Pneumatologia, or, A discourse concerning the Holy Spirit wherein an account is given of his name, nature, personality, dispensation, operations, and effects : his whole work in the old and new creation is explained, the doctrine concering it vindicated from oppositions and reproaches : the nature also and necessity of Gospel-holiness the difference between grace and morality, or a spiritual life unto God in evangelical obedience and a course of moral vertues, are stated and declared / by John Owen ...

To the Readers.

AN account in general of the Nature and Design of the ensuing Discourse, with the Reasons why it is made publick at this time, being given in the first Chapter of the Treatise it self; I shall not long de∣tain the Readers here at the entrance of it. But some few things it is necessary they should be ac∣quainted withal, and that both as to the Matter contained in it, and as to the mann••r of its hand∣ling. The Subject Matter of the whole, as the Title and almost every Page of the Book declare, is the Holy Spirit of God and his Operations. And two things there are which either of them are sufficient to render any Subject either difficult on the one hand, or unpleasant on the other, to be treated of in this way; both which we have herein to conflict withal. For where the Matter it self is abstruse and mysterious, the hand∣ling of it cannot be without its Difficulties; and where it is fallen by any means what-ever under publick contempt and scorn, there is an abatement of satisfaction in the Consideration and Defence of it. Now all the Concern∣••••••s of the Holy Spirit are an eminent part of the Mystery, or deep Things of God▪ For as the knowledg of them doth wholly depend on, and is regula∣ted by Divine Revelation, so are they in their own Nature Divine and Hea∣venly, distant and remote from all things that the Heart of Man in the meer Exercise of its own Reason or Understanding can rise up unto. But yet on the other hand there is nothing in the World that is more generally despised as foolish and contemptible, than the things that are spoken of and ascribed un∣to the Spirit of God. He needs no furtherance in the forfeiture of his Re∣putation with many, as a Person Fanatical, estranged from the conduct of Reason, and all generous Principles of Conversation, who dares avow an In∣terest in his Work, or take upon him the Defence thereof. Wherefore th••se things must be a little spoken unto, if only to manifest whence Relief may be had against the Discouragements wherewith they are attended.

For the first thing proposed, it must be granted that the things here treated of, are in themselves mysterious and abstruse. But yet the way where∣by we may endeavour an acquaintance with them, according to the 〈◊〉〈◊〉 of the Gift of Christ unto every one, is made plain in the Scriptures of Truth. If this Way be neglected or despised, all other wayes of attempting the same end, be they never so vigorous or promising, will prove ineffectual. What belongs unto it, as to the inward frame and dispo••••tion of Mind in them who search after Understanding in these things, what unto the outward use of Means, what unto the performance of Spiritual Duties, what unto conformity in the whole Soul unto each discovery of Truth that is attained, is not my present Work to declare, nor shall I divert thereunto. If God give

an opportunity to treat concerning the Work of the Holy Spirit enabling us to understand the Scriptures or the mind of God in them, the whole of this way will be at large declared.

At present it may suffice to observe, that God who in himself is the eternal Original Spring and Fountain of all Truth, is also the only Sovereign Cause and Author of its Revelation unto us. And whereas that Truth which Origi∣nally is one in him is of various sorts and kinds, according to the Variety of the things which it respects in its Communication unto us, the ways and means of that communication are suited unto the distinct Nature of each Truth in par∣ticular. So the Truth of things natural is made known from God by the Ex∣ercise of Reason, or the due Application of the understanding that is in Man unto their Investigation. For the things of a Man knoweth the Spirit of a Man that is in him. Neither ordinarily is there any thing more required unto that Degree or Certainty of knowledg in things of that Nature whereof our Minds are capable, but the diligent Application of the faculties of our Souls in the due Use of proper means u••••o the Attainment thereof. Yet is there a secret Work of the Spirit of God herein, even in the Communication of Skill and Ability in things Natural▪ as also in things Civil, Moral, Political and Artifi∣cial, as in our ensuing Discours•• is fully manifested. But whereas these things belong unto the Work of the O••d••••e••tion and the Preservation thereof, or the Rule and Government of Mankind in this World meerly as rational Creatures, there is no use of Means, no Communication of Aids spiritual or supernatural absolutely necessary to be exercised g••••nt••d about them. Wherefore Knowledg and Wisdom in things of this Nature 〈◊〉〈◊〉 ••stributed promiscuously among all sorts of Persons according to the ro••••tion of their Natural Abilities, and a superstruction thereon in their diligent Exercis•• without any peculiar Applicati∣on to God for especial Grace or 〈◊〉〈◊〉 serving still a Liberty unto the So∣vereignty of Divine Providence in the disposal of all Men and their Con∣cerns.

But as to things supernatural, the Knowledg and Truth of them, the Teach∣ings of God are of another Nature; and in like manner a peculiar Application of our selves unto him for Instruction is required of us. In these things also there are Degrees according as th••y approach on the one hand unto the Infinite Abysse of the Divine Essence and Existence, as the eternal Generation and Incarnation of the Son, the Procession and Mission of the Holy Spirit; or on the other unto those Divine Effects which are produced in our Souls whereof we have Experience. According unto these Degrees as the Divine Conde∣scension is exerted in their Revelation, so ought our Attention in the Exercise of Faith, Humility and Prayer, to be encreased in our Enquiries into them. For although all that Diligence in the Use of outward Means, necessary to the Attainment of the Knowledg of any other Useful Truth, be indispensibly re∣quired in the pursuit of an Acquaintance with these things also; yet if moreo∣over there be not an Addition of Spiritual Ways and M••ans suited in their own Nature, and appointed of God un••o the receiving of Supernatural Light, and the Understanding of the Deep Things of God, our labour about them will in a great measure be but fruitless and unprofitable. For although the Letter of the Scripture, and the sense of the Propositions are equally exposed to the Rea∣son of all mankind; yet the real spiritual Knowledg of the Things themselves, is not communicated unto any but by the especial Operation of the Holy Spirit; nor is any considerable Degree of Insight into the Doctrine of the Mysteries of them attainable but by a due waiting on him, who alone giveth the Spirit

of Wisdom and Revelation in the Knowledg of them. For the things of God knoweth no Man but the Spirit of God, and they to whom by him they are revealed. Neither can the Scriptures be interpreted aright but by the Ayd of that Spirit by which they were indited, as Hierom a••••••rmes, and as I shall afterwards fully prove. But in the use of the means mentioned we need not despond, but that seeing these things themselves are revealed that we may know God in a due manner, and live unto him as we ought, we may at∣tain such a measure of Spiritual Understanding in them as is useful unto our own and others Edification. They may I say do so who are not slothful in hearing or learning, but by reason of use have their senses exercised to discern both Good and Evil.

Wherefore the Subject of the ensuing Discourses being intirely things of this Nature in their several Degrees of Access unto God or our selves, I shall give no account of any particular Endeavours in my Enquiries into them, but leave the Judgment thereof unto the Evidence of the Effects produced thereby. Only whereas I know not any who ever went before me in this De∣sign of representing the whole Oeconomy of the Holy Spirit, with all his Ad∣juncts, Operations and Effects, whereof this is the first Part (the Attempt of Crellius in this kind being only to corrupt the Truth in some few Instances) as the Difficulty of my work was encreased thereby, so it may plead my Excuse, if a∣ny thing be found not to answer so regular a Projection, or just a Method as the nature of the Subject requireth, and as was aymed at.

In the first Part of the whole Work which concerneth the Name, Divine Nature, Personality and Mission of the Holy Spirit, I do but declare and de∣fend the faith of the Catholick Church against the Socinians; with what Advantage, with what contribution of Light or Evidence, strength or order unto what hath been pleaded before by others, is left unto the Learned Readers to judg▪ and determine. And in what concerns the Adjuncts and Properties of his Mission and Operation, some may, and I hope do judg themselves not unbe∣holding unto me for administring an occasion unto them of deeper and better Thoughts about them.

The second Part of our Endeavour concerneth the Work of the Holy Spirit in the Old Creation, both in its Production, Preservation and Rul••. And whereas I had not therein the Advantage of any one Ancient or Modern Author to beat out the Paths of Truth before me, I have confined my self to express Te∣stimonies of Scripture with such Expositions of them as sufficiently evidence their own Truth, though also they want not such a suffrage from others as may give them the Reputation of some Authority.

The like may be said of what succeeds in the next Place concerning his Work under the New Testament preparatory for the new Creation, in the Commu∣nication of all sorts of Gifts Ordinary and Extraordinary, all kind of Skill and Ability in things Spiritual, Natural, Moral, Artificial and Political, with the Instances whereby those Operations of his are confirmed. All these things, many wherefore are handled by others separately and apart, are here proposed in their Order with respect unto their proper End and Design.

For what concerns his Work on the Head of the New Creation, or the Hu∣mane Nature in the Person of our Lord Jesus Christ, I have been careful to keep severely unto the Bounds of Sobriety, and not to indulge unto any curious or unwarrantable speculations. I have therefore therein not only diligently attended unto the Doctrine of the Scripture, our only infallible Rule and Guide,

but also expresly considered what was taught and believed in the Ancient Church in this Matter, from which I know that I have not departed.

More I shall not add as to the first Difficulty wherewith an Endeavour of this kinds is attended, arising from the Nature of the Subject treated of. The other concerning the Contempt that is cast by many on all these things, must yet be further spoken unto.

In all the Dispensations of God towards his People under the Old Testa∣ment, there was nothing of God communicated unto them, nothing of Worth or Excellency wrought in them or by them, but it is expresly assigned unto the Holy Spirit as the Author and Cause of it. But yet of all the Promises given unto them concerning a better and more glorious State of the Church to be afterwards introduced, next unto that of the coming of the Son of God in the Flesh, those are the most eminent which concern an Enlargement and more full Communication of the Spirit, beyond what they were or could in their imperfect state be made Partakers of. Accordingly we find in the New Testament, that what-ever concerns the Conversion of the Elect, the Edification of the Church, the Sanctification and Consolation of Believers; the performance of those of Duties of Obedience which we owe unto God, with our Conduct in all the wayes thereof, is in general and particular Instances so appropriated unto him, as that it is withal declared, that nothing of it in any kind can be enjoyed or performed without his especial•• ••peration, ••••yd and Assistance. So careful was God fully to instruct and to secure the faith of the Church in this matter, according as he knew its eternal Concernments to lye therein. Yet notwithstanding all the evidence given hereunto, the Church of God in most Ages hath been exercised with Oppositions, either to his Per∣son or his Work, or the manner of it, contrary unto what is promised and de∣clared concerning them in the Word of Truth; nor doth it yet cease so to be. Yea, though the Contradictions of some in former Ages have been fierce and clamorous, yet all that hath fallen out of that kind, hath been exceeding short of what is come to pass in the dayes wherein we live. For not to men∣tion the Socinians who have gathered into one Head, or rather ulcerous im∣postume, all the virulent Oppositions made unto his Deity or Grace by the Pho∣tinians, Macedonians, and Pelagians of old; there are others who profes∣sing no Enmity unto his Divine Person, yea, admitting and owning the Do∣ctrine of the Church concerning it, are yet ready on all occasions to despise and reproach that whole Work for which he was promised under the Old Testa∣ment, and which is expresly assigned unto him in the Now. Hence is it grown amongst a Matter of Reproach and Scorn for any one to make mention of his Grace, or to profess an interest in that Work of his as his, without which no Man shall see God, if the Scripture be a faithful Testi∣mony. And some have taken pains to prove, That sundry things which are expresly assigned unto him in the Gospel as Effects of his Power and Grace, are only filthy Enthusiasms, or at least weak Imaginations of Distempered Minds. Neither is there any end of Calumnious Imputations on them by whom his Work is avowed, and his Grace professed. Yea, the department of many herein is such, as that if it were not known how effectual the Efforts of Profaneness are upon the corrupted Minds of Men, it would rather seem ridiculous and be despised, than to deserve any serious notice. For l••t any avow or plead for the known Work of the Spirit of God, and it is immedi∣ately apprehended a sufficient Ground to charge them with leaving the Rule of

the Word to attend unto Revelations and Inspirations, as also to forgo all thoughts of the necessity of the Duties of Obedience; whereas no other Work of his is pleaded for, but that only which no Man can either at∣tend unto the Rule of the Scripture as he ought, or perform any one Duty of Obedience unto God in a due manner. And there are none of this Conspiracy so weak or unlearned, but are able to scoff at the mention of him, and to cast the very naming of him on others as a Reproach. Yea, it is well if some be∣gin not to deal in like manner with the Person of Christ himself. For Er∣ror and Profaneness if once countenanced, are at all times fruitful and pro∣gressive, and will be so whilst Darkness and Corruption abiding on the Minds of Men, the great Adversary is able by his subtile malice to make impressi∣ons on them. But in these things not a few do please themselves, despise others, and would count themselves injured if their Christianity should be called in question. But what value is there in that Name or Title, where the whole Mystery of the Gospel is excluded out of our Religion? Take away the Dispensation of the Spirit, and his effectual Operations in all the Enter∣course that is between God and Man; be ashamed to avow or profess the Work attributed unto him in the Gospel, and Christianity is plucked up by the Roots. Yea, this practical contempt of the Work of the Holy Spirit, being grown the only plausible Defiance of Religion, is so also to be the most pernici∣ous, beyond all national Mistakes and Errors about the same things, being constantly accompanied with profaneness, and commonly issuing in Atheism.

The sense I intend is fully expressed in the ensuing complaint of a Learned Person published many years ago; In seculo hodie tam perverso prorsus immersi vivimus miseri, in quo Spiritus Sanctus omnino ferme pro ludi∣brio habetur: imo in quo etiam sunt qui non tantum corde toto eum re∣pudient ut factis negent, sed quoque adeo blasphemi in eum exurgant ut penitas eundem ex orbe expulsum aut exulatum cupiant, quum illi nul∣lam in operationibus suis relinquant efficaciam; ac propriis vanorum ha∣bituum suorum viribus, ac rationis profanae liberrati carnalitatique suae omnem ascribant sapientiam, & fortitudinem in rebus agendis. Unde tanta malignitas externae proterviae apud mortales cernitur. Ideoque pernicies nostra nos jam ante fores expecta; &c. Herein lies the Rise and Spring of that stated Apostacy from the Power of Evangelical Truth, wherein the World takes its liberty to immerge it self in all licentiousness of Life and Conversation, the end whereof many cannot but expect with Dread and Terror.

To obviate these Evils in any measure, to vindicate the Truth and Reality of Divine Spiritual Operations in the Church, to avow what is believed and taught by them concerning the Holy Spirit and his Work, who are most charged and reslected on for their Profession thereof, and thereby to evince the Iniqui∣ty of those Calumnies, under the darkness and shades whereof some seek to countenance themselves in their profane scoffing at his whole Dispensation; to manifest in all Instances, that what is ascribed unto him is not onely consi∣stent with Religion, but also that without which Religion cannot consist, nor the Power of it be preserved, is the principal Design of the ensuing Dis∣cours••s.

Now whereas the Effectual Operation of the Blessed Spirit in the Regene∣ration or Conversion of Sinners, is of all other parts of his Work most vie∣lently by opposed, and hath of late been virulently traduced, I have the more largely insisted thereon. And because it can neither be well understood, nor

duly explained without the Consideration of the State of Lapsed or Corrup∣ted Nature, I have taken in that also at large, as judging it necessary so to do. For whereas the knowledg of it lies at the bottom of all our Obedience unto God by Christ, it hath alwayes been the Design of some, and yet conti∣nueth so to be, either wholly to deny it, or to extenuate it unto the depression and almost annihilation of the Grace of the Gospel, whereby alone our Na∣ture can be repaired. Designing therefore to treat expresly of the Repara∣tion of our Nature by Grace, it was all accounts necessary that we should treat of its Depravation by Sin also.

Moreover what is Discoursed on these things, is suited unto the Edificati∣on of them that do believe, and directed unto their furtherance in true Spi∣ritual Obedience and Holiness, or the Obedience of Faith. Hence it may be some will judg that our Discourses on these Subjects are drawn out into a greater length than was needful ••••nvenient, by that continual intermixture of Practical Applications which runs along in them all. But if they shall be pleased to consider, that my Design was not to handle thes•• things in a way of Controversie, but declaring and confirming the truth concerning them, to accommodate the Doctrines 〈◊〉〈◊〉 ••nto Practice; and that I dare not treat of things of this Nature any other way, but such as may promote the Edification of the generality of Believers, they will either be of my mind, or it may be without much difficulty admit of my Excuse. How-ever if these things are neglected or despised by some, yea, be they never so many, there are yet others 〈◊〉〈◊〉 will judg their principal Concernment to lie in such Dis∣courses as may direct and encourage them in the Holy Practice of their Duty. And whereas t••e Way, Manner, and Method of the Holy Spirit in his Ope∣rations, as to this Work of translating Sinners from Death unto Life, from a State of Nature unto that of Grace, have been variously handled by some, and severely reslecled on with scorn by others, I have endeavourered so to de∣clare and assert what the Scripture manifestly teacheth concerning them, con∣firming it with the Testimonies of some of the Ancient Writers of the Church, as I no way doubt but it is suited unto the Experience of who have in their own Souls been made Partakers of that Blessed Work of the Holy Ghost. And whilst in the substance of what is delivered, I have the plain Testimo∣nies of the Scripture, the Suffrage of the Ancient Church, and the Experi∣ence of them who do sincerely believe to rest upon, I shall not be greatly moved with the Censures and Opposition of those who are otherwise minded.

I shall add no more on this Head, but that whereas the only Inconvenience wherewith our Doctrine is pressed, is the pretended difficulty in reconciling the Nature and Necessity of our Duty, with the Efficacy of the Grace of the Spirit; I have been so far from waving the Consideration of it, as that I have embraced every Opportunity to examine it in all particular Instances, wherein it may be urged with most appearance of Probability. And it is I hope at length made to appear, that not only the necessity of our Duty is con∣sistent with the Efficacy of God's Grace; but also that as on the one hand we can perform no Duty to God as we ought without its Aid and Assistance, nor have any encouragement to attempt a course of Obedience without a just Expectation thereof; so on the other, that the Work of Grace it self is no way effectual but in the compliance with in a way of Duty; only with the leave of some Persons, or whether they will or no, we give the preheminence in all unto Grace and not unto our selves. The Command of God is the Mea∣sure and Rule of our Industry and Diligence in a way of Duty; And why

any one should be discouraged from the Exercise of that Industry which God requires of him, by the Consideration of the Aid and Assistance which he hath promised unto him, I cannot understand. The Work of Obedience is difficult and of the highest Importance, so that if any one can be negligent therein, because God will help and assist him, it is because he hates it, he likes it not. Let others do what they please, I shall endeavour to comply with the Apostle's Advice upon the Enforcement which he gives unto it; Work out your own Salvation with Fear and Trembling; for it is God which worketh in you both to will and to do of his own good Pleasure.

These things, with sundry of the like Nature, falling unavoidably under Consideration have drawn out these Discourses unto a length much beyond my first Design; which is also the occasion why I have forborn the present ad∣ding unto them, those other Parts of the Work of the Holy Spirit, in Prayer or Supplication, in Illumination with respect unto the Belief of the Scrip∣ture, and right understanding of the Mind of God in them, in the Commu∣nication of Gifts unto the Church, and the Consolation of Believers, which must now wait for another Opportunity, if God in his Goodness and Patience shall be pleased to grant it unto us.

Another Part of the Work of the Holy Spirit consisteth in our Sanctifica∣tion, whereon our Evangelical Obedience or Holiness doth depend. How much all his Operations herein also are by some despised, what Endeavours there have been to debase the Nature of Gospel-Obedience, yea, to cast it out of the Hearts and Lives of Christians, and to substitute an Heathenish Ho∣nesty at best in the room thereof, is not unknown to any, who think it their Duty to inquire into these things. Hence I thought it not unnecessary, on the occasion of treating concerning the Work of the Holy Spirit in our San∣ctification, to make a diligent and full enquiry into the true Nature of Evan∣gelical-Holiness, and that Spiritual ••ase unto God which all Believers are Created unto in Christ Jesus. And herein following the Conduct of the Scriptures from first to last, the Difference that is between them and that Exercise of Moral Virtue which some pl••ad for in their stead, did so evi∣dently manifest it self, as that it needed no great Endeavour to represent it unto any impartial Judgment. Onely in the handling of these things, I thought meet to pursue my former Method and Design, and principally to re∣spect the reducing of the Doctrines insisted on unto the Practice and Improve∣ment of Holiness, which also hath occasioned the lengthning of these Dis∣courses. I doubt not but all these things will be by some despised; they are so in themselves, and their Declaration by me will not recommend them unto a better Acceptation. But let them please themselves whilst they see good in their own Imaginations, whilst the Scripture is admitted to be an Infalli∣ble Declaration of the Will of God and the Nature of Spiritual Things, and there are Christians remaining in the World who endeavour to live to God and to come to the enjoyment of him by Jesus Christ, there will not want sufficient Testimony against that putid Figment of Moral Vertue being all our Gospel Holiness, or that the Reparation of our Natures and Life unto God do consist therein alone.

In the last Place succeeds a Discourse concerning the necessity of Holi∣ness and Obedience; some regard I confess I had therein, though not much, unto the ridiculous clamours of malevolent and ignorant Persons, charging those who plead for the Efficacy of the Grace of God, and the Imputation of

the Righteousness of Christ, as though thereby they took away the necessity of an Holy Life. For who would much trouble himself about an Accusation which is laden with as many Convictions of its Forgery, as there are Persons who sincerely believe those Doctrines; and which Common Light gives Te∣stimony against in the Conversations of them by whom they are received, and by whom they are despised? It was the Importance of the Thing it self made peculiarly seasonable by the manifold Temptations of the dayes wherein we live, which occasioned that Addition unto what was delivered about the Na∣ture of Evangelical Holiness; seeing, if we know these things, happy are we if we do them. But yet the Principal Arguments and Demonstra∣tions of that Necessity being drawn from those Doctrines of the Gospel which some traduce as casting no good Aspect thereon, the Calumnies mentioned are therein also obviated. And thus far have we proceeded in the Declaration and Vindication of the despised Work of the Spirit of God under the New Te∣stament, referring the remaining Instances above-mentioned unto another occasion.

The Oppositions unto all that we believe and maintain herein are of two sorts. First; Such as consist in Particular Exceptions against, and Obje∣ctions unto each particular Work of the Spirit, weather in the Communica∣tion of Gifts, or the Operation of Grace. Secondly; Such as consist in Re∣flections cast on the whole Work ascribed unto him in general. These of the first sort, will all of them ••all under Consideration in their proper Places, where we treat of those especial Actings of the Spirit whereunto they are op∣posed. The other sort, at least the principal of them wherewith some make the greatest noise in the World, may be here briefly spoken unto.

The first and chief Pretence of this Nature is, That all those who plead for the Effectual Operations of the Holy Spirit, in the Illumination of the Minds of Men, the Reparation of their Natures, the Sanctification of their Persons, and their Endowment with Spiritual Gifts, are therein and thereby Enemies to Reason, and impugn the Use of it in Religion, or at least allow it not that Place and Exercise therein which is its due. Hence some of those who are otherwise minded, affirm that it is cast on them as a Reproach that they are Rational Divines; although s••••far as I can discern, if it be so, it is as Hierom was beaten by an Angel for being a Ciceronian (in the judgment of some) very undeservedly. But the grounds whereon this Charge should be made good, have not as yet been made to appear; neither hath it been evinced that any thing is ascribed by us unto the Efficacy of God's Grace, in the least derogatory unto Reason, its Use, or any Duty of Man depending thereon. I suppose we are agreed herein, That the Reason of Man in the State wherein we are, is not sufficient of it self to find out or frame a Re∣ligion whereby we may please God and be accepted with him. Or if we are not agreed herein, yet I shall not admit it as a part of our present Contro∣versie, wherein we suppose a Religion proceeding from, and resolved into Su∣pernatural Revelation. Neither is it, that I know of, as yet pleaded by any, that Reason is able to comprehend all the things in their Nature and Being, or to search them out unto Perfection, which are revealed unto us; for we do not directly deal with them by whom the Principal Mysteries of the Gospel are rejected, because they cannot comprehend them, under a pretence, that what is above Reason is against it. And it may be it will be granted moreover, that Natural Reason cannot enable the Mind of a Man unto a

saving Perception of Spiritual Things as revealed, without the especial Aid of the Spirit of God in Illumination. If this be denied by any, as we ac∣knowledg our dissent from t••em, so we know that we do no Injury to Reason thereby, and will rather suffer under the Imputation of so doing, than by re∣nouncing of the Scripture to turn Infidels, that we may be esteemed Rational. But we cannot conceive how Reason should be prejudiced by the Advance∣ment of the Rational Faculties of our Souls, with respect unto their Exer∣cise towards their proper Objects; which is all we assign unto the Work of the Holy Spirit in this Matter. And there are none in the World more free to grant than we are, that unto us our Reason is the only Judg of the Sense and Truth of Propositions drawn from the Scripture or proposed therein, and do wish that all Men might be left peaceable under that determination, where we know th••y must abide whether they will or no.

But the enquiry in this Matter, is what Reasonableness appears in the Mysteries of our Religion when revealed unto our Reason, and what ability we have to receive, believe and obey them as such. The latter part of this Enquiry is so fully spoken unto in the ensuing Discourses, as that I shall not here again insist upon it; the former may in a few words be spoken unto. It cannot be, it is not that I know of denied by any, that Christian Reli∣gion is highly Reasonable. For it is the Effect of the Infinite Reason, Un∣derstanding and Wisdom of God. But the Question is not, What it is in it self, but what it is with relation unto our Reason, or how it appears there∣unto. And there is no doubt but every Thing in Christian Religion appears highly reasonable unto Reason enlightned, or the Mind of Man affected with that Work of Grace in its Renovation, which is so expresly ascribed unto the Holy Spirit in the Scripture. For as there is a suitableness between an En∣lightned Mind and Spiritual Mysteries as revealed; so seeing them in their proper Ligh••, it finds by experience their Necessity, Use, Goodness and Be∣••••t, with respect unto our Chi••fest Good and Supream End. It remains therefore only, that we enquire how reasonable the Mysteries of Christian Re∣ligion are unto the Minds of Men as corrupter; for that they are so by the entrance of sin, as we believe, so we have proved in the ensuing Treatise. And it is in vain to dispute with any about the Reasonableness of Evangelical Faith and Obedience, until the St••te and Condition of our Reason be agreed. Wherefore to speak plainly in the Case, as we do a knowledg that Reason in its corrupted State is all that any Man hath in that State, whereby to un∣derstand and judg of the Sense and Truth of Do••••rines revealed in the Scrip∣ture, and in the use of such Aids and Means as it is capable to improve, is more and better unto him than any Judg or Interpreter that should impose a Sense upon him not suited thereunto; so as to the Spiritual Things themselves of the Gospel in their own Nature, it is Enmity against them, and they are Foolishness unto it. If therefore it be a Crime, if it b•••• to the impeachm••nt and disadvantage of Reason, to affirm that our Minds stand in need of the Renovation of the Holy Ghost to enable them to understand Spiritual Things in a Spiritual Manner, we do acknowledg our selves guilty thereof. But other∣wise, That by asserting the Efficacious Operations of the Spirit of God, and the necessity of them unto the discharge of every Spiritual Duty towards God in an acceptable manner, we do deny that Use and Exercise of our own Reason in things Religious and Spiritual, whereof in any state it is capable, and where∣unto of God it is appointed, is unduly charged on us, as will afterwards be 〈◊〉〈◊〉 manifested.

But it is moreover pretended, that by the Operations we ascribe unto the Holy Spirit, we expose Man to be deceived by Satanical Delusions, open a door to Enthusiasms, directing them to the guidance of unaccountable Im∣pulses and Revelations, so making may unto all Folly and Villany. By what means this Charge can be fixed on them who professedly avow that nothing is Good, nothing Duty unto us, nothing acceptable unto God, but what is war∣ranted by the Scripture directed unto thereby and suited thereunto, which is the alone perfect Rule of all that God requires of us in the way of Obedience, but only ungrounded Clamours, hath not yet been attempted to be made mani∣fest. For all things of this Nature are not only condemned by them, but all things which they teach concerning the Holy Spirit of God, are the principal Wayes and Means to secure us from the danger of them. It is true, there have been of old, and happily do still continue among some, Satanical Delu∣sions, Diabolical Suggestions, and soul Enthusiasms, which have been pre∣tended to proceed from the Spirit of God, and to be of a Divine Ori∣ginal. For so it is plainly affirmed in the Scripture, both under the Old Testament and the New, Directions being therein added for their Discovery and Disprovement. But if we must therefore reject the true and real Ope∣rations of the Spirit of God, the Principal Preservative against our being deceived by them, we may as well reject the owning of God himself, because the Devil hath imposed himself on Mankind as the Object of their Worship. Wherefore as to Enthusiasms of any kind, which might possibly give counte∣nance unto any Diabolical Suggestions, we are so far from affirming any O∣perations of the Holy Ghost to consist in them, or in any thing like unto them, that we allow no pretence of them to be consistent therewithal. And we have a sure Rule to try all these things by, which as we are bound in all such Cases precisely to attend unto, so hath God promised the Assistance of his Spirit that they be not deceived, unto them who do it in sincerity. What some Men intend by Impulses I know not. If it be especial Aids, Assistances and Inclinations unto Duties, acknowledged to be such, and the Duties of Persons so assisted and inclined, and that peculiarly incumbent on them in their present Circumstances, it requires no small Caution that under an invi∣dious Name we reject not those supplies of Grace which are promised unto us, and which we are bound to pray for. But if irrational Impressions, or vio∣lent Inclinations unto Things or Actions which are not acknowledged Duties in themselves, evidenced by the Word of Truth, and so unto the Persons so affected in their present Condition and Circumstances, are thus expressed; as we utterly abandon them, so no pretence is given unto them from any thing which we believe concerning the Holy Spirit and his Operations. For the whole Work which we assign unto him, is nothing but that whereby we are en∣abled to perform that Obedience unto God which is required in the Scripture, in the way and manner wherein it is required. And it is probably more out of Enimity unto him than us, where the contrary is pretended. The same may be said concerning Revelations. They are of two sorts, Objective and Subjective. Those of the former sort, whether they contain Doctrines con∣trary unto that of the Scripture or additional thereunto, or seemingly con∣firmatory thereof, they are all universally to be rejected, the former being ab∣solutely false, the latter useless. Neither have any of the Operations of the Spirit pleaded for the least respect unto them. For he having finished the whole Work of External Revelation, and closed it in the Scripture, his whole internal Spiritual Work is suited and commensurate thereunto. By

Subjective Revelations nothing is intended but that Work of Spiritual Illumi∣nation, whereby we are enabled to discern and understand the Mind of God in the Scripture, which the Apostle prayes for in the behalf of all Believers, (Ephes. 1. 17, 18, 19.) and whose Nature God assisting shall be fully ex∣plained hereafter. So little pretence therefore there is for this Charge on them by whom the Efficacious Operations of the Spirit of God are asserted, as that without them we have no absolute security that we shall be preserved from being imposed on by them, or some of them.

But it may be it will be said at last, that our whole Labour in declaring the Work of the Spirit of God in us and towards us, as well as what we have now briefly spoken in the Vindication of it from these or the like Imputations, is altogether vain, seeing all we do or say herein is nothing but canting with unintelligible Expressions. So some affirm indeed, before they have produ∣ced their Charter wherein they are constituted the sole Judges of what Words, what Expressions, what way of Teaching is proper in things of this Nature. But by any thing that yet appears, they seem to be as unmeet for the Exer∣cise of that Dictatorship herein which they pretend unto, as any sort of Men that ever undertook the Declaration of Things Sacred and Spiritual. Wherefore unless they come with better Authority than as yet they can pre∣tend unto, and give a better Example of their own Way and Manner of teaching such Things than as yet they have done, we shall continue to make Scripture Phraseology our Rule and Patern in the Declaration of Spiritual Things, and endeavour an Accommodation of all our Expressions thereunto, whether to them intelligible or not; and that for Reasons so easie to be con∣ceived, as that they need not here be pleaded.