thus low. Which is sufficient ground to the note in hand, that
even regenerate men have also that treasure of another kind belonging to
them, which they do and may value themselves by, even whilst they really
profess themselves as nothing ; as in respect both to themselves as in them
selves, and unto the grace of God working in them and with them, which
is one branch of the point in hand. Consult we for this the places cited :
1 Cor. xv., ' I am the least of the apostles.' So, ver. 9. But then at the
tenth verse he riseth again : ' But by the grace of God I am what I am.'
Well, and what was he ? It follows : * I laboured more abundantly than
they all ; ' there he pulls forth his treasure. Yet still (lest he should have
said too much) he distinguisheth again upon it : « Yet not I, but the grace
of God that was with me.' And in 2 Cor. xii. 11, with the same breath
with which before he had said, « I am nothing,' he boldly premiseth this,
' In nothing am I behind the very chiefest apostles, though I be nothing.'
Paul had then wherewith he valued himself, you see. And in the same
chapter he gives you that other part of the distinction I mentioned, ver. 2, 5,
' I knew a man in Christ. Of such a man I will glory : but of myself I will
not glory, but of mine infirmities,' as in that respect, and yet it was himself
he speaks of. So then take himself as in himself, and so carnal men never
thoroughly humbled never do; and of that self, abstracted from any relation
to Christ, says he, ' I profess myself nothing.' But of such a man, and so
of myself as conjunct with Christ, what I am in Christ, I may and will
glory. So then the right state of this note of difference between a godly
and an ungodly man lies fair afore us.

1. That a carnal unregenerate man doth positively value himself and
others by some excellency that is earthly, if he have any to value him
self by. Or if not, he values others by what his heart accounts truly a
treasure.

2. A godly man hath learned not to value neither himself nor others chiefly
by such things.

But 3. His heart being pitched upon living upon God in Christ, he
values himself, if he hath assurance of his being in Christ, by what he is
in Christ, and by the grace of God, as by a rich treasure still with vail
ing to grace, and distinguishing himself as in Christ from himself as in
himself.

And 4. So far as he wants assurance, and so can value himself by no
thing as assuredly his own, yet what his heart truly maketh its treasure
may be discovered in him, and by himself, in this, what things they are he
values others by. It being thus stated, let us come to the proof and ap
plication of it.

The reason why carnal men value themselves by outward excellencies is,
that man naturally would not be a mere cypher to himself and others. He
must be somebody, a y^jac, rig, as it is said of Simon Magus, Acts viii. 9.
Now the souls of men, upon the same account that Aristotle calls them
abrascB tabula;, in point of motion and intellectual species, may be called
cyphers, considered as separated from all outward excellencies and endow
ments, as wit, learning, estates, beauty, riches, power, or some such things.
And they stand and appear to themselves as cyphers in comparison of
others. But look, as any of these things are added to them, which they
see are in high esteem with men in the world, then this poor naked cyphe"r
will begin to reckon itself a number, and still the more that is added the

CHAP. V.j IN OUR SALVATION. 491

greater number it goes on to think itself to be ; as the more figures, the
more the value of a cypher is increased. You may see the truth of this too
true a similitude in the instance of Saul. When Saul was young and _ a
stripling, and a private person, Samuel reminds him, ' Thou wert little in
thine own eyes,' 1 Sam. xv. 17. The cypher had but a few figures then
set or belonging to it. And he was, though something, as the word little
imports (according to what he then possessed when he went to seek his
father's asses), yet little then in comparison of what the value of himself
did rise to when a kingdom, with all its glories and privileges, were added
to him. A kingdom, set to original sin, hust and blew him up, so that he
thought himself worth no less than all the kingdom besides (as we have
heard and seen other kings have been wont to do), he grew too great for
God himself to rule, and to have respect to his commands ; to intimate
which to his conscience was Samuel's scope.

The prince 'of Tyre is another instance, Ezek. xxviii. 2-6 verses. It
seems he was a man eminent in wisdom and knowledge, as ver. 4 : ' With
thy wisdom and understanding thou hast gotten thee riches, and gold and
silver into thy treasures. And by reason of all this (as ver. 2) thy heart
is lifted up ; ' as the ark was, as the waters that bore it did rise and increase.
Well, and how big was this cypher, this mote, this atom, this less than
nothing, lift up ? Even as high as the throne of God. So God, the
searcher of hearts, chargeth him : ver. 2, ' Thus saith the Lord God,
Because thy heart is lifted up, and thou hast said, I am God, I sit in the
seat of God, in the midst of the seas, yet thou art a man and not God,
though thou set thine heart as the heart of God.' Oh, how big did this
toad swell in his own imagination ! Therefore God, to confute him, and
to bring him to his native cypherhood, threateneth to bring a sword against
him and all his glory, that should strip him of all his excellencies he valued
himself by, and should slay him, ver. 7, 8. And then says God (and it
was as great a sarcasm as that shot at our first parents, « Man is become as
one of us'), ver. 9 : 'Wilt thou say before him that slayeth thee, I am
God ? ' He will make but a poor god of thee. God pricked the toad, and
he fell to nothing! As also he did Herod, Acts xii., when swollen with the
flattering breath of the people for his eloquent oration. God sent his
angel to cut the bladder, and how did it fall ! I have instanced in kings,
because they are suns of the greatest magnitude any of the cyphers of man
kind grow to. But it holds proportionably in all men else. If a man
scrape together a little riches, and scraps of wit and learning, men's souls
presently value themselves thereby : 1 Tim. vi. 17, ' Charge them that are
rich in this world, that they be not high minded.' As riches increase, the
heart increaseth. This is one reason why a carnal man comes to value
himself by things outward.

2. If you will see a reason of the difference of the second thing pro
pounded, viz., how it comes to pass that a godly man and a carnal do differ
thus in the valuation of themselves, among others there are two several
rate-books, or books of valuation, which according as men have eyes given
them to discern, and spirits impartially to view themselves in, and guided
to judge themselves by, accordingly will they come to rate and value them
selves with this vast difference spoken of.

There is the world's book, which is that common esteem which the gene
rality of men have of things, and do cry up and magnify them by. Now
what things do bear a rate and value with the world but things worldly ?
Ps. xii. 8, Vanity with mortal man highly is extolled. And Christ, Luke

492 THE WORK OF THE HOLY GHOST [BOOK X.

xvi. 15, hath this expression of it, « Things highly esteemed by men.' Now
a worldly natural man, having the spirit of this world as yet predominant
in him (1 Cor. ii. 12, which is especially there spoken in relation to his
judging of persons and things, for he exposeth* it there to the spiritual
man's judging of things spiritually) ; such a man therefore jumps with the
carnal world in his judgment, both about men and things, looks upon him
self and all things with the world's eye, and is said to walk according to
the course of the world, Eph. ii. 2 ; and so rates and values himself by the
world's book, that is, by the common opinion and price which things by
the world are taken up at.

On the contrary, there is God's book (as you say, < the king's book,' by
which^ you know the value of livings). It is Doomsday Book if you will,
in which the rate of all persons and things are laid down, according as the
value of things shall go at the latter day. And this was written to that end,
to correct and amend the common account of things, that men might ' judge
righteous judgment,' and learn to esteem of themselves as they are indeed.
And this book heightens the price of the things of the other world, which
carnal men undervalue ; sets down a thousand where the world sets down
nothing; < Vanity of vanities,' 'Dung,' 'Dross,' where they write down a
hundred. And therefore in that Luke xvi. 15 it is said, « that what is in
high esteem with men is an abomination unto God.' So Christ there
exposeth and sets at distance God's esteem of things and man's. You find
the same opposition of these two in Paul's spirit : 1 Cor. iv. 3, < I care not
to be judged by man's day' (as in the Greek), translated « man's judgment.'
God hath a day of judgment, and man hath his day of judging things, so
called, because man's judgment carries it from God. Men are clerks of
this market, the prizers of this dead world's goods. Now what God's
judgment is of things and persons, his own book doth perfectly serve to
inform us, and so how to value ourselves and others, so as the greatest
monarch in the world, whose glory and greatness this world adores, if he
comes, as Hezekiah, to read himself in God's book, he finds himself nothing,
of no value therein. And in Deut. xvii., you find that God hath written
this book in a special manner, for this very end ; ver. 18, 'It shall be
when he sits on the throne of his kingdom' (speaking of their kings, as they
should be surrounded with all things which make them great and glorious),
' that he shall write a copy of this law in a book, and he shall read therein
all the days of his life.' And one end is, ver. 20, < That his heart be not
lifted up ^ above his brethren.' If he looks upon himself as he stands in
the world's book, he will rate himself worth more than ten thousand others ;
but when he comes unto God's book, which presents unto him, as in a
glass, how persons stand in God's eye (who ' judgeth without respect of
persons,' Acts x. 34 ; that is, without those outward garbs of conditions
men are in. For in the sun, a beggar and a king have both the same
shadow), therein a king, reading, with the Spirit of God enlightening
him, falls as low as the poorest beggar, yea, lower, if he hath grace. Now,
a godly man < hath not received the spirit of the world, but the Spirit which
is of God. That we may know the things which are freely given us of
God,' 1 Cor. ii. 12, so as, ver. 16, < we have the mind of Christ,' and do
look upon things with that light, in our measure, wherewith he doth. And
hence comes that great change and alteration in a godly man in judging of
himself, valuing himself by what he is in Christ, by the things he hath
received of God. David, who knew himself designed unto a kingdom, made
* Qu. ' opposeth ' ? — ED.

CHAP. V.] E« OUR SALVATION. 493

that Psalm cxxxi., on purpose to shew the frame of his heart this way.
' Lord' (says he, appealing to him that knew the heart), ' mine heart is not
haughty, nor mine eyes lofty.' It is a strange level that grace makes in
the view and prospect of him that hath it. It makes, as John's ministry,
the mountains, in the world's eye, valleys ; and fills up the valleys that
were low and empty, in the apprehensions of those men that have it. And
this is perfectly James's scope, chap. i. 9, 10, ' Let a brother of low degree
rejoice in that he is exalted : but the rich, in that he is made low.' Which
when converted, the light of God discovers to him. James wrote to com
fort poor believers, and to humble the rich professors (whereof many being
but temporary believers, despised the poor, chap. ii. 6). This you may
see run along, as a vein, throughout his epistle ; chap. i. 9-12, chap. ii.
ver. 1-6, chap iv. and chap. v. And because in the world's light and eyes,
and afore regeneration, there appears so mighty a distance and dispropor
tion in a poor man's condition and in a rich, he therefore sets afore them
what the true saving light of Christianity works in the apprehensions and
valuations of men converted, whether poor or rich. He supposeth to be
aforehand both to a poor man that is godly, and a rich man that is godly ;
supposing such a brother a believer, as ver. 9 shews. A rich man, afore
conversion, looked upon the poor man with a lofty eye, as one so far above
him, and a poor man looked upon himself as mean and ordained to misery,
in comparison, and calls the rich happy. Well, the Spirit comes and con
verts the one and the other. And then the wheel turns (as the poets
feigned of fortune), the world is turned upside down. Saith the poor man
when converted, I that had nothing to betake to in this world, nor much
hopes of being anything, I find I am an heir of glory, and higher than all
the kings and great ones of the earth. ' Hath not God chosen the poor of
this world rich in faith, heirs of the kingdom ?' chap. ii. 5. This therefore
gives the poor man ground to rejoice, as well he may, that he is exalted.
' Let the brother of low degree rejoice' (says James) * in that he is exalted.'
And let him value himself with joy unspeakable and glorious, by what he
reads and finds himself to be in that other world. On the contrary, a rich
man, when converted to God, and he begins first to be humbled, he, as he
is a rich man, is as much cast down and dejected. For seeing his sinful-
ness and nothingness through the light of the Spirit and the word, and
his obnoxiousness to eternal death, thinks he, the poor man that hath but
grace, and an interest in Christ, is infinitely happier than I. He lies low
and puts his mouth in the dust, if there may be hope. And when faith
and assurance of the other world comes in, he rejoiceth in this his
happy misfortune he hath had, to be humbled and levelled in his out
ward condition with the poorest cobbler, whom if he have more grace
than he, he looks upon as a better man than himself. And with this
high and differing valuation (as it is kept up in their spirits) do these two
look upon things and persons for ever after. A bondman, a slave, was
taught not to care, for he is Christ's freeman. Masters were taught that
they have a master in heaven, who * hath no respect of persons,' Eph. vi. 9,
The new creature teacheth a man to * know no man after the flesh,' 2 Cor.
v. 16, that is, to estimate no man from outward things, that is, with that
high valuation and admiration a man had wont to do. Had any man any
special, spiritual privilege, Paul learnt to value that man by it, and that
afore himself. Such an one * was in Christ afore me' (says he). He is
my elder, and of more standing in grace, and he gave them a reverence
accordingly ; yea, take a poor soul that dares not yet say that it is in Christ,

494 THE WOEK OF THE HOLY GHOST [BOOK X.

and so cannot value itself thereby, yet this true valuation is seen by what
it hath of others. When he sees the greatest king in the world living in
his natural estate, and swimming in greatness, he would not change condi
tions with him for ten thousand worlds. For although his own being in
the estate of grace is yet uncertain to him, yet the other's (supposed in his
natural condition) is certainly at present damnable. Also every one he
looks upon as godly are the precious ones of the earth with him, as the
psalmist speaks. And oh (says he) that I were but an hired servant
amongst them, in the meanest condition, so one of that number, as the
prodigal convert wished. And what is the reason of all this ? Because
his esteem and valuation of things is altered.

Now then, for the application of all this, consider by what principles the
valuation or dis valuation of thyself is measured or guided. To what beam
or balance dost thou come to weigh thyself; whether in the balance of the
sanctuary or the balance of common opinion which is hung up in the world's
great market-place ? Thou mayest be great, and happy, and honourable
in thine own eyes, as also the world's, when thou art miserable and abomi
nable in God's. Thus a rich man, or one in power, men account a great
man. But what is that greatness, but such as a man that is fat and pursy
hath ? And so men weigh fat and all, and account a man great. So Nabal,
1 Sam. xxv. 2, is termed ' a great man,' because ' he had three thousand
sheep and a thousand goats,' which was a great estate in those days. But
this kind of greatness God and his word regards not. Therefore God pro-
nounceth of Belshazzar, though he had the whole Babylonian monarchy,
and all the glory and the riches of it, environing of him, to put into the scale,
4 Thou hast been weighed, and art found too light.' Here we might, for
our help, run over all sorts of instances, of things of value, either worldly or
heavenly, as the Scripture sets the one against the other ; and how thereby
this difference in godly men's hearts and others may evidently appear unto
themselves.

1. There is that which is honour in the world's esteem, and that which
is truly and indeed such with God. Hast thou an ambitious heart ? (God
allows an ambition, pitched right, as we see in Paul's speech of his ambi
tion to preach the gospel.) There is an honour to satisfy it. And doth
thy valuation thereof carry forth thy spirit thereto ? Christ gives us the
distinction : John v. 44, ' How can ye believe, which receive honour of one
another, and seek not the honour which cometh from God only ?' Here is
honour from God only, and honours from men, and men's estate distin
guished by their pursuit after them. The glory of God himself, and the
seeking thereof, in aiming at him, that is not here meant ; but it is that
honour which is from God, and with God, and which by approving a man's
self to him alone, obtains with him. God's favour is true honour in such
a man's esteem : Isa. xliii. 4, ' Since thou wast precious in my sight, thou
hast been honourable, and I have loved thee : therefore will I give men for
thee, and people for thy life.' So that, though before, a man hath valued
himself by those things which have brought him in honour from men, yet
when converted, he takes another account, knowing that God's favourites
only, and whom he loves, are only truly honourable, and that his ways are
only honourable (as the Sabbath is called, Isa. Iviii. 13), and that to ' lay
hold of his covenant and keep his Sabbaths,' purchaseth himself a ' better
name,' and more lasting, than ' sons and daughters,' as it is, Isa. Ivi. 4-6.
On the contrary, he looks on others as vile persons. ' God abhorring them,'
Ps. x. 8, he abhorreth them also ; whereas a wicked man ' blesseth the

CHAP. V.J IN OUR SALVATION. 495

covetous, whom God abhorreth.' And so for things he once made his glory,
and valued himself by, he now accounts to have been his shame, Phil. iii.
19, and that would bring him to confusion of face.

So also, 2, this holds in wisdom (hence that distinction, 1 Cor. ii. 6, 7,

* The wisdom of the world, that comes to nought,' and * the wisdom of
God.' ' Wisdom to salvation,' as in Timothy) ; so that a man who hath
valued himself by his learning, knowledge, wits, parts, and policy, when he
comes to be converted, finds (as Rom. i. 22) that whilst he hath professed
and thought himself wise (as of the philosophers it is said there), he is be
come a fool ; and he finds that the word proves him so to be, and he thinks
so of himself ; that he hath but even studied all his life to be a fool, because
he wants true wisdom to save his soul. Which wisdom now he magnifies,
for this wisdom is justified and magnified of all her children, and is glad to
become a fool that he may be wise ; and on the contrary, with carnal men,
worldly ' wisdom is justified of her children,' and this unto salvation is
counted foolishness, 1 Cor. ii. 14.

So also, 3, is it in riches, which is another thing men use to value them
selves by. Take that distinction of Christ, Luke xvi. 9, of ' the unrighteous
mammon ' and ' true riches.' So that a man that hath thought himself a
rich man in the world's books, upon conversion, becomes a beggar in his
own eyes. It is therefore called ' poverty of spirit.' For why, as Christ
says, Lukexii. 21, 'He that lays up this as treasure for himself, is not rich
towards God ; ' he thought himself ' rich and increased with goods,' as the
church of Laodicea says of herself; Rev. iii. 17, ' Thou sayest I am rich, and
increased with goods,' whenas God knows and says it, and the soul now
finds it, that it is ' wretched, miserable, poor, and naked.' Whereas God
values him as rich that hath faith and good works : Rev. ii. 9, ' I know
thy poverty, but thou art rich.' And so now a fair woman, whose treasure
lay in her face and good clothes, by which she once rated herself when she
looked into the world's glass, because all men ran doating and wondering
after such an one, as the world once did after the beast, Rev. xiii. 3, when
Bhe comes to take account of the word, and to look thereunto, she finds
another beauty, which is so in God's esteem ; 1 Peter iii. 3, 4, * Whose
adorning let it not be in the outward plaiting of the hair,' &c. ' But let it
be of the hidden man of the heart, the ornament of a meek and quiet
spirit' (which is a lasting ornament, the other decays), ' which in the sight
of God is of great price.' I might instance in many more. Further, take
a note or two.

1. That by which thou valuest thyself by most thou gloriest most in,
makest it thy glory, either in the secret applaudings of thine own heart, or
else it may be of others, Phil. iii. 19. Among other expressions which the
apostle hath to express the over-valuing of earthly things by earthly-minded
men, one is, 'whose glory is their shame, who mind earthly things.' Hence
you find boasting in riches spoken of Ps. xlix. 6 and Iii. 7. You also have
that example of Nebuchadnezzar, Dan. iv, 30, who, walking in his gallery,
and, as it may seem, alone, you find him, like a fool, talking to himself,

* Is not this the great Babel which I have built by the might of my power,
and for the honour of my majesty ? ' As many a scholar in his own heart
saith, Was it not such an act I kept, or disputation I performed, such an
oration that I made ? That one place more is enough, and fit for this pur
pose ; Jer. ix. 23, ' Let not the wise man glory in his wisdom, nor the rich
man in his riches, nor the mighty or potent man in his might and power.'
God speaks thus severally, for men make any of these their treasure, and

498 THE WORK OF THE HOLY GHOST [BOOK X.

•will glory of these ; and in these do men glory, if they 'know not God.
But if he be a godly man, what doth he glory in ? It follows, « Let him
glory in this, that he knows me : that I am the Lord, that shews him
mercy,' and am his God and treasure. * And of thee,' say they in Ps.
xliv. 8, and our interest in thee, * 0 God, will we make our boast all the
day long.' Carnal men, says the apostle, glory in outward appearances ;
but, says he, Gal. vi. 14, * God forbid I should glory, save in the cross of
Christ.' And why might not Paul glory in the flesh and in the world as
well as others ? (It is well known he had wherewithal to do it, as he tells
us elsewhere.) Why, he answers, that the cross of Christ, and the power
thereof in him, had ' crucified the world to him,' had spoiled all the gloss
of it to his heart, wiped the varnish off. For who values a dead man, a
crucified man, at anything ? Thus, Jesus Christ being a crucified man,
Isa. liii. 2, 3, he is said to have * no form nor comeliness in him.' And
when we shall see him, he will have no beauty to a carnal eye, why it
should desire him, being a despised and rejected man. Now, so says the
apostle, ' The world is to me a crucified thing, through grace wrought in
me by the cross of Christ.' Again, had not Paul many outward excellencies
to make him glorious in the world's eyes, and might he not glory in them?
Yes, that he had as great a confluence of all excellencies of learning, know
ledge, &c., as any, and was so accounted too. ' If I would glory,' says he,
2 Cor. xi. 21, 'I could too.' But his turning Christian spoiled all, cruci
fied them, marred the splendour of them in the world's eyes, so that, if he
would have boasted of them now, he could not. For they had lost their
grace and colour ; grace had foiled them. And now, though he could vie
learning with the best of them in anything, yet his being of that new sect,
his professing the cross of Christ, which was foolishness to the world,
spoiled all, made him be thought a mad man by him that thought he had
learning enough, and too much, so that it was no booty to glory in any of
these, though he would ; and besides, says he in the next verse, ' Nothing
avails but the new creature ; ' neither circumcision nor uncircumcision (he
means the greatest privileges, by a synechdoche of those which the Jews or
Gentiles had and boasted of). And he says, * they avail not,' they are
little worth, of little value, as being able to do little, nay, just nothing with
God, with whom we have to do. They are nullius pretii with him, and
therefore with me also. But, being a new creature, that is worth having
indeed, because it did interest him into Christ, and avails much with God
in him. And yet not simply the new creature neither, as in itself, for so
it avails nothing, as other things do, though it be an excellency ; but ' in
Christ Jesus a new creature ' avails ; that is, as it is in Christ. So a man
may glory of it, and so Paul did, 2 Cor. xii. 1, 2, 5, speaking of his reve
lations and raptures, he would not simply glory in those as in themselves,
or in himself as having these. But, says he, at verse 2, ' And of such a
man I will glory, though of myself I will not glory,' and yet it was himself.
And chap, xi., ver. 16, 17, 'What I speak,' says he of other things, <I
speak as it were foolishly in boasting.' He was ashamed to do it, but they
despising him, he would shew that he could vie with the best of them in
those things they made their chiefest glory. Yet still so as he is ashamed
to do it ; and therefore, in the midst of all, at ver. 23, he comes in with
this parenthesis, ' I am a fool,' says he, ' to stand boasting thus.' For he
thought them all not worth talking of in themselves. Yea, and he glories,
to choose, in his infirmities, as of more value than all his sermons, because
in them he was debased for Christ, in the other filled and assisted by Christ.

CHAP. VI.J IN OUE SALVATION. 497

CHAPTER VI.

How the new creature makes God and his glory its utmost end.

Give unto the Lord, 0 ye mighty, give unto the Lord glory and strength.
Give unto the Lord the glory due unto his name ; worship the Lord in the
beauty of holiness.— Ps/XXIX. 1, 2.

First, Here is the duty, ' Give glory unto God.' Secondly, upon the
most just reason, for it is due unto his name. Of all duties it is the most
large and comprehensive ; for it includes all obedience in it : praise, blessing,
thankfulness, are contained in it. But I will confine my discourse of it to
some such particulars, which the Scripture mentions under the notion of
giving glory to God.

I shall do two things.

1. Give reasons of this duty and disposition.

2. Insist on those particulars wherein especially we are to give, and the
new creature doth give, glory to God.

Reason 1. The first reason is in the text, ' Glory is due unto his name,'
because he is most glorious ; it is the reason given, Ps. cxxxviii. 5, * For
great is the glory of the Lord ;' yea, his is glory, and his alone. Glory is
the superlative effulgence of goodness. Many things are good ; yea, many
things are excellent, which are not glorious. To things which are good,
praise and commendation are due ; to things which are more excellent than
ourselves, honour is due, so to superiors and magistrates, Rom. xiii. 7 ; but
such things as do super- excel to wonderment and amazement, such things
are only glorious. Thus the sun is called glorious, because it dazzleth the
eye, it is excellently sensible ; and such is God to the heart : his name is
glorious, because he is above all excellency, Neh. ix. 5, and Ps. viii. 1. It
is not simply said, ' Thy name is excellent,' but * How excellent is thy
name !' It is above all expression. Therefore he is called * God of glory,'
Acts vii. 2 ; ' King of glory,' Ps. xxiv. 10. For as kings are the fountain
of all nobility, so is God of glory. He is the father of all the glory which
Christ hath : therefore Christ prays to him for it, John xvii. 1.

(1.) God is most glorious in himself, though no creature had been to
glorify him. He was as glorious when there was no world as now he is.
Men's honours depend upon the opinion and apprehensions of them that
honour them. Where is the glory of a king, but in the multitude of his
subjects ? But God the Father, Son, and Holy Ghost, are sufficient to
glorify each other, if there were no creatures. * If thou art righteous, what
dost thou ?' Job xxxv. 7. How do wise men contemn the approbation and
praises of the weak and foolish ? God might much more despise the
adoration and praise of us wretched creatures. We are therefore the more
engaged to give him all glory, upon this consideration, that though he needs
it not, yet he condescends to receive the inconsiderable tribute from us.

(2.) All things which are in him are all glorious. Take the best and
excellentest of the creatures, and still it is said of them that one particular
part in them is their excellency and glory, but all in them is not so, but
other things in them are but common and mean, to set off their excellencies.
So in men, so in the members of man, his tongue is called his glory, Ps.
Ivii. 8 ; but that it may appear to be so, other parts must be mean, « less
honourable,' as Paul says, 1 Cor. xii. 23. But all in God are, and that all

VOL. vi. i i

498 THE WORK OF THE HOLY GHOST [BOOK X.

alike, glorious ; his whole name, and all the letters in it. Exod. xxxiii. 18,
' Shew me thy glory,' says Moses ; ' I will proclaim my name before ye,'
says God, ver. 19. His mercy is called * riches of glory,' Eom. ix. 23.
His holiness also is glorious : thus when Isaiah saw his glory, the angels
cried, « Holy, holy,' Isa. vi. 3. His power is glorious, Rom. vi. 4 ; his
grace is glorious, Eph. vi.

(3.) When he would manifest this his glory to others, all that comes
from him is glorious; all his works are glorious. 1. The earth is full of
his glory, as it shews forth his glory, which yet is but his footstool, Isa.
Ixvi. 1, much more his own habitation, Isa. Ixiii. 15, which by Peter is
styled, 2 Pet. i. 17, ' the excellent glory.' 2. His word, both law and
gospel, are most glorious, 2 Cor. iv. 4. Much more all his saints ; his
servants, his courtiers are ' all glorious within,' Ps. xlv. 13. His image,
whether substantial (as his Son is called the brightness of his glory, Heb.
i. 2), or representative, or similitudinary, as grace in his saints, his image
in Adam is called glory; 2 Cor. iii. 18, we are said to be changed 'from
glory to glory ;' and he being thus glorious, to glorify him is a due to his
name, Ps. xxix. 2. As we cannot but love things beautiful, and love is a
due to them, so is honour to things honourable. Rom. xiii. 7, ' Render
honour to whom honour is due ;' and therefore glorify God, who is so
glorious.

Reason 2. As it is a due to him, as he is the glorious God, so it is due
from us, his creatures.

(1.) He made all creatures for himself, Prov. xvi. 4. It is reason, if all
things be of him, they should be to him, Rom. xi. 36 ; therefore he there
adds, ' To him be glory for ever.' But in a more special manner he made
us reasonable creatures for himself.

The unreasonable creatures are in some sort said to glorify him : Ps.
xix. 1, < The heavens declare the glory of God.' How ? They give occa
sion and afford matter whence we may take hints to glorify him. As in
music there are the notes set out in the book, and the tongue that sings,
or hand that plays, which make the music. The creatures are the notes,
or music, that is set, and have the notes, the keys, and characters of the
harmonious glory of God stamped upon them, Rom. i. 20. But then there
must be an understanding creature, that hath skill and ability, to utter forth
the music and harmony of all these. Therefore between the reflection, or
shine of God's glory from the creatures, and the glory he hath from us who
are reasonable creatures, there is as much difference as between the glory
of the sun appearing in its shining upon a wall, and in a looking-glass.
Now such hath God made our understandings, in comparison of other crea
tures, or as the eye is to the sun, on purpose that we might see his glory
as it is, John xvii. 24, and to reflect and beat it back again to him, so that
after God had emblazoned his rich and glorious power and wisdom in all
the frame of heaven and earth, as in a coat of arms, yet still there wanted
heralds to conceive of, and proclaim and adore his glorious name ; and
therefore he created reasonable creatures, whose sole and adequate end was
to reflect glory upon him, even as the sole end of a mirror is to reflect the
image of things presented to it ; and therefore, 1 Cor. xi. 7, man is said to
be ' the glory of God.'

Reason 3. But especially this is required of his saints; Ps. cxlv. 10, 11,
' All thy works shall praise thee, 0 Lord, and thy saints shall bless thee.'
Ver. 11, ' They shall speak of the glory of thy kingdom, and talk of thy
power.' Not only their making as creatures, but their whole formation, as

CHAP. VI.] IN OUR SALVATION. 499

new creatures, is to this end ; for this they were elected, to be ' to the
praise of the glory of his grace,' Eph. i. 6. To this end were they re
deemed, yea, were 'bought with a price' (therefore, says the apostle, ' Glorify
God in your bodies, and in your spirits'), a price which was paid by laying
down and debasing Christ's glory, Phil. ii. 7. Therefore we should endea
vour to restore it to him ; we should glorify God, that was in our nature
debased for us. To this end we are made and created new creatures.
Isa. Ixi. 3, * They are the planting of the Lord, that he may be glorified.'
Isa. xliii. 7.

Reason 4. They shall be glorified of God for ever, and should therefore
here glorify God. Christ argues it, ' I have glorified thee on earth, now
glorify me,' John xvii. Much more may it be urged on us, that if we pray
that he would glorify us hereafter, we should glorify him here. And the
rather, because here only is an opportunity of glorifying him actively ;
hereafter we are rather glorified of him, than do glorify him ; as we are
said to be rather known of him, than to know him.

Reason 5. All three persons do mutually endeavour to give glory each to
other, and shall not we their creatures ? ' The Father hath committed all
judgment to the Son, that all might honour the Son as the Father,' John
v. 22, 23. The Son he honoured the Father : John xvii. 4, ' I have glori
fied thee on earth,' &c. And the Holy Ghost glorifies the Son : John xvi. 14,
' He shall glorify me ; for he shall receive of mine.' For he is continually
magnifying Christ and his love unto believers' hearts. Now if they do so,
shall not we ? If they do it, who are equal to each other, shall not wo
who are so inferior, made for them ? If one king honours another, shall
not their subjects ?

Reason 6. God is infinitely desirous of it, and exacts it. If a man looks
for respect, and is worthy of it, and assumes not above his desert, those
under him are the more careful to give it him. Others value a man as he
sets a due and reasonable value on himself ; but if he degrades himself, they
give him the less respect. Now God, with the highest reason, doth value
himself above all things, and will accordingly be glorified. ' Glory is mine,'
says he, Isa. xlii. 8. He is so desirous of it, that he lays a tribute of glory
upon every action : 1 Cor. x. 81, * Whatsoever you do» eating and drink
ing, do all to the glory of God.'

Reason 7. Glory is all that God doth require of us, for all we receive
from him. He would freely have us to take all the comfort that is to be
had out of his blessings ; but the glory of all, and for all, he reserves to
himself: 1 Chron. xxix. 11, 12, 'Both riches and honour come of thee ;
thine is the glory/ &c. That is, though riches and all good blessings are
of him, yet are so his, that they are ours also ; but the glory of them all
is his. This is his prerogative, his crown, wherein no subject shall partake
with him. As Pharaoh said to Joseph, ' I am Pharaoh, and all Egypt is
thine,' Gen. xli. 44 ; and ver. 40, ' Only in the throne will I be greater than
thou :' so says God, I am God, and all the world, my Son, my self, are
thine ; all things are yours. But the glory of all is mine ; that is, my
throne, my crown. It is not your prayers, nor is it your duties he regards ;
but to be glorified in all these. Therefore in the Lord's prayer, the first
petition is, ' Hallowed,' or ' Glorified be thy name.' That should be the
main thing that should run through all the rest that follow, and which the
heart should primarily fall upon, and eye in all. And as he teacheth them
to begin, so also to end with an acknowledgment, * Thine is the kingdom,
power, and glory.' The end of all duties of God's worship are, 1. Com-

500 THE WORK OF THE HOLY GHOST [BOOK X.

munion with God, and in God, on our part ; and 2. Glorifying and sancti
fying God in our hearts, on his part. And as we are not to rest in a peace
of conscience, simply from having performed duties, but upon account of
communion and meeting with God in them ; so, in like manner, we are
much less to rest in having done them for the satisfaction of our con
sciences, but so as to give in our heart that glory that is due to God,
whom we deal with in them. And without this God reckons all but as
dung. In the second of Malachi, God had called upon the priests who
brought sacrifices to him, to give glory to him therein, verse 2. In the
8d verse he threatens them that, ' if you will not, I will fling back your
sacrifices as dung in your faces ;' — you know they sacrificed beasts then.
To shew how abominable to him without this these sacrifices were to him,
he compares them to dung, that is found in the belly, or ventricle of those
beasts they offered ; and to express his abomination of such duties and
services, he says he would fling them as dung in their faces. To fling
dung in one's face, is a note of the highest indignation and rejection. Men,
in applying themselves to those they desire to approve themselves unto,
diligently use to observe what they look for, and expect, and what is their
disposition. If a prince be covetous, they about him project always to
bring him money in ; if vain-glorious, to flatter him, &c. Thus let us apply
ourselves to God. He is not taken with riches, nor duties, nor tears ; with
nothing but glory.

Reason 8. Therefore, if this tribute be not paid, God will curse all good
blessings to us. So it follows in that Mai. ii. 2. Says God to the priests,
' If you will not lay it to heart, to give glory to my name, I will send a
curse upon you, and will curse your blessings.' For should we hold all of
God, and his due be withholden from him ? The kings' rents and customs
are still most strictly exacted, upon the greatest forfeitures. If a man steals
custom and be taken in it, he forfeits all. So do we our blessings, if God's
due, his glory, be not rendered him. ' The God in whose hands are thy
breath and thy ways, hast thou not glorified.' Dan. v. 23, ' Thy kingdom is
departed, and given to others,' in the following verses, said God to Belshazzar.

Reason 9. God will be sure to recover it on us, some other way ; if he
be not glorified by us, he will be glorified on us. He will be sure not to lose
by any of his creatures ; if we are not active, he will make us passively to
glorify him. He will have it out of us ; we must pay the utmost farthing.
And seeing his tribute lies in glory, there are two ways of bringing of it,
or whence it riseth. 1. In and by our free giving it to him. 2. By his
vindicating it upon us. To be glorified on us, is as much to him as our
obedience, and brings him in as much ; for his wrath, his power, his justice,
his holiness, &c., are enacted, made known and acknowledged that way, as
much as by our giving glory to him ; so as it is all one to him. And there
fore he calls this a glorifying of himself, as well as the other. Thus he
spake of Pharaoh, whom Moses had long called upon to give glory to God.
Exod. xiv. 17, 18, ' I will get honour,' or be glorified « upon Pharaoh.' So
Ezek. xxviii. 22, ' I will set my face against Zidon, and I will be glorified
in the midst of thee : and they shall know that I am the Lord, when I have
executed judgment in her, and I shall be sanctified in her.' His glory is
the making known of his name and attributes ; which he doth in punishing
as well as any other way, and he is said to be sanctified therein : Eom.
ix. 22, ' What if God, willing to shew his wrath, and to make his power
known, endured with much long- suffering the vessels of wrath fitted to de
struction ?' Therefore, Rev. xv., it is said, ' Give glory to God, for his

CHAP. VI.] IN OUR SALVATION. 501

judgments are made manifest,' because his attributes being therein mani
fested, he is adored in men's hearts. So Lev. x. 3, when he brought the
punishment on Nadab and Abihu, he gives this reason of it, ' I will be
sanctified in them that draw nigh to me ;' either sanctified in their own
hearts by themselves, or on them in the view of others. So as punishment
on us executed, is as much to God as our holiness in us. And therefore
in the prophet, the destruction of wicked men is called a sacrifice to God.
He expresseth it by the same name he doth that worship he had then, as
being as pleasing to him ; so that indeed the one is as much unto God as the
other, if we do but consider the concernment of his glory. It is true, that
out of his further goodness unto the creature, and his respects unto it, he
declares himself more desirous of obedience from them, than their destruc
tion ; but otherwise, as for his glory, it is all one to him ; for he is sancti
fied in either, and will be the one way, if not the other, as that speech
implies. Oh, how much better is it for us so to glorify him, as to be glorified
of him and in him (as we find both joined, 2 Thes. i. 12, where he prays
they may be holy, verse 11, ' that the name of Christ may be glorified in
them, and they in him'),^than for him to glorify himself on us, in our
confusion. The one or the other must be : it is all one to him which ;
and if it be done by your destruction, ' this is unprofitable for you.'

2. I now come to enumerate some dispositions and duties of the new
creature, by which it ought to reflect glory on God.

(1.) It ought to endeavour to know him, and to conceive aright of him,
and to have such thoughts of him as become him. So Moses desires to
see his glory ; that is, to know him and the excellencies which were in
him. So David and all the saints desired to see him in the beauty of
holiness, to see his face, and to have the light of his countenance lifted
up, as Ps. Ixiii. 2 ; so to rejoice, as Jer. ix. 24, ' in that we know God,
which exerciseth loving-kindness in the earth.' And that thus to do is to
glorify him, is evident ; for, Rom. i., when the Gentiles are said not to
have glorified God, they are said, ver. 28, not to ' have liked to retain God
in their knowledge.' And if his manifestative glory be the reflection of it,
upon the understanding of another, then when we are ignorant of him, and
conceive amiss of him, so much of his glory is lost, and therefore the Gen
tiles, which know him not, are said to live « without God in the world,'
being ' estranged from him through ignorance.' Ignorance makes him as
no God to thee, and therefore thou dishonourest him in the highest degree;
if thou knowest him not, thou makest him no God to thee. On the con
trary, to endeavour to know him, and think much of him, is a glorifying of
him : Ps. xlvi. 10, ' Be still, and know me : and I will be exalted.' If we
spend many thoughts upon and do study a man's worth, we honour him
exceedingly thereby in our thoughts. If we study any man's writings
much, and preserve every note of his, we honour him exceedingly. So we
honour God if we think of God much, and labour and desire to know him
still better, more and better for the excellencies' sake that are in him ; and
study his works that we may know him, and knowing him we may honour
him in our thoughts, and glorify him.

'••••• (2.) When we admire him in all we know by him, and stand aghast at
him, then we glorify him. And therefore in 2 Thes. i. 10, to be ' glori
fied ' and ' made wonderful ' are joined together ; things we wonder at we
glorify ; and therefore, Rev. xiii. 4, to wonder at the beast is made all one
as to worship him, saying, * Who is like unto the beast, or able to make
war with him ? ' &c. So it is an honour to God to stand and to wonder

502 THE WORK OF THE HOLY GHOST [BOOK X.

at God, and every part of his name, which is called Wonderful, as David
did : Ps. viii. 1, ' How excellent is thy name in all the earth ! ' To wonder
at his mercy ; as they, Micah vii. 18, ' Who is a God like to thee, in par
doning iniquity, transgression, and sin ? ' So likewise to advance his in
finite wisdom, as David doth, Ps. cxlvii. 5; and 'his goodness is unsearch
able,' Ps. cxlv. 3. To stand admiring a man's picture, or a piece of his
workmanship, magnifies the workman that made it. Beauty, if not looked
upon, thinks itself contemned ; so doth God account himself neglected, if
you do not know him.

(3.) We glorify God when we speak much of him to others, as of what
we wonder at we use to do ; for with men then a thing is said to he glo
rious, when it is spoken of much, when the world rings of it ; and God's
glory is such a great glory, as it is able to fill all the world, and all mouths
with it. ' A good name is as a box of ointment,' says Solomon ; which,
when broken, fills the whole house. Now, God's name is a box of such
ointment as may fill all the world, Ps. cxiii. 3. It is to be praised from
one end of the world to the other, yea, and from one generation to an
other ; it fills all time also ; so ver. 4 of the 145th Psalm. Therefore the
saints should have their mouths filled with his praise, Ps. Ixxi. 8. But
his saints bless him ; all his works praise him, by talking of his power and
mighty acts, Ps. cxlv. 12. And therefore the tongue is called man's glory,
Ps. Ivii. 8, because it is the instrument to set forth God's glory : ' there
with bless we God,' says James.

(4.) We glorify God when we ascribe all to him. So David did :
1 Chron. xxix. 11, 12, 'Thine is all,' says he, 'and all comes of thee; we
have given thee but thine own.' And so Isa. xxvi. 18, ' We have not
wrought any deliverance;' but, ver. 12, ' thou hast wrought all our works
in us and for us.' So if thou prayest, acknowledge thou canst not as thou
oughtest ; but it is the Spirit helps thine infirmities. Before we do any
thing, we should by faith draw all power from him ; and then when we
have done, we shall ascribe all to him : Ps. cxv. 1, ' Not to us, not to us,
but unto thy name be the glory.' They speak like those that refuse a
bribe, and shew the greatest vehemence against the very offering of one.
Their corrupt part in them suggesting thoughts of assuming to themselves ;
but they cry out, ' Not unto us.' I will give you the highest instance that
can be given, to be an example unto you. The Holy Ghost, when he
works anything in us, though the power be essentially his own, yet ' he
glorifies the Son, by taking of his,' John xvi. 14, and working through
him. How much more should we, when all we have is received ! When
Joab would honour David, and let him have the honour of the victory, he
sends for him to take the city and wear the crown, 2 Sam. xii. 28 ; and
yet it was but David's men and money did it, but Joab's wisdom and
valour had a hand in it. Wouldst thou honour God ? Send for him
into thine heart, after a serious prayer ; and give him the glory, for with
his might thou didst it. Paul, that did more than all the apostles, yet says
he had done nothing, but the grace of God that was with him.

(5.) We glorify God when we suffer for him : 1 Pet. iv. 14, 16, he is
' on your part glorified.' So the three children glorified God (in Daniel)
when they said, that God they served was able to deliver them ; if he
would not, they would not go against his command. Nebuchadnezzar,
that glorious king, could not have found one in all his dominions would
have glorified him so ; therefore Christ, by suffering for God, is said to
glorify him, John xii. 23.

CHAP. VI.] IN OUR SALVATION. 503

(6.) We glorify God by getting his image into our hearts, and imitating
him. Imitation of any one is a great glory to him ; to have a great man's
picture is his honour. If a great man be in favour, all follow his fashion,
and therein they shew they honour him. And therefore (1 Cor. xi. 7) the
man is said to be the image and glory of God. Both are joined ; get there
fore the image of God into thy heart; be holy, even as he is holy ; kind,
as he is kind ; as he is patient and long-suffering, shew them forth in thy
life ; shew forth the praises of him who hath called you : Mat. v. 16, * Let
your light so shine, that you may glorify your Father.' When the stars
shine they glorify the sun, because they shine with his light; thus a Chris
tian glorifies God, when he lets any grace shine forth.

(7.) We glorify God by glorying in him, and boasting of our portion and
happiness in him, 1 Chron. xvi. 10 andPs. xliv. 8 ; for as they are his glory,
so he is theirs, Ps. iii. 3.

(8.) We glorify God by living according to his will, and abounding in the
fruits of holiness. So saith Christ, ' Hereby is my Father glorified, if you
bring forth much fruit,' John xv.

(9.) We glorify God by doing all things for his glory as the end, 1 Cor.
x. 81. This is more than all the rest (you may imitate kings, and suffer
for friends, and yet you make not them your end), for it is to acknowledge
that nothing in the world is so worthy as he, no, not yourselves ; and not
only so, but that we are so infinitely below him, so dependent on him, and
he so glorious, as we are not only subject to him, but made for him, and
that all else are made for him. For therefore is all for him, because by
him, Eom. xi. 36 ; and therefore glory be to him, and of all the greatest.
And in this sense the woman is said to be the glory of the man, because
made for him, 1 Cor. xi. 7, 8 ; and so man of God.

(10.) Unto that of doing all to God's glory as our end, must be added
doing all we do in Christ. God hath made Christ the partner of his glory,
his will being that men should honour the Son as the Father. And men
honour the Son by offering up all they do to his glory through Christ and
his name : Philip, i. 11, the fruits of righteousness that please God must
be ' by Jesus Christ, to the glory of God ;' and, Philip, ii. 8, 10, 11, « God
hath given Christ that great name above every name, that every knee should
bow to him,' that is, all was to be done to him, and through him, ' to the
glory of the Father,' ver. 11 ; which is an exceeding great favour, that God
would accept of no glory given him, but through him. For in one place
you hear God say of him, < This is my beloved Son, in whom I am well
pleased,' and with all others in him ; so in another, < This is my servant,
in whom I will be glorified,' and by others through him, so Isa. xlix. 8.
And God hath stamped upon his face his glory, that we might behold it ;
and hath ordained him his servant, through whose hands he will receive
glory again. Therefore, Ps. xxii. 22, 23, after Christ's death is< there pro
phesied of, and his declaring his name in the great congregation, all are
called to glorify God and praise him ; for without Christ, God had had
none of mankind to fear him and worship him. And, Isa. Iv. 3, God in
viting men to the covenant of grace, which he calls ' the sure mercies of
David,' that is, of Christ (as, Acts xiii., they are interpreted^, he makes
this promise of Christ, that 'nations should come' to Christ, because
1 God had glorified him ;' that is, ordained him to be the mediator through
whom he would convey all to us, and receive all from us : whom therefore
he made a co-partner with him therein.

(11.) We glorify God by repenting and turning to him, when he pumshetli

504 THE WOKK OF THE HOLY GHOST [BOOK X.

and afflicts us. Rev. xvi. 19, when the fourth vial was poured out, it is
said, ' They repented not, to give God the glory.' Repentance, and turning
from a man's evil ways, bring in much glory to God : by confessing our
sins, and acknowledging our deserts, we magnify his patience, and long-
suffering, and justice on us, and wisdom in finding us out. * Confess ' (says
Joshua), * and give glory to God.' By being vile in our own eyes, we exalt
him. The most proper way a sinner that hath dishonoured him hath to
glorify him again, is by debasing himself for that his dishonour of him ;
and by turning from our evil ways upon his punishing us, we yield and
subject to him, which gives him honour, as much as obeying him. The
submission and coming in again of rebels establisheth and exalteth the
honour of a king as much, if not more, than the continued obedience of
good subjects. For it is glory with a victory, a conquest. And to hate sin
because it < provokes the eyes of his glory,' as the phrase is, Isa. iii. 8, is
to glorify him, as those that respect a superior, a prince, shew it, by doing
nothing before him which might be unworthy the presence of such a
majesty, to give him the least distaste. The lesser the thing is we forbear
in such a respect, the more respect give we them.

_ (12.) We glorify God by calling upon him in time of trouble, and praising
him for delivering us out of it, Ps. 1. 15, ' Thou shalt call upon me in the
day of trouble ; and I will deliver thee, and thou shalt glorify me ;' to make
God our refuge afore trouble, and to acknowledge him after, exceedingly
honours him. How glorious doth it make a prince to take part with the
oppressed, and to vindicate them upon their cry, Isa. xxv. 3, 4, ' There
fore shall the strong people glorify thee, &c. For thou hast been a
strength to the poor, a strength to the needy in his distress, a refuge from
the storm,' &c.

(13.) By believing on him we give glory to him. Of Abraham it is said,
R,om. iv. 20, « He was strong in faith, giving glory to God.' No man thinks
himself more honoured than when he is trusted ; and in trusting on God,
especially for salvation, we give him the glory of all his attributes at once, for
there all attributes meet ; if any were wanting in its concurrence, we could
not be saved. That 115th Psalm is a psalm on purpose made to call upon
people to trust in God, as appears ver. 8-11 ; and from the 12th verse to the
end, he expresseth nothing but peremptory conclusions of faith. * God
hath been mindful of us, and would bless us,' &c. And how begins he that
psalm ? « Not unto us, but unto thy name give glory, for thy mercy and
truth's sake.' It is the pure voice of faith; it is a self-emptying grace.
* Not unto us,' and it refuseth again to take anything to himself; ' not unto
us, but unto thy name give glory, for thy mercy and thy truth's sake.'
Those two attributes faith gives especial glory unto. They are what faith
rests in, and they are what God especially desires the glory "of. Therefore,
Exod. xxxiv., his mercy and truth are those attributes he only or chiefly
proclaims when he shews Moses his glory. 1. The Scriptures call mercy
the ' riches of his glory,' Rom. ix. 23. If it be the < glory of a man to pass
by an offence,' as Prov. xix. 11, then it is the glory of God to pass by so
many. « For all the promises are yea and amen,' that is, truth, ' to the
glory of God,' 2 Cor. i. 20. God engageth at once not his truth only, but
all his attributes, his whole glory, to perform them ; and therefore to believe
them gives this glory to him ; and therefore, upon believing, God is said
to shew his glory, John xi. 40.

(14.) We glorify God by fearing God above all : Rev. xiv. 7, ' Fear
God, and give glory to him.' To fear God, that can cast body and soul

CHAP. VI.] IN OUR SALVATION. 505

into hell, in opposition to man, whose breath is in his nostrils, how doth
it exalt him ? Deut. xxviii. 58, it is called fearing his ' fearful and glorious
name.' All glory carries an awe and reverence with it ; they are therefore
joined ; and by reverence we give an honour unto majesty.

(15.) We glorify God by joining ourselves unto the assemblies of his
saints, and in the public duties and ordinances of his worship, Isa. Ix. 7-9.
He calls it « the house of his glory,' speaking of the flocking of God's people
as doves to the windows, or as clouds, ver. 8, unto the house of his glory ;
with sacrifices, ver. 7 ; and he speaks of the times of the gospel, when the
Gentiles were converted. Now he says they should fly as a cloud, which
removes sometimes from far, from one country to another, above the moun
tains that might hinder their course, and all impediments ; so they move
to enjoy ordinances, and fly as doves to their windows or dove-houses,
which especially they do when a storm is towards ; for God's house is the
best shelter and dove-house against a storm. And thither they come, as to
the house of God's glory, ver. 7, so called, because, 1, there they see the
glory of God. So David desired, Ps. Ixiii. 2, « To see thy power and thy
glory, as I have seen thee in thy sanctuary.' And 2. There this glory is
spoken of : Ps. xxix. 9, * In his temple doth every one speak of his glory.'
And 3. There they worship and glorify him. So David foretells, Ps. xxii.
23, 24, &c., and Ps. xviii. Where, when all are saints and holy ones, and
none else admitted, his glory is the more set up, as Isa. Ix., ver. 21, ' They
shall also be all righteous, &c., that I may be glorified.' For it is a dis
honour to him that persons profane and unrighteous should have com
munion with him, and eat at his table. He is a glorious God, Ps. v. 4-7,
and so * hath no pleasure in unrighteousness : neither shall evil dwell with
thee, or stand before thee. But as for me, I will come into thy house,'
&c. For he will be sanctified or glorified (as the Septuagint renders it) in
all that draw near to him, Lev. x. 3. He puts an emphasis there, specially
of the priests, Mai. ii. 1, 3. This commandment, says he, ver. 1, ' is for
you, 0 priests.' And the command is, ver. 3, to give glory to God ; that
is, this most of all concerns or lies upon you. A king looks more espe
cially to be honoured of his nearest servants and followers. The gospel
they preach is for their glory, 1 Cor. ii., and they therefore should be for
God's.

Obs. 2. That in glorifying God we must give him the glory c due unto
his name,' or which is some way suitable and worthy of it. God hath
much glory and worship given him in the world, but it is not such as be
comes the great God to have, or which is due unto his'name. In Eom. i. 21
the Gentiles are found fault with, that they ' glorified not God as God.'
There is a respecting of him, a doing something for him, and in relation to
him, performed by many, but it is not a glorifying of him as God. The
Philistines, 1 Sam. vi. 5, when they made images of their punishments
inflicted, and consecrated them to God, they thought it « a giving glory to
the God of Israel.' But they glorified him not as that great God that
made heaven and earth, with a glory due unto his name. He will be served
by us as a God ; and if our service falls short of this, he rejects it.

Reason 1. For otherwise it satisfies not his aim in his designs of glory
which he looks for. He would not at all have gone about a-glorifying of
himself in his works, but to shew himself a God in them ; and so, nor
would he have exacted it as a duty of us, to glorify him, if he had not de
signed that it should be done to a God so great, so glorious. As that king
said to Alexander, when he asked him how he would be used,

506 THE WOEK OF THE HOLY GHOST [BOOK X.

says he, ' Like a king.' So if you ask the word of God how he will be wor
shipped, « Like a God,' says it. He stands upon it, and takes upon him
in it, as Ps. xlvi. 10, ' Be still, and know that I am God : I will be exalted
among the heathen, I will be exalted in the earth.' It is a phrase of one
exacting respect due to him in his place ; as if a master should take on him
and say, Know I am your master ; or as if a king should exact obedience
of his subjects that slighted him, Know I am your king, and I will be
obeyed. So says God. It is not a little respect will satisfy a king, and it
is not a little slight respect will satisfy God. All things must be carried to
a king suitably to majesty, in speeches, in gestures, &c. ; and all must be
carried unto God as God. God stands upon it as much as any of them :
he in his place, as they in theirs : Mai. i. 6, ' If I be a father, where is my
honour ? If I be a master, where is my fear ?' They served him but with
the lame, the sick, and the blind, ver. 8, and thought to put him off with
anything ; but how doth he confute them ? ' Offer it now to thy governor '
(they had then no king), and yet he, though no king, would not accept
such a present from you, says God ; and will you serve your God with it ?
will he accept it ? In the original it is, ' If he will accept,' IF being put
for NOT ; as often in the Hebrew ; as, ' If they shall enter into my rest ;'
that is, they shall not enter ; and therefore, ver. 14, he takes upon him and
says, ' I am a great king, and my name is dreadful among the heathen ;'
and therefore I will be worshipped accordingly. How do kings stand upon
points and terms of honour, and will not lower them ? How jealous are
they to preserve their prerogative, state, &c., in its height ? They are not
so in matter of money ; they will give away of that, but not abate of their
power and state, because it is proper to them as kings, it is that which
constitutes them such ; and thus is the God of glory a jealous God : he
will abate no whit there ; he will be God. ' My glory I will not give ' (says
he) * to another,' Isa. xlii. 8. He cares not to give away kingdoms, and
worlds, heaven, his Son ; but not an iota of glory.

Reason 2. Because if he be not glorified as God, he is dishonoured. If
respect be given to a man, but not such as his place requires, he thinks
himself slighted ; to honour a king as a justice of peace, were to dishonour
him. For honour lies in a proportion, a suitableness, a comeliness, as beauty,
&c., doth. And therefore in that fore-named place, Mai. i., when they served
him thus below his worth, he says, they ' despised his name,' ver. 6, and
made ' his table contemptible,' ver. 7.

Reason 3. If we glorify not God as God, it is not godliness, but bodily
exercise, or selfness, natural devotion, hypocrisy ; for godliness is that which
exalts God as God. Thence it hath its name and denomination, which
applies itself to God and all his attributes, as becomes the creature to do ;
that is, godliness, if it be allied with anything that makes God less than a
God to a man's heart, it is debased, and is not godliness. As in justifica
tion, if we leave never so little to works, it is not faith ; for then the grace
we relied on is no more grace, as the apostle says. So in sanctification, if
we bow and bend our religion to any lower principles than what exalt God
wholly as God, it is no longer godliness.

Use. You have heard one of the truest and exactest trials of your grace
and religion ; and that is, whether you glorify God as a God. It holds
universally true that all men's religion, and the God they serve, are pro
portioned the one to the other. The religion the word requires sets up our
God as God. And so do all they in whose heart the law is written, and
who have faith. To know God as God, is indeed revealed in his word (so

CHAP. VI.] IN OUE SALVATION.

507

you have it Jer. xxxi. 33, 34) ; and the taking in of God by faith, under the
true and real notion of him, moulds all in a man to glorify him according
as he is apprehended ; and as men fall short of honour in their apprehen
sions, through unbelief of this God, accordingly do they fall short in that
service and devotion they honour him with. And it is as certain that all
carnal men in the world do, through atheism and unbelief, take into_ their
hearts a false God, or false apprehensions of the true God, that he is not
to them as God, and so accordingly they worship him. The Jews, who had
the same revelation of God in his word as we have, yet still, through atheism,
they took in such low apprehensions of him as they mistook the way of
serving him. They glorified him not as God. When Joshua (chap, xxiv.)
pressed them to serve the Lord and fear him, they thought with themselves
that they would, and hoped to please him too ; and far be it from us, say
they, to forsake him, ver. 16-18. But Joshua tells them, ver. 19, they
were mistaken in him ; if you knew what a God he is, saith he, you would
see that this service you think to please him with would not be sufficient.
« Ye cannot serve the Lord, for he is an holy God,' and so requires to be
worshipped not outwardly or formally, but to be made your end, your
guide, and to have all within you subject to him, according to all his glori
ous attributes ; and such service your carnal hearts can never perform unto
him. The like instance you have, Ps. 1. A formalist there thought to
serve him full well with sacrifices, with the blood of bulls and goats, whereas
he took liberty to live in known sins. What was the reason ? He thought
God would be pleased with such a form of religion. It all arose from mis
takes of God : ver. 21, < Thou didst think,' says God, ' that I was like thee.'
This heart, through atheism, framed a God to his own frame of spirit, one
that was of his mind, and his religion. And as David was a man after
God's own heart, so they make a God after their hearts. They so temper
their thoughts of him, and his mercy, justice, holiness, &c., in such a sense
and interpretation as may stand with their ways and courses, and^ which
doth indeed make him no God, or not as that God the word sets him out.
What is the reason that men living in the church, and hearing all the glory
of the great God set forth, yet worship this God with no more devotiom in
their hearts, nor obedience in their lives, than the Turks worship Mahomet
with, and the heathens did their gods with ? It is because they, in the
interpretations their atheism puts upon all is said of him, make him but as
one of their gods. And not only they, but those who are most enlightened
(if not with a saving light) as their apprehension of God falls short, so the
principles which they walk by (whatever they may profess) in the course _of
their lives to serve this God with, fall short also. Their conceits of him
and about him are tempered so as to make him approving their ways,
though in all the obedience they perform to him they seek themselves,
and make themselves an end ; and so bow God to their ends, and make a
bridge of him, and go about but to serve their turns of him, which, did
they° spiritually conceive how holy a God he is, they durst not make bold
to do, but would seek salvation from him, as aiming at him in all, and sub
mitting themselves, their own ends and salvation, to him. Men do with
God as the Venetians do with their duke. They set him up in all matters of
state-attendance as a sovereign prince, but level his power so low that he is
no more than an ordinary senator, for in the carriage of affairs of state,
when anything comes to "be done, they overrule him, bow him to their
suffrages, contradict his will ; and yet all the conclusions made go forth in
his name, as if he were a sovereign prince. Thus do men give unto God

508 THE WORK OF THE HOLY GHOST [BOOK X.

all titles of respect, acknowledge him in all his glorious attributes to be as
great a God as he proclaims himself in his word ; yet in the secret senate-
house of the understanding, will, &c., where all actions are concluded, con
sulted on, and published, they un-god him again, walk by such principles
therein as take all away again from him, setting up themselves in his room,
making themselves their end, yea, carry things against him ; and yet when
any good is done, they cry still as they, Isa. kvi. 5, ' Let God be glorified,'
when yet they cast out the saints for his name's sake, as there it is saii
Men haply will shew as much respect to God as they would do to a man
like themselves whom they reverence, or conceive thus or thus well of ; but
we are to glorify him as a God, as he shews himself as God, and more
than man, in his dispensations towards us, which are such as none but a
God so great, so merciful, &c., would continue to dispense, to forbear us so
as he does, as Hosea xi. 9, ' I will not execute the fierceness of my wrath, for
I am God, and not man.' So must we respect him as God, and not as we
would a man only endued with such perfections.

^ If we trust him, we must trust him as God, and not so far as we would a
faithful man only, though never so honest ; put our souls' salvation, obedi
ence, and all into his hands. For ' grace is his faithfulness.' We must so sub
mit to him as to suffer him to alter all a man's ways and thoughts, and over
turn all his spirits in obedience and dependence on him.

When we come for pardon to him, seeing the greatness and multitudes of

our sins, we must think higher thoughts of pardoning to be in him than in a

man. My thoughts are as far above them, says God, Isa. Iv. (he speaks of

pardoning) as the heavens are above the earth, for « I will multiply to pardon,'

.or as we read it, I am the great pardoner.

If any business be to be done, any deliverance be to be wrought, let us trust
his power, beyond that of second causes ; trust him as a God that can do what
ever he will on the earth and in the sea, and not limit the holy one, as the
people of Israel did, when they said, « Can he provide a table in the wilder
ness, to provide for so great a multitude ? '

If we love him, let us love him as God, for as Christ says, « He that hates
not father and mother for my sake is not worthy of me.' "

If we fear him, let us fear him more than man, never so great or power
ful ; as Moses did, in whose eyes the wrath of Pharaoh was but, in com
parison of God, as a rod of straws in the hand of a child, to a rod of iron
in the hands of a giant. « Who hath known the power of his wrath ?' says
Moses, Ps. xc., « As is our fear, so great is thy displeasure,' and greater.
« Fear not them,' says Christ, < that can but kill the body, but him that can
cast body and soul into hell.' < Who art thou, that thou shouldst be afraid
of a man that shall die ; and forgettest the Lord thy maker, that hath
stretched forth the heaven ?' Isa. li. 12.

So if we know his holiness and sovereignty, we would submit to him
more than to any man ; in all afflictions, in all our dependences upon his
pleasure, yea, in the matter of salvation itself.

We should also live to him, so as we do to no one else ; turn all our
causes for him, take all our hearts and ends in pieces, and mould them all
to him.

To conclude ; this is certain, that all the principles we take up to serve
God by, and which we walk by (if our hearts be right), are such and so
framed as to set God up as God, or all is naught ; we should put an
estimate upon sin, by his greatness we sin against, and should say and
hold to the conclusion which Joseph did, ' How shall I do this and sin

CHAP. VII.] IN OUR SALVATION. 509

against God ?' We should not slight him in the least, or think any fear or
care herein, too much strictness for him. Nor would men sin in private if
men thought him omniscient, nor would our consciences be content with
obedience, without making God our chiefest end, if we know him in his
holiness, which makes him exact all from the creature for himself, and
justly too, seeing he is their maker and end. Nor would men rest in duties
of his worship, without communion apprehended or sought for, with him
above all. If they made him their chiefest good in worshipping him, men
would worship him only according to his own will and word, and not teach
his fear by the principles of men, as Mark vii. 7-9, for can men tell what
will please the great God ? The heathens thought that their gods were to
be worshipped according to their own prescriptions. So those that were
placed in the room of the ten tribes, 2 Kings xvii. 26, thought that they
must worship the god of the land after his own manner, they should not
make a god of him else. So, ver. 27, the king of Assyria said, « Let them
take a priest to go and dwell there, and teach them the manner of the god
of the land ; ' and ver. 28, 'he taught them how they should fear the Lord.'
And as for matter, so for manner ; men would worship him in spirit, if they
knew him to be a Spirit, as Christ says, and would bring living sacrifices,
not dead formal performances, if they knew him the living God. There
are three cautions I will add to explain my meaning in this point.

1. When I say the glory due to God is to be given him, the meaning is
not that which is simply due to so great a majesty ; that no creature can
give him, but such, as in your condition, creatures sanctified can return to
him.

2. That in the best there is an unregenerate part, which is a very atheist,
and doth say, ' There is no God,' but denies all of him, as unregenerate
men do ; for which men judging their estates must give allowance, yet so
as there is a regenerate whole man in them, that sets God up as God. Thus,

3. This setting God thus up as God, is best discerned by those principles
which we habitually have taken up to ourselves to live by, which we will
not leave, but stick unto, which lie in the heart, continually drawing up the
whole man to them, moulding all according to them, and of which when we
fall short, through the atheism of the unregenerate part, we judge ourselves.
Now if so, then still God is then set and acknowledged as God, either when
we keep to them or when we fall short ; when we pass sentence on all that
pass, according to such laws as stand in force, enacted in our hearts.

CHAPTER VII.

TJiat one eminent disposition immediately flowing from the new creature is a
desire to convert and beget others to God.

Then will I teach transgressors thy ways ; and sinners shall be converted unto

thee.—Ps. LI. 13.

In this psalm you have the lively workings and beatings of a holy heart
recovering from a great fall and lapse into gross sins. Which is also a
renewed draught, or going over again of the first work of conversion of the
soul unto God. And you have them as lively represented as if you should
behold an animal or living beast, cut up and dissected alive, and therein
see the circulation of the blood, the beatings and pantings of the heart, the

510 THE WORK OF THE HOLY GHOST [BOOK X.

motion of the pulse, &c. As first, How deeply he humbled himself for his
sin actual, ver. 4, and original, ver. 5. Secondly, Seeketh pardon and
justification, as under the types of the old law it was signified, which David
full well understood : * Purge me with hyssop, and I shall be clean : wash
me, and I shall be whiter than snow.' Thirdly, You have him seeking the
assurance and joy of this to his own soul, and the shining of God's coun
tenance (now eclipsed) again, ver. 8, 9. The prophet, as the story shews,
had told him infallibly that his sin was pardoned ; and he believed it, but
yet that satisfied him not. His spirit had been used to another's voice,
even of the Spirit of God speaking peace in his own soul immediately.
And I would hear God speaking it (says he). The ingenuity of his heart
could not bear that God should be strange to him, though he knew his sin
was pardoned, ver. 9. Fourthly, He seeks both, 1. For the renewal of
that inward principle of grace and holiness in the heart ; ver. 10, ' Create
in me a clean heart, 0 God ; and renew a right spirit within me.' 2. The
continuance of the Holy Ghost's dwelling in him, as the fountain, and
author, and actor of all grace, and giver of all joy, ver. 11. And this I
observe : he frames not the matter of his petition into a positive request,
as in all the other, as ' Give me thy Holy Spirit ;' but negative, ' Take
not,' &c., ' Cast me not,' &c. The cause of which was, 1. He had seen
by woeful experience that God had taken his Spirit away from his pre
decessor Saul, for smaller sins, 1 Sam. xv. 23, 26, chap. xvi. 14, chap,
xviii. 12. And 2. He shews what of all else would be most dreadful to
befall him, either to be cast forth of God's presence, and God and he part,
or that God should call back his Holy Spirit, as he had done from Saul.

The rest of the Psalm, from the 13th verse, is most spent in holy resolu
tions and vows of what he would do for the future, if God would thus
restore and equip him again ; which to do is the manner and duty of sinners
turning or returning unto God.

As 1. He would teach sinners the ways of God, in order and aim at
their conversion.

2. He makes returns of high praise, and loud thanksgivings and celebra
tions of God's mercy ; ver. 14, 15, * Deliver me from blood-guiltiness, 0
God, thou God of my salvation : and my tongue shall sing aloud of thy
righteousness. 0 Lord, open thou my lips ; and my mouth shall shew
forth thy praise.'

3. He would present unto him what he knew would most of all please
him, not sacrifices, but a broken heart : ver. 16, 17, ' For thou desirest
not sacrifice, else would I give it ; thou delightest not in burnt -offering.
The sacrifices of God are a broken spirit : a broken and a contrite heart, 0
God, thou wilt not despise ; ' and ver. 19, * With the sacrifices of righteous
ness.' Then closing up the psalm with the remembrance of the church,
even when himself was in this deep distress, such as one would think should
have swallowed all the intentions of his prayers for his own particular, yet
he forgets not her : ' Do good in thy good pleasure to Zion : build thou
the walls of Jerusalem.'

In my text you see the first-born of those resolutions, and most genuine
dispositions that spring up in him ; to be teaching sinners God's ways, in
order to their conversion.

For the opening which, in order to what I am to make observation of
upon it.

1. This redintegration of love betwixt God and him he in every passage
utters in the language, at least in the materials, of a new conversion, such

CHAP. VII. j IN OUE SALVATION. 511

as the soul hath at first ; yet so expressed as they carry with them strong
and pregnant insinuations that the former work was not wholly extinct, nor
the Spirit of God wholly taken from him, ver. 11. Recovery after great
falls hath in it all the transactions and workings that is in a new conver
sion, and is indeed the same work acted over anew in a man's spirit. And
therefore, says Christ to Peter, ' When thou art converted ' (speaking of
the recovery of him from his relapse), Luke xxii. 32. To manifest this by
particulars.

(1.) Here is the same humiliation or conviction of sin, sense of, and
burden for it (ver. 3, 4, 'My sin is ever afore me'); together with a
renewed sight and view of the original of all natural corruption (ver. 5,
' Behold, I was shapen in iniquity, and in sin did my mother conceive me').
And also of the deceits in the heart, and spiritual contrarieties to holiness,
which, ver. 6, he termeth ' truth in the inward parts,' which looking into
his own spirit he discerned all sorts of contrarieties thereunto: ver. 6, 'Be
hold, thou desirest truth in the inward parts.' He speaks it as having
turned his eye, come new from the sight of his own corruption, ver. 5, to
the purity of God and his spiritual law. And oh, how opposite is my
heart from that sincerity thou requirest ! Then you may observe also self-
emptiness, and brokenness of spirit (which is the bottom-work of humilia
tion) in discerning his own nothingness, ver. 17, which Christ terms,
' poverty of spirit.' This for the work of humiliation.

(2.) As for the works of faith for justification, here is a fresh and vehe
ment goings out, and longings for washings by Christ's blood (ver. 2,
* Wash me thoroughly from mine iniquity, and cleanse me from my sin.'
And ver. 7, * Purge me with hyssop, and I shall be clean; wash me, and I
shall be whiter than snow '), as ever were in a poor soul when it first lay
at 'the footstool of God's throne of grace, imploring pardon as a condemned
man to die. And here is not only begging the thing itself, but the renewed
assurance of it to his soul : ver. 8, 9, ' Make me to hear joy and gladness,
that the bones thou hast broken may rejoice. Hide thy face from my sins,
and blot out all my iniquities.' And also, ver. 12, ' Restore unto me the
joy of thy salvation, and uphold me with thy free Spirit.' Which few con
verts at first do. But David had been inured to it. Here is also as im
petuous seeking after the face and presence of God, ver. 11. ' Hide thy
face from my sins,' ver. 9. But turn it upon me, and ' cast me not out
of thy presence,' ver. 11 ; that is, * Let me see thy face.' This for the
workings of faith.

(3.) For sanctification and holiness. He having seen the bottom cor
ruption of his nature, ver. 6, he experimentally seeketh for a sanctification
of his nature of the right kind ; even the contrary frame of heart to his
natural uncleanness, ' Create in me a clean heart,' and give me grace of the
true and right kind and breed. ' Renew a right spirit within me.' ' Truth
in the inward parts, Lord.' Nothing else would content him, not outward
sacrifices, nor performances, as you may perceive by ver. 16. Yea, and he
seeks this in a sense of his own inability to effect it in himself. And so
gives up his heart in acknowledgment of his utter and total dependence
upon God's grace and power to work it : ' Create in me, 0 God.' Do thou
do it, for I am no more able to work it, or the least degree thereof, than to
create a world. And as he prays for habitual holiness in his nature, so for
the Holy Ghost to abide in him, ver. 11, to act that grace and uphold him.
Whom, ver. 12, he termeth the principal Spirit, or his leading Spirit. It
is read either of them by some, as in distinction from inherent grace, which,

512 THE WOBK OF THE HOLY GHOST [BOOK X.

ver. 10, he had termed ' spirit.' And the fruits and effects of it follow,
seeking to turn others. This he did by opening his mouth in holy con
ference, to set out God's praise, praying for the saints and church of God,
and studying and searching forth what would please God most, to the end
to offer it up to him. These are all the dispositions of hearts truly and
newly converted, and wrought upon. And such conversions as these, and
renewals of the whole work upon us, we must have in our lives if we go
to heaven; if not upon falls, yet upon some occasions or other. ' Ex
cept ye be converted,' says Christ to his disciples, that were converted
already, ' ye cannot enter into the kingdom of God.' And these kind
of workings you have now heard of in David's heart, may both help
us to judge of ourselves, whether we have been converted, or rightly
recovered^ after relapses, and comfort ourselves if we have found the
like, as face answering to face in water. For David was a grown
Christian before, and yet this great and second work upon him (greater
than his first) rose up but to such dispositions as these. For God's second
works always exceeded the former, and in all he is made a pattern of a man
after God's heart. 2. This having been every way as a new conversion to
him, look, what was the most natural disposition and motion of spirit in
him, the same (in their proportion) is in others converted to God. Now in
David you see the very first bud that puts forth in this fresh spring (for he
had been as a tree in winter), in seeking to convert others. And he being
further a prophet, and endowed with abilities to teach (as also Solomon his
son after him), this gracious disposition, the spring of which is common to
him and all other converts, the stream of it seeks vent, and most gladly
and greedily runs out into this channel of teaching others, to convert them,
whereunto he had the advantage by his gifts and calling.

The text hath three parts :

1st. A gracious disposition and resolution of spirit, flowing from con
version, to convert others to God.

2d. The most proper means to effect it ; teaching men God's ways.

3d. The promise of success, ' and they shall be converted.'

From the first, the observation is, that in every truly converted soul to
God, this is one of the most natural and genuine dispositions and desires,
according to its ability and opportunity, to convert and win others to God.

The second observation is, that teaching men, and teaching them the
ways and dealings of God with souls, in converting of them, or in recovering
them fallen, is the most effectual way sanctified by God to effect conversion.

For the third, ' And they shall be converted unto me, ' observe, that God
more especially useth and blesseth the endeavours of such as himself hath
already converted, to turn others to God.

Fourthly, That he useth such, notwithstanding their falls and corrup
tions. David still promiseth to himself, that God would yet use him and
succeed his endeavours, and bless his example, yea, and perhaps more than
ever afore.

For the first, I shall handle it as it is a common disposition in the hearts
of all men converted, and even all having some ability and opportunity of
doing good to some or other they converse with this way, though according
to proportion of talents, calling, opportunities. In men set apart to the
ministry of the word, this is chiefly incumbent upon them.

Now for the proof of how great and strong a disposition in the heart of <a
saint this is, I give that scripture, 1 Tim. iv. 16, ' For in doing this, thon
shalt save thyself, and them that hear thee.'

CHAP. VII. J IN OUR SALVATION. 513

These words have two parts. 1. A summary of the instructions given
afore, ' Take heed to thyself,' and thy personal conversation. And 2. ' To
thy doctrine,' or preaching; for I take it by a metonymy that is it he in
tends. And this is the epitome of all afore ver. 12, 13, &c., together with
an exhortation to persevere in doing both. 2. The motives hereto, the
greatest that can be. (1.) 'Thou shalt save thyself;' (2.) 'Those that
hear thee.' Now, though the gift of preaching was not common, yet these
motions are but such as are common to all saints ; and upon these common
motions doth Paul work upon Timothy's heart, and no other, to diligence
herein. Salvation of a man's self is suprema leer, in nature. The salva
tion of others is the supremo law in the new creature. Therefore two
greater motives cannot be spoken. First, for saving a man's self; if it
were alone the privative part of salvation, that is, to be saved and delivered
from the misery sin deserves, all in nature would put a man to choose it.
If a man were in danger of being drowned, and had a crown thrown him,
with a title annexed to it of being king of all the world, and at the same
time throw him but a poor rope or cord, he will lay hold on the rope and
let go the crown, because that it will (though but) save him. ' So shalt
thou save thyself.' And to save others is the supremest law in the new
creature. The title of being a Saviour did toll and woo Christ down from
heaven to earth. And the name Jesus, or Saviour, is the highest name in
heaven or earth. And this title, by discharging thy duty faithfully, shalt
thou partake with him in ; thou shalt have both the name and reward of
being a Saviour to others instrumentally, and Christ himself could have
no greater. Paul's instance argues the desire here of one of the supremest
laws in the new creature. Rom. ix. 1-3, ' I say the truth in Christ, I lie
not, my conscience also bearing me witness in the Holy Ghost, that I have
great heaviness and continual sorrow in my heart. For I could wish that
myself were accursed from Christ for my brethren, my kinsmen according
to* the flesh.' For both love to God and love to others, do, in the fullest
stream and channel, meet in this. It was the salvation of such a bulk of
mankind, in whom God's name was interested, as were the Jews, and the
continuance of the gospel to them in future ages, for their salvation, that
he here prefers to his own salvation. He wisheth himself accursed from
Christ; and because, to have the new creature wound up to so high a note,
without cracking and breaking nature itself, that the prerogative law thereof
should so prevail and overrule the supreme law of nature itself, would (as
he knew) be a wonder, and incredible to the most of Christians, he there
fore makes the solemnest protestation, that this was real in his heart, that
ever was made by man. 1. * I speak the truth ; ' 2. ' I lie not ; ' 3. 'My
conscience bearing me witness; ' 4. And that that deceives him not, he calls
in Christ and the Holy Ghost as witnesses of it. If ever Paul spake truth,
he spake truth now ; and what was it he utters ? ' I could wish myself
accursed from Christ.' What, Paul ! Think what thou sayest ; accursed
from Christ ! We will give thee leave to be in sorrow and heaviness, for
so are we when we see men go to hell ; but, to be accursed from Christ,
and that Paul should say it ! You find him in all his epistles breathing
more after Christ than in the Acts you read he had ever breathed forth
threatenings against his church. What ? From Christ ! ' To me to live
is Christ, to die is gain,' says he, Phil. i. And again, chap. iii. 8, 'Doubt
less' (there is no demur upon it), 'I account all things but loss for the
excellency of the knowledge of Christ Jesus my Lord : for whom I have
suffered the loss of all things, and do count them but dung, that I may

VOL. vi. K k

514 THE WORK OF THE HOLY GHOST [BOOK X.

win Christ.' What? And part with Christ! Yea, be accursed from
Christ ! His meaning is not, I wish the condition of the damned, in re
spect of despair, revenge, blasphemy, &c., that had been a sin to wish; but
look, what state towards God Christ himself was in, in separation from
God and sense of wrath, when he was made a curse to save me ; that con
dition, says he, I could be content to be in, having those exercises of such
graces, submission to God's will, which Christ then also had. Well, but
Paul, think out, and think out again ; why, says Paul, I have ; I speak the
truth, I speak the truth again ; he seconds it with ' I lie not.' Well, but
Paul, let that be granted, which yet perhaps some of us could do, to sub
mit to it, if God would say it were his pleasure, that if we would be ac
cursed, such and such should be saved. No, says Paul, that is not all ; I
find I could heartily wish it, to choose it should be my option. The highest
instance that ever I have heard of any other was on the contrary. A tender
mother, that had prayed long for her son, once was brought to this, to
think that she should rejoice one day in his damnation ; and it converted
him. But still, Paul's is higher; he says, I would follow Christ, and Christ
was made a curse from God for me, and I would imitate him, and do the like
for others. It was well he spake this in Christ, as a new creature created
in Christ Jesus. I am assured the first creature, the image of God in
Adam, would not have been drawn up so high. The spirit of elixir would
have cracked his earthen vessel ; that earthly man, as the apostle calls
him, 1 Cor. xv. It is a note beyond his Elah* And the truth is, take all
the mass of other Christians, God would but by this one instance of Paul's
shew what is in the root, and may be extracted out of the new creature,
which is in them all ; but Paul alone herein followed Christ. The highest
note of the new creature, but far below this (as it was also of another kind),
was that of a godly, tender-hearted mother,f who, having prayed long, as
Monica for Austin, for a debauched son, and seeing no fruit of her prayers,
but the contrary in the highest, at last was by God brought unto this, that
if God for his own glory would rather damn him than save him, her heart
was put into that disposition it should be in at the day of judgment, to think
that she should one day rejoice to see him damned, even him whom she
loved so dearly, and had prayed so much for. And the relating of this
speech to her son, when he was in the height of his rebellion, broke his
heart and turned him. But still, Paul's here exceeds hers, and all others'
else. Yea, here when he speaks of Timothy, than whom he found none
other like-minded, in naturally taking care of the souls of others, Phil,
ii. 20, he winds not Timothy up so high as himself was wound up, and the
new creature would bear. He prefers this motive of self, and puts it first :
* So shalt thou save thyself ; ' only next unto it adds, ' and those that hear
thee.' So as this we may gain warrantably from it, as suiting the spirit
and disposition of every man regenerate, especially ministers, that next to
saving themselves, the conversion and salvation of others is the greatest
and noblest argument that can be used.

I shall give you the reasons of it, the common foundation of which lies
in this, that grace, which is a new divine nature, partakes of it (as the na
ture of all things doth with those of a like kind) in some analogy with it.

Now, 1. It is the natural property of every good thing to diffuse and

* The highest note in the musical scale then in use. See Adams's Works, vol. I.,
p. 472.— ED.

f This is simply a repetition of the same story, through inadvertence on the part
of the author, or of the original editors. — ED.

CHAP. VII.] IN OUR SALVATION. 515

communicate itself, and as it excels in goodness, so it exceeds in that de
sire. God, who is goodness and blessedness itself, hath delighted himself
from all eternity to think of his communicating his blessedness to some of
his creatures, whom himself would set himself to love. His delights were
with the sons of men, Prov. viii. ; and Exod. xxxiii. 19, * I will make all my
goodness pass before thee, and will be gracious to whom I will be gracious.'
He would not enjoy his happiness alone, but have his creatures the better
for him. And the inferior creatures, that partake of a portion of goodness
from him, partake therewith of the like property ; fire to diffuse its heat ;
the sun its light. Now, grace in the souls of men is in that manner the
image of God's goodness, love, grace, mercy, &c., that the common good
ness in the creatures is not. And therefore, answerably to the measure of
its excelling them, it must needs excel in this, wherein a man comes near
est to God ; which, as the heathen Cicero said, is nothing more than in
doing good to others. Yea, and we find in Scripture the new creature
compared unto all things that are diffusive of themselves, as partaking with
them in this, which is the common property. Thus, it is compared to fire ;
one coal that hath fire in it enkindles another. And every man is either a
dead or living coal. ' Thy word,' says Jeremiah, ' it was a fire in my bones,
and I could not stay,' chap. xx. 9. It is also compared to light in a room,
or set upon a hill, to give light to all in it ; to precious ointment, which,
as that of Mary's did, diffuseth its odour to the whole room.

2. It is the nature of every thing begotten by another, to beget and pro
pagate another of the same. It is the vehementest and strongest desire in
nature : opus naturalissimum ; implanted as instinct by virtue of that law
and command given forth by God : Gen. i. 22, « Be fruitful and multiply,'
according to their kind. The angels were not ordained to beget in their
kind, for they gave not in marriage ; but of all creatures that are to mul
tiply in their kind, the more excellent the kind is, the stronger is the incli
nation. Now the saints are a royal generation, 1 Pet. ii., the first fruits
of God's creation, as being begotten of God : James i. 18, ' Of his own will
begat he us, with the word of truth, that we should be a kind of first fruits
of his creatures.' Every one that is born of God hath the seed of God in
him ; that is, a ' divine nature,' 1 John iii. 9 ; and the Holy Ghost is also
in that new nature to provoke him hereunto. Yea, and therefore it is in
them from the first, which is not in other creatures. As soon as Paul was
converted, he consulted not with flesh and blood, but went to preach the
gospel, Gal. i. 16 ; and this is proper to men truly converted.

3. Grace hath, besides these properties common to it with other crea
tures, a transcendent elevation of it to the glory of God. ' Hallowed be
thy name,' is the first petition the heart is taught to fall upon in the Lord's
Prayer ; and ' Thy kingdom come,' is the next. Now it is Christ's coming
into the hearts of men is the foundation of all his kingdom, for it brings in
willing subjects. When many men are converted unto Christ, in so many
men's hearts is the glory of God set up as their chiefest end, and they are
vessels and instruments of his glory to all eternity. The glory of a king
consists in the multitude of his subjects, Prov. xiv. 28. Now Christ is
King of saints, Rev. xv., and in the multitude of them lies his honour.

4. In the regenerate there is love to Christ, and pity to the souls of
others. I join them both together, for God himself hath joined them
together in our salvation. And, 2 Cor. v. 11 and 14 verses, Paul join-
eth them together as motives to him to persuade men to turn to God :
ver. 11, * Knowing therefore the terror of the Lord,' — that is, what an

516 THE WORK OF THE HOLY GHOST [BOOK X.

infinite treasure of wrath is laid up for men that die in their sins, we can
not but tell and persuade men, as Lot did his kindred, to come out of
Sodom; — « we persuade men,' ver. 14, « for the love of Christ constrains us.'
And this was a motive over and above the necessity of his office. And he
farther instructs others, Col. iii. 12, « Put on, as the elect of God, bowels
of mercy.' Now, to the elect of God, wherein are the bowels of God's
mercy shewn ? In mercy, delivering them from the greatest misery, and
that is, the saving men from sin, and wrath, and hell : Christ's love lay in
this. Answerably, you that have received mercy from God, wherein is
your mercy to be shewn most towards others ? In endeavouring to pull
them out of hell, and save them from wrath to come. Christ, in Mat. v.,
enumerates the most inward dispositions of converted souls, and perhaps
in order as they are wrought. He reckons up these two near one another :
ver. 7, ' Blessed are the merciful ;' and ver. 9, ' Blessed are the peace
makers,' that is, who out of a sense of mercy, or seeing their need of it,
do seek it at God's hands for themselves, and laying to heart the danger
and misery others are in, endeavour to make peace between an offended
God and them, or seeing the terror of the Lord, persuade men, as you
heard Paul speaking his own disposition of spirit. In like manner, speaks
Jude 22, 23, ' of some have compassion, making a difference, and others
save with fear, pulling them out of the fire.' The allusion seems to be to
one's seeing poor children, or impotent creatures, falling into the fire, out
of which they have no heart or power to deliver themselves ; and it is an
outcry in such a case. If you have any compassion in you, 0 save them ;
and with fear, as knowing the terror of the Lord : for fear, lest ere you
could persuade them, the wrath of God should seize upon them. And it is
such an exclamation as would be in a family or room, wherein one in a
lethargy or falling sickness is cast into the fire ; in which case men leave
all business, as of lesser moment, and run speedily to pull out such.
And this word, « pull them out of the fire,' imports violence ; as Christ said,
' Compel them to come in.' so snatch them out by strong hands. Alas,
they, poor creatures, are asleep and feel nothing ; yea, they struggle
against it ; therefore pluck them out. My brethren, the terror of God is
such as even those that are in hell (as Luke xvi.), have so much compas
sion in them as to desire their friends may not come thither. How much
more should this work in your hearts (that have tasted of the mercies
of God yourselves, that are escaped through that mercy) a compassion to
the souls of others.

I might add, 5thly, out of Jude, what follows in these words, ' hating
the garment spotted with the flesh ;' that is, if no more should move you,
let this, viz., the destruction of what you hate. * You that love the Lord,
hate evil ;' and if you do* seek to destroy it in those you love.

Use 1. Observe whether, out of such principles as these in thy soul, thou
hast found this so truly noble, generous, and natural disposition in thee.
Is this thy aim, thy set desire and endeavour ? Hast thou not a spirit
inclining, but also provoking thee unto it, out of a bleeding heart, over
other men's conditions ? Is it the very delight of thy soul to have any
opportunity of doing good this way, when thou seest any hopefulness or
comingness in any ? Dost thou feel thy soul rejoice as much, or more,
than in the addition of personal comforts to thee ? This was meat and
drink to Christ, John iv. When he found a poor woman at Samaria, who
began to listen to his doctrine, he says, it was meat and drink to him to do
this will of his Father in this particular, John iv. 82, 34. It is spoken

CHAP. VII.] IN OUR SALVATION. 517

upon that occasion, for this he afterwards owns to be the eminent will and
command of his Father, to bring in those he had given him ; so John vi.
37-39. And Paul, who followed Christ, became all to all ; he would stoop
to any thing, and that to win but some. You see, Acts xxvi., when he was
at the bar, and his particular interest was to plead for his life, he minds it
not, but falls a-persuading Agrippa, before whom he appears, and his cour
tiers, to turn to God ; and when he was somewhat stirred and persuaded
half-way, and said, ' Thou hast persuaded me almost to be a Christian ;'
what ? Do you speak of it only as almost ? says Paul. And what? of your
self alone ? Though he had caught the great fish, a king, yet it was not
the saving of a king's soul contented him ; his desires were larger. * I
wish' (says he) ' not only that thou, but all that hear me, were not almost,
but altogether as I am, excepting these bonds.' The truth and strength of
this desire is one of the most sure and certain signs of regeneration, and
being begotten again, of any other. For besides that it is certain that
Satan's kingdom is not divided against itself, nor can heartily desire the
ruin of itself, and members of a body use to defend one another, and men
may be zealous to convert men to particular opinions : it is more certain
that to make disciples, and bring men thoroughly to Christ, to turn from
all sin, to glorify God, and delight in doing this, and seeing it done, as in
their own salvation, is the distinguishing character of a son of God : Mat.
v. 9, « Blessed are the peace-makers, for they shall be called the children
of God.' This is proper to one begotten. The spurious spawn of profes
sors, hatched out of self-love, are not acquainted with such vehement desires,
that yearning of bowels, that pity to men's estates ; it is not the ultimate
end and scope of their speeches or profession. Grace shews itself strongest
in this, and that more early than in other dispositions. Commonly as soon
as a believer comes into the new world himself, and as one affrighted out
of his natural condition, is brought into this marvellous light, and is
environed about with it, he hath all things new in his sight, and appre
hends with an edge of affection the danger of his former condition, and
God's free grace reached forth to pull him out : and the light of these
things is fresh, strong, and vigorous in him ; and he sees and wonders
how all about him are running headlong towards hell. If he casts, but
though meekly in speech, but a word to stop any one, yet with a strong
apprehension doth he speak it, and thinks that things that are so clear to
him, and move himself so much, should also move others, and wonders if
they do not. He thinks, sure he should convert the whole world if he had
but the opportunity of speaking with them. The early buddings of this
you see in Philip towards Nathanael, John i. 45, and chap, iv., in that
woman of Samaria towards that whole city. So it was in Paul, who con
sulted not with flesh and blood, but fell a-preaching presently.

Use 2. The second use is of exhortation, to all that profess themselves
born again ; that in their capacity and opportunity they would set upon
this work, especially where there is a heap of living coals in a society to
gether. This exhortation is not to ministers only, but to you all, young
as well as those of riper years. Oh! see, if possible, that none of you
appear at the day of judgment afore God, without bringing some Benjamin
or other with you. The apostle persuades a poor believing wife to dwell
with and cohabit with an unbelieving, churlish Nabal, and to bear all the
burdens of so unequal a yoke, even with the hope of so great a consequent,
if it so fall out : 1 Cor. vii. 16, « For what knowest thou/ 0 wife, whether
thou shalt save thy husband ? or how knowest thou, 0 man, whether thou

518 THE WORK OF THE HOLY GHOST [BOOK X.

shalt save thy wife?' It is a great encouragement in James v. 19, 20,
' Brethren, if any of you do err from the truth, and one convert him ; let
him know, that he which converteth the sinner from the error of his way
shall save a soul from death, and shall hide a multitude of sins.' And it
is spoken not to ministers only, but to private Christians, even to brethren
in common. And his motives are strong: 1. That he shall save a soul
from death ; which also Paul useth to Timothy, 1 Tim. iv. 16. If a man
had a mortal disease, and a word of thy mouth would save him, what tender
heart would not effect it ? He will owe himself to thee, as Paul speaks of
Onesimus. And, 2, he covers a multitude of sins ; gets God's book
crossed of debts, contracted from the beginning of his days. And what a
great matter is that ; and yet, unto that end thou mayest win others to
God, and God may bless and succeed thee ; —

1. Be holy in all manner of conversation ; else, as Lot's kindred thought
of his speeches, men will think thou art not in earnest. A dart thrown
receives its force from the strength of the arm that throws it. 1 Pet. iii.
1, 2, he exhorteth wives to express a holy chastity in converse with their
husbands, that they may be won thereby : * Likewise, ye wives, be in sub
jection to your own husbands ; that, if any obey not the word, they also
may without the word be won by the conversation of the wives ; whilst
they behold your chaste conversation coupled with fear.' Chastity is but
a moral virtue, as is also that fear or reverence wives are to express to
wards their husbands ; yet it may be held forth and managed with such
a spirit of holiness as may convey and dart into their consciences beams
of the image of God, and enkindle the same into their hearts it shines
into. Walk in light, that is, according to the spiritual light God hath
given thee ; and hold forth that light in the midst of a froward and crooked
generation, Phil. ii. 15. Shew other ends in common actions than other
men do.

2. Be fruitful in conference, dropping good and holy speeches : Prov.
xi. 30, * The fruit of the righteous is a tree of life ;' such as the fruit that
grew on the tree of life, that grew in paradise, of which God said, after
man was fallen, ' lest he eat it and live for ever.' If you had a tree had
such fruit grew on it as would restore dead men to life, how would you
prize and value that tree, and the fruit of it ; and the more it bare, the
more would you esteem it. Such are the lips of a righteous man in order
to conversion : so it follows, « He that winneth souls is wise.' And though
thou seest not a present effect of it, yet wait. The kingdom of God is as
a sower that went out to sow, and the seed grew up from blade to ear, he
knew not how. A man little thinks what God doth with occasional
speeches, and to what use he puts them, both for conviction and conver
sion. A man hears of them, as of bread sown on the waters, many days
after. You may have heard of a crow flying to let fall an ash key, which
hath afterwards proved a tree. Yet wait, and see how thy sowing good
seed doth take and thrive, as one doth a plant or seed sown in a garden.
How often do they visit it, water it, and see how it thrives ! The hus
bandman waits, says James, chap. v. 7, 8, for the precious seed its coming
up, and loseth the sight of it when a winter and cold frost nip it ; yet he
waits for its precious seed, more precious than all the gold and silver
mines or rocks of diamonds in the world, for mankind could not live on
them ; but if the seed corn should fail to come up, a universal famine
would be in the world. Now, every holy truth and gracious speech is
much more precious than seed corn, and proves a plant that shall never be

CHAP. VII.] IN OUR SALVATION. 519

rooted up, but grows up to eternal life. Yea, if men oppose, yet still wait.
So you are directed : 2 Tim. ii. 25, ' Instruct those that oppose themselves,
if perad venture God will give them repentance.' Opposition is often a sign
that the pill works. And suppose thou never shouldst convert them (as
the apostle gives not a certainty, only a ' what knowest thou ? ' 1 Cor.
vii. 16, a peradventure), yet know that as thou prayest for them, so thy
instructions unto them shall return in grace into thine own bosom ; as,
Mat. x., their peace is said to do ; and thou wilt glorify God in the day of
their visitation/

Use 3. You that are young students, and God hath turned your hearts
unto him, you have in this doctrine a foundation laid of the greatest en
couragement to the work of the ministry. For if to endeavour to convert
souls be the most natural and pleasant work to the new creature, and the
noblest endowment in you, and this suited even to the very essential con
stitution of it, then to have this work to be your very calling, and a proper
work of the ministry which you are set apart thereby unto, must needs
render it most acceptable and comfortable to you. For you see that
parents use to observe what callings the natural genius of their children
inclines unto, and when they set them in that which is most suitable
thereto, they do therein work with pleasantness, and prove eminent in it.
Now, as your education helps to fit you with abilities, so your conversion,
and the impetus of the new creature, you see, carries your heart this way.
David, though a king, yet having the spirit of teaching, dedicates much of
his time and pains this way, and makes a vow of it ; yea, the first-born of
his vows, upon this so eminent a conversion. Whilst others are exercised
in this world to get and heap up great estates, in killing men, overturning
nations, and perhaps doing what they knew not, whether acceptable or not,
you have the best, the surest, the comfortablest, the honourablest trade of
winning souls ; and may heap up souls, bring in great riches and treasure
to Christ, and a greater account to your own souls, though in the world you
may have contempt ; and it is fit it should be so, for it is mercy enough to
be a minister.

Obs. 2. That teaching God's ways and gracious dealings with men in con
verting and recovering sinners, is specially sanctified by God.

1. By God's ways sometimes all his works ad extra are meant. So Prov.
viii., ' In the beginning of thy ways ;' so Behemoth is « the chief of God's
ways ;' but here the ways revealed by the word are meant. And therein,
1, in a more large sense, all the laws and statutes he hath commanded
men to walk in. So often and usually, Deut. viii. 6 and x. 12.

2. The right way of true religion, and how a soul shall be saved, is called
a way, and God's way, Acts xix. 23 ; and the way of God, Acts xviii. 26 ;
'the way of righteousness,' 2 Pet. ii. 21.

3. Sometimes, more strictly, the ways of God's dealings with or wooing
sinners to himself (as Solomon calls the wooings of a lover, gaining the
heart of his beloved, * The ways of a man with a maid'). Thus here ; for
David refers to those experiments of God's grace which his soul had and
should get by God's recovering him again, and converting him anew, which
he would lay open to others, even all his gracious dealings to his: Ps. xxv.
10, ' All his paths are mercy and truth towards his.' Thus the mercies of
God in justifying and pardoning sinners, God termeth his ways : Isa. Iv.
6-9, ' Seek the Lord while he may be found, call ye upon him while he is
near : let the wicked forsake his way, and the unrighteous man his thoughts :
and let him return unto the Lord, and he will have mercy upon him ; and

520 THE WORK OF THE HOLY GHOST [BOOK X.

to our God, for he will abundantly pardon. For my thoughts are not your
thoughts, neither are your ways my ways, saith the Lord. For as the
heavens are higher than the earth, so are my ways higher than your ways,
and my thoughts than your thoughts.'

4. The new birth and obedience that follows upon it, is the narrow gate,
and the way that leads to life. Mat. vii. 14, Isa. xxxv. 8, * an high way,
a way, and a way of holiness.'

5. And the Israelites are said to have erred in their hearts, and not to
have known his ways ; where by ways, he means what was more eminently
the object of saving faith, for Heb. iii., where this is cited, it is interpreted
of unbelief, verses 10, 12, and 19 compared.

Christ, speaking of himself, says, ' I am the way ;' and his flesh crucified
and torn, is that new and living way God found out into the holy of holies,
Heb. x. So then, to teach men God's ways, in order unto their conver
sion, is 1. To discover to them their natural condition and unbelief to be
a way of error, and of death : James v. 19, * That converts a sinner from
the error of his way.' For by nature it is spoken of all men, that ' the
way of peace they have not known,' Rom. iii. ; * erring in their hearts, and
not having known his way.' 2. To teach them Christ, and the way of
faith, and believing on him, and closing with the free mercies of God in par
doning. 3. To set out unto them the high- way of true holiness and obe
dience, of sanctification and the new birth. 4. To shew them all the errors,
the by and crooked ways men turn aside into, both in believing and in
turning unto God, and walking with him, which is called teaching them
the good and right way : 1 Sam. xii. 20-24, ' And Samuel said unto the
people, Fear not (ye have done all this wickedness : yet turn not aside
from following the Lord, but serve the Lord with all your heart ; and turn
ye not aside : for then should ye go after vain things, which cannot profit
nor deliver ; for they are vain) : for the Lord will not forsake his people
for his great name's sake : because it hath pleased the Lord to make you
his people. Moreover, as for me, God forbid that I should sin against the
Lord in ceasing to pray for you : but I will teach you the good and the
right way : only fear the Lord, and serve him in truth with all your heart :
for consider how great things he hath done for you.' And these were the
ordinary subjects of Christ's discourses, especially in the first fruits of his
ministry ; in his first sermon he speaks of faith and repentance, Mark i. 14,
unto which two, Paul also reduceth the sum of his preaching, Acts xx.
20, 21, * And how I kept back nothing that was profitable to you, but have
shewed you, and have taught you publicly, and from house to house ;'
verse 21, * Testifying both to the Jews, and also the Greeks, repentance
toward God, and faith toward our Lord Jesus Christ.' And, Titus iii. 8,
he says, ' This is a faithful saying, and these I will that thou affirm con
stantly. These things are good and profitable to men.' And the true
reason why men profit not, nor bring in men's souls, is, that they divert
from these great, substantial, and necessary truths : Jer. xxiii. 22, ' If they
had stood in my counsel, and had caused my people to hear my words, then
they should have turned from their evil way, and from the evil of their
doings.' In their discourses they tithe the mint and cummin of the Scrip
tures, and insist not on these great and necessary principles of religion.
When our Saviour Christ was to send his disciples forth to preach the
gospel to all the world, he promiseth the Spirit, as a comforter to their
persons, and an assistant to them in their ministry, John xvi. And to
shew what doctrines that Spirit would bless and go with to the hearts of

CHAP. VII.] IN OUR SALVATION. 521

men in converting of them, to the end that they accordingly should learn,
in preaching to the nations, to insist thereon, he enumerates the work of
the Spirit in men's hearts, in all the parts thereof, setting it out by the
object matter of each work ; thereby withal pointing to them what subjects
to treat on in their sermons, the Spirit using doctrines suitable to the work
he is to do.

3. Observe that, in converting others, God more specially useth the en
deavours of those himself hath turned.

(1.) The Holy Ghost dwelling in them, he is more easily communicated ;
for themselves are anointed with him. Acts xii. 24, it is said of Barnabas,
that < he was a good man, and full of the Holy Ghost, and of faith ; and
much people was added unto the Lord.'

(2.) Though God may, and sometime doth, use others, to shew his liberty,
yet God delights to use them in it, and usually doth, who are themselves
converted ; and this he doth out of choice : Mai. ii. 5, 6, ' My covenant' (says
God, speaking of Levi) ' was with him of life and peace ; and I gave them
to him, for the fear wherewith he feared me, and was afraid before my
name. The law of truth was in his mouth, and iniquity was not found in
his lips : he walked with me in peace and equity, and did turn many away
from iniquity.' Even as it was with Abraham, whom being faithful him
self, God chose to be the father of many nations. ' I gave them, to him,'
says God.

* (3.) God rather useth such, because they have the art of doing. For
God useth meet instruments for the work he employs them in. Now there
is an art in converting souls, an eminent one. Therefore, says Solomon,
Prov. xi. 30, ' He that winneth souls is wise.' Now a holy man is more
wise in it, because he hath experience in the ways of God, in converting,
comforting, recovering souls. * Then shall I teach sinners thy ways,' says
David, Ps. li. 13, namely, which I myself have had experience of: as Paul
was able to comfort others with the comforts he had received ; and as
Christ said to Peter, Luke xxii. 32, ' Peter, when thou art converted,
strengthen thy brethren ;' he then knew how to do it. Such an one knows
the heart of man, and the windings of it, by his own, and so knows how to
make a key to unlock it, and that shall pass the wards of it.

4. Observe, that neither sins afore nor after regeneration should pre
judice one in the ministry of the gospel, that truly returns to God, and
recovers, as David here did. The instances are clear ; God used David to
pen scripture, as he did this psalm, after his murder and adultery, and he
promiseth himself as much success in doing good to others as ever. Solo
mon also the son, you know how he fell, yet God still used him to write
scriptures, and to teach the people. Witness that book of Ecclesiastes,
which he entitleth ' The Preacher,' after his great and long departure from
God. Peter also, you know how he denied Christ, and also at Antioch
dissembled, yet God converted by his preaching, after that first great fall
of his, three thousand at one sermon, and poured forth his Spirit upon him
notwithstanding, and used him to the end of his days, to write scripture
fuller of holiness, that is, stronger incitements to holiness, than any
other, and to preach and stir men up to remembrance. And the rea
sons are,

1. The gifts of God, even those given his elect, to do good to others, are
of high value, and God will not lose the use and improvement of them for
their sins, but will humble them for them, and so go on still to use and
bless them.

522 THE WOKE OF THE HOLY GHOST IN OUR SALVATION. [BOOK X.

2t His pardons are free-grace-pardons, such as they shall not invalidate
by their sins. Free grace is still the same towards them.

3. Their hearts are the same to God upon repentance, and often more
enlarged than before. They shew themselves clear in that matter by re
penting, as, 2 Cor. vii., the apostle speaks. And so God forgives and man
forgives, and they are both as afore.

And 4. Have gained more feeling experience, and deep and quick sense
of God's love and gracious dealings than at first, converted by renewed re
pentance ; and so are more able, as Peter was, to strengthen their brethren.

Use. If such returning sinners are, both in respect of use and their gifts,
the same to God, they should be so to men. Men should not be prejudiced
when God is not ; specially seeing it is true of any that themselves also
may be tempted. Now this takes away a great discouragement from what
is in one's own person, as well as what prejudice useth to be in others' hearts
towards one, especially from sins gross and scandalous after regeneration.
This ought not, nor should not, upon and after manifest renewed repentance,
discourage any one in this work, as to think that God will ever after such
sins leave him, and not use him more ; nor should it be a prejudice in the
hearts of others, for receiving what, out of experience from such falls, God
shall give forth by such an one.

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