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 ...

Works of the HOLY SPIRIT Preparatory unto Regeneration. CHAP. II.

(1.) Sundry things Preparatory to the Work of Conversion. (2.) Materi∣al and Formal Dispositions with their Difference. (3, 4.) Things in the power of our Natural Abilities required of us in a way of Duty. (5.) Internal Spiritual Effects wrought in the Souls of Men by the Word. (6, 7.) Illumination. Conviction of Sin. Consequents thereof. (8.) These Things variously taught. (9.) Power of the Word and Energie of the Spirit distinct. (10.) Subject of this Work; Mind, Affections, and Conscience. (11, 12, 13.) Nature of this whole Work, and Difference from Saving Conversion farther declared.

[Sect. 1] FIrst; In reference unto the Work of Regeneration it self, positive∣ly considered, we may observe, that ordinarily there are certain previous and preparatory Works, or workings in and upon the Souls of Men, that are antecedent and dispositive unto it. But yet Regeneration doth not consist in them, nor can it be educed out of them. This is for the substance of it the Position of the Divines of the Church of England, at the Synod of Dort, two whereof died Bishops, and others of them were dignified in the Hierarchy. I mention it, that those by whom these things are despised, may a little consider whose Ashes they trample on and scorn. Lawful doubtless it is for any Man, on just grounds, to dissent from their Judg∣ments and Determinations; but to do it with an imputation of folly, with derision, contempt, scorn and scoffing at what they believed and taught, becometh only a Generation of new Divines amongst us. But to return; I speak in this Position only of them that are Adult, and not Converted until they have made use of the Means of Grace, in and by their own Reasons and Understandings: And the Dispositions I in∣tend, are only materially so; not such as con∣tain Grace of the same Nature as is Regenera∣tion it self. A material Disposition is that which disposeth, and some way maketh a Subject fit for the Reception of that which shall be communi∣cated,

added, or infused into it as its Form. So Wood by dryness and a due composure, is made fit and ready to admit of firing, or continual Fire. A formal Disposition is where one Degree of the same kind, dis∣poseth the Subject unto farther Degrees of it. As the Morning Light which is of the same kind, disposeth the Air to the reception of the full Light of the Sun. The former we allow here, not the latter. Thus in Natural Generation there are sundry Dispositions of the Matter before the Form is introduced. So the Body of Adam was formed, before the ra∣tional Soul was breathed into it; and Ezekiel's Bones came together with a noise and shaking before the Breath of Life entred into them.

[Sect. 2] I shall in this place give only a summary account of this Preparatory Work; because in the close of these Discourses, I shall handle it practi∣cally and more at large. Wherefore what I have here to offer concern∣ing it, shall be reduced unto the ensuing Observations.

[Sect. 3] (1.) There are some things required of us in a way of Duty in order un∣to our Regeneration, which are so in the power of our own natural Abilities, as that nothing but corrupt prejudices and stubbornness in sinning, doth keep or hinder Men from the performance of them. And these we may reduce unto two Heads. (1.) An outward Attendance unto the Dispen∣sation of the Word of God, with those other external means of Grace, which accompany it, or are appointed therein. Faith cometh by Hear∣ing, and Hearing by the Word of God, Rom. 10. 17. that is, it is Hearing the Word of God which is the ordinary means of ingenerating Faith in the Souls of Men. This is required of all to whom the Gospel doth come, and this they are able of themselves to do, as well as any other Natural or Civil Action. And where Men do it not, where they de∣spise the Word at a distance, yea, where they do it not with diligence and choice, it is meerly from supine negligence of Spiritual Things, car∣nal security and contempt of God, which they must answer for. (2.) A diligent Intension of Mind, in attendance on the Means of Grace, to un∣derstand and receive the things revealed and declared as the Mind and Will of God. For this end hath God given Men their Reasons and Un∣derstandings, that they may use and exercise them about their Duty towards him, according to the Revelation of his Mind and Will. To this purpose he calls upon them to remember that they are Men, and to turn unto him. And there is nothing herein but what is in the Liberty and Power of the rational Faculties of our Souls, assisted with those common Aids, which God affords unto all Men in general. And great Advantages both may be, and are daily attained hereby. Persons, I say, who diligently apply their Rational Abilities in and about Spiritual Things, as externally revealed in the Word, and the Preaching of it, do usually attain great Advantages by it, and excel their Equals in other things; as Paul did when he was brought up at the Feet of Gamaliel. Would Men be but as intent and diligent in their endeavours after knowledg in Spiritual Things, as revealed in a way suited unto our Ca∣pacities and Understandings, as they are to get skill in Crafts, Sciences, and other Mysteries of Life, it would be much otherwise with many than it is. A neglect herein also is the Fruit of Sensuality, Spiritual Sloth,

love of Sin, and contempt of God, all which are the voluntary Frames and Actings of the Minds of Men.

[Sect. 4] These things are required of us in order unto our Regeneration, and it is in the power of our own Wills to comply with them; and we may ob∣serve concerning them, That (1.) the omission of them, the neglect of Men in them, is the principal occasion and cause of the eternal ruine of the Souls of the generality of them to whom, or amongst whom the Go∣spel is preached. This is the condemnation, that Light is come into the World, and Men loved Darkness rather than Light, because their Deeds are evil, John 3. 19. The generality of Men know full well that they do in this Matter, no more what they are able, than what they should. All pleadable pretences of inability and weakness are far ••••om them. They cannot but know here, and they shall be forced to 〈◊〉〈◊〉 hereafter, that it was meerly from their own cursed sloth, with lov•• of the World and Sin, that they were diverted from a diligent Attendance on the Means of Conversion, and the sedulous exercise of their Minds about them. Complaints hereof against themselves will make up a great part of their last dreadful cry. (2.) In the most diligent use of outward means, Men are not able of themselves to attain unto Regeneration, or compleat Conversion to God, without an especial, effectual, internal Work of the Holy Spirit of Grace on their whole Souls. This, containing the substance of what is principally proposed unto confirmation in the en∣suing Discourses, needs not here be insisted on. (3.) Ordinarily God in the effectual Dispensation of his Grace meeteth with them, who at∣tend with Diligence on the outward Administration of the means of it. He doth so, I say, ordinarily, in comparison of them who are Despisers and Neglecters of them. Sometimes indeed he goeth as it were out of the way, to meet with and bring home unto himself a persecuting Saul, taking of him in, and taking him off, from a course of open Sin and Rebellion. But ordinarily he dispenseth his peculiar especial Grace, a∣mong them who attend unto the common means of it. For he will both glorifie his Word thereby, and give out Pledges of 〈◊〉〈◊〉, Approbation of our Obedience unto his Commands and Institutions.

[Sect. 5] Secondly; There are certain internal Spiritual 〈…〉〈…〉 in and upon the Souls of Men, whereof the Word 〈…〉〈…〉 the imme∣diate instrumental Cause, which ordinarily do prec••de the Work of Re∣generation, or real Conversion unto God. And they are reduce•••• 〈◊〉〈◊〉 to three Heads. 1. Illumination. 2. Conviction. 3. Ref•••••••• The first of these respects the Mind only; the second the Min•••••• ••••••science, and Affections; and the third the Life and Conversation.

[Sect. 6] The first is Illumination, of whose Nature and Causes we must after∣wards treat distinctly; At present I shall only consider it, as it is ordi∣narily previous unto Regeneration, and materially disposing the Mind thereunto. Now all the Light which by any means we attain unto, or Knowledg that we have in or about Spiritual Things, things of superna∣tural Revelation, come under this Denomination of Illumination. And hereof there are three Degrees. (1.) That which ariseth meerly from an industrious Application of the Rational Faculties of our Souls, to

know, perceive, and understand, the Doctrines of Truth as revealed unto us. For hereby much knowledg of Divine Truth may be obtain∣ed, which others, through their negligence, sloth, and pride, are un∣acquainted with. And this knowledg I refer unto Illumination, that is, a Light superadded to the innate conceptions of Mens Minds, and be∣yond what of themselves they can extend unto; because it is concern∣ing such things as the heart of Man could never of it self conceive, but the very knowledg of them is communicated by their Revelation, 1 Cor. 2. 9, 11. And the reason why so very few do exercise themselves to the attaining of this Knowledg, according to their Abilities, is, because of the Enmity which is in the Carnal Minds of all Men by Nature un∣to the things themselves that are revealed. And within the compass of this Degree, I comprize all knowledg of Spiritual Things that is mere∣ly Natural. (2.) There is an Illumination which is an especial Effect of the Holy Ghost by the Word on the Minds of Men. With respect here∣unto, some who fall totally from God, and perish Eternally, are said to have been once enlightned, Heb. 6. 4. This Light variously affects the Mind, and makes a great Addition unto what is purely natural or attain∣able by the meer exercise of our Natural Abilities.

[Sect. 7] For (1.) it adds Perspicuity unto it, making the things discerned in it more clear and perspicuous to the Mind. Hence Men endowed with it, are said to know the Way of Righteousness, 2 Pet. 2. 21. clearly and distinctly to apprehend the Doctrine of the Gospel as the way of Righteousness. They know it not only or meerly as true, but as a way of Righteousness; namely, the way of God's Righteousness, which is therein revealed from Faith to Faith, Rom. 1. 17. and the way of Righ∣teousness for sinners in the sight of God, Rom. 10. 3, 4. (2.) It adds a greater Assent unto the Truth of the things revealed, than meer natu∣ral Reason can rise up unto. Hence those thus Illuminated are frequent∣ly said to believe; their Faith being only the naked Assent of their Minds unto the Truth revealed to them. So it is said of Simon the Magician, Acts 8. 12. and of sundry of the Jews, John 2. 23, 24. Chap. 12. 42. (3.) It adds unto them some kind of evanid Joy. These receive the Word with Joy, and yet have no Root in themselves, Luke 18. 13. They rejoyce in the Light of it, at least for a Season, Joh. 5. 35. Persons that are thus enlightned, will be variously affected with the Word, so as they are not whose Natural Faculties are not Spiritu∣ally Excited. (4.) It adds oft-times Gifts also, wherof this Spiritual Light is as it were the common Matter, which in Exercise is formed and fashioned in great variety. I say, this kind of Spiritual Light, the Effect of this Ilumination is the Subject Matter, and contains in it the Sub∣stance of all Spiritual Gifts. One sort of Gift it is, when put forth and exercised in one way, or one kind of Duty, and another as in another. And where it is improved into Gifts, which principally it is by Exercise, there it wonderfully affects the Mind, and raiseth its Apprehensions in and of Spiritual Things. Now concerning this Degree of Illumination, I say, (1.) That it is not Regeneration, nor doth it consist therein, nor doth necessarily or infallibly ensue upon it. A third Degree is required thereunto, which we shall afterwards explain. Many therefore may be thus enlightned, and yet never be converted. (2.) That in order of

Nature it is previous unto a full and real Conversion to God, and is ma∣terially preparatory and dispositive thereunto. For Saving Grace enters into the Soul by Light. As it is therefore a Gift of God, so it is the Duty of all Men, to labour after a participation of it, however by ma∣ny it be abused.

[Sect. 8] Secondly; Conviction of Sin is another Effect of the Preaching of the Word, antecedaneous unto real Conversion to God. This in gene∣ral the Apostle describes, 1 Cor. 14. 24, 25. If ye prophesie, and one com∣eth in who believeth not, he is convinced of all; and thus are the Secrets of his Heart made manifest, and so falling down on his Face he will Worship God. And sundry things are included herein, or do accompany it. As (1.) a disquieting sense of the guilt of Sin, with respect unto the Law of God, with his Threatnings and future Judgments. Things that before were slighted and made a mock of, do now become the Soul's Burthen and constant Disquietment. Fools make a mock of Sin; they traverse their ways, and snuff up the Wind like the wild Ass; but in their Month, when Conviction hath burthened them, you may find them. And here∣by are the Minds of Men variously affected with fears and anguish in various degrees, ac∣cording as Impressions are made upon them by the Word. And these Degrees are not prescri∣bed as necessary Duties unto Persons under their Conversions, but only described as they usually fall out to the relief and direction of such as are concerned in them. As a Man go∣ing to give Directions unto another, how to guide his Course in a Voyage at Sea; he tells him, That in such a place he will meet with Rocks and Shelves, Storms and cross Winds, so that if he Steer not very heedfully, he will be in danger to miscarry and to be cast away. He doth not prescribe it unto him as his Duty, to go among such Rocks, and into such Storms, but only directs him how to guide himself in them, where he doth meet with them, as assuredly he will, if he miss not his proper Course. (2.) Sor∣row or Grief for Sin committed, because past and irrecoverable, which is the formal Reason of this condemning Sorrow. This the Scripture calls sorrow of the World, 2 Cor. 7. 10. Divines usually legal sorrow, as that which in Conjunction with the sense of the guilt of sin menti∣oned, brings Men into bondage under fear, Rom. 8. 15. (3.) Humi∣liation for Sin; which is the exercise or working of Sorrow and Fear in outward Acts of Confession, Fasting, Praying, and the like. This is the true Nature of Legal Humiliation, 1 Kings 21. 29. (4.) Un∣less by these things the Soul be swallowed up in despair, it cannot be but that it will be filled with Thoughts, Desires, Enquiries, and Contri∣vances about a Deliverance out of that State and Condition wherein it is; as Acts 2. 27. Acts 16. 30.

Thirdly; Oftentimes a great Reformation of Life, and Change in Affections doth ensue hereon; as Matth. 13. 20. 2 Pet. 2. 20. Matth. 12. 43.

[Sect. 9]

All these things may be wrought in the Minds of Men by the Dispen∣sation of the Word, and yet the Work of Regeneration be never per∣fected in them. Yea, although they are good in themselves, and Fruits of the kindness of God towards us, they may not only be lost as unto any Spiritual Advantage, but also be abused unto our great disadvantage. And this comes not to pass but by our own Sin, whereby we contract a new Guilt upon our Souls. And it commonly so falls out one of these three wayes. For (1.) some are no way careful or wise to improve this Light and Conviction unto the end whereunto they tend and are design∣ed. Their Message is to turn the Minds of Men, and to take them off from their self-confidence, and to direct them unto Christ. Where this is not attended unto, where they are not used and improved unto the pursuit of this End, they insensibly wither, decay, and come to no∣thing. (2.) In some they are overborn by the Power and Violence of their Lusts, the Love of Sin, and Efficacy of Temptation. They are sinned away every day, and leave the Soul in ten-times a worse condition than they found it. (3.) Some rest in these things as though they com∣prized the whole Work of God towards them, and guided them in all the Duties required of them. This is the State of many where they extend their Power, in the last Instance, unto any considerable Reforma∣tion of Life, and Attendance unto Duties of Religious Worship. But this, as was said, falls out through the abuse which the Carnal Minds of Men, retaining their Enmity against God, do put these things unto. In their own Nature they are good, useful, and material Preparations unto Regeneration, disposing the Mind unto the reception of the Grace of God.

[Sect. 10] And the Doctrine concerning these things hath been variously hand∣led, distinguished, and applyed, by many Learned Divines and Faith∣ful Ministers of the Gospel. Unto that Light which they received into them from the infallible Word of Truth, they joyned those Experiences which they had observed in their own Hearts, and the Consciences of others with whom they had to do, which were suitable thereunto. And in the Dispensation of this Truth, according to the measure of the Gift of the Grace of Christ, which they severally received, they had an useful and fruitful Ministry in the World, to the Converting of many unto God. But we have lived to see all these things decried and rejected. And the way which some have taken therein, is as strange and uncouth as the thing it self. For they go not about once to disprove by Scripture or Reason, what hath been taught or delivered by any sober Persons to this purpose; nor do they endeavour themselves to declare from, or by the Scriptures, what is the Work of Regeneration, what are the Causes and Effects of it, in opposition thereunto. These and such like wayes made use of by all that have treated of Spiritual Things, from the Foundati∣on of Christianity are despised and rejected. But horrible and contemp∣tuous Reproaches are cast upon the things themselves, in words heaped together on purpose to expose them unto scorn, among Persons ignorant of the Gospel and themselves. Those that teach them are extatical and il∣literate; and those that receive them are superstitious. giddy, and Phanatical. All conviction, sense of, and sorrow for sin; all fear of the Curse and Wrath

due unto Sin, all Troubles and Distressed of Mind, by reason of these things, are foolish Imaginations, the Effects of bodily Diseases and Distem∣pers, Enthusiastick Notions arising from the disorders of Mens Brains; and I know not what untoward Humours in their Complexions and Constitu∣tions. The same or the like account is also given concerning all Spiritu∣al Desertions, or Joys and Refreshments. And the whole Doctrine con∣cerning these things is branded with novelty, and hopes expressed of its sudden vanishing out of the World. This contempt and scorn of the Gospel have we lived to see, whereof it may be other Ages and Pla∣ces have not had Experience. For as all these things are plentifully taught by some of the Ancients, in their Expositions of the Scriptures, where∣in they are expressed, especially by Austin, who had occasion particu∣larly to enquire into them; so the Doctrine concerning them is in a great measure retained in the Church of Rome it self. Only some amongst our¦selves are weary of them; who being no way able to oppose the Princi∣ples and Foundations whereon they are Built, nor to disprove them by Scripture or Reason, betake themselves to these Revilings and Re∣proaches. And as if it were not enough for them to proclaim their own Ignorance and Personal unacquaintance with those things which insepa∣rably accompany that Conviction of Sin, Righteousness and Judgment, which our Lord Jesus Christ hath promised to sent the Holy Spirit to Work in all that should believe, they make the reproaching of it in others a Principal Effect of that Religion which they profess. Never∣theless the Foundation of God standeth sure; God knoweth who are his. But we must return to our purpose.

[Sect. 11] Thirdly; All the things mentioned as wrought instrumentally by the Word, are Effects of the Power of the Spirit of God. The Word it self, under a bare proposal to the Minds of Men will not so affect them. We need go no further for the Confirmation hereof, than meerly to consider the Preaching, (with the Effects which it had towards many) of the Prophets of old, Isa. 49. 4. Jer. 15. 30. Ezek. 33. 31, 32. of Jesus Christ himself, John 8. 59. And of the Apostles, Acts 13. 41, 45, 46. Hence to this day the Jews who enjoy the Letter of the Old Testament, without the Administration of the Spirit, are as full of blind∣ness, hardness, and obstinacy, as any in the World who are utterly de∣prived of it. Many amongst our selves fit all their dayes under the Preach∣ing of the Word, and yet have none of the Effects mentioned wrought upon them, when others their Associates in Hearing, are really Affected, Convinced, and Converted. It is therefore the Ministration of the Spi∣rit, in and by the Word, which produceth all or any of these Effects on the Minds of Men. He is the Fountain of all Illumination. Hence they that are enlightned are said to be made Partakers of the Holy Spirit, Heb. 6. 4. And he is promised by our Saviour to Convince the World of Sin, John 16. 8. which although in that place it respects only one kind of Sin, yet it is sufficient to establish a general Rule, that all Conviction of Sin is from and by him. And no wonder if Men live securely in their Sins, to whom the Light which he gives, and the Convictions which he worketh are a Scorn and Reproach.

[Sect. 12]

There is indeed an Objection of some Moment, against the Ascripti∣on of this Work, unto the energie of the Holy Spirit. For whereas it is granted, that all these things may be wrought in the Minds and Souls of Men, and yet they may come short of the Saving Grace of God; How can he be thought to be the Author of such a Work? Shall we say that he designs only a weak and imperfect Work upon the Hearts of Men? Or that he deserts and gives over the Work of Grace which he hath under∣taken towards them as not able to accomplish it?

[Sect. 13] Ans. (1.) In many Persons, it may be in the most who are thus affected, real Conversion unto God doth ensue; The Holy Spirit by these Prepa∣ratory Actings making way for the Introduction of the new Spiritual Life into the Soul. So they belong unto a Work that is perfect in its kind. (2.) Where-ever they fail and some short of what in their own Nature they have a tendency unto; it is not from any weakness and imperfection in themselves, but from the sins of them in whom they are wrought. For Instance, even common Illumination and Conviction of sin▪ have in their own Nature a tendency unto sincere Conversion. They have so in the same kind, as the Law hath to bring us unto Christ. Where this end is not attained, it is alwayes from the Interposition of an Act of wilfulness and stubbornness in those Enlightned and Convicted. They do not sincerely improve what they have received, and faint not meerly for want of strength to proceed, but by a free Act of their own Wills, they refuse the Grace which is further tendred unto them in the Gospel. This Will, and its actual Resistency unto the Work of the Spirit, God is pleased in some to take away; It is therefore of Sovereign Grace when, and where it is removed; but the Sin of Men and their Guilt is in it, where it is continued. For no more is required hereunto, but that it be voluntary; It is Will and not Power, that gives Rectitude or Obliquity unto Moral Actions. (3.) As we observed before, The Holy Spirit in his whole Work is a Voluntary Agent. He worketh what, when, and how he pleaseth. No more is required unto his Operations, that they may be such as become him but these two things. First That in themselves they be good and holy. Secondly, That they be effectual as unto the ends whereunto by him they are designed. That he should alwayes design them to the utmost length of what they have a moral tendency towards, though no real efficiency for, is not required. And these things are found in these Operations of the Holy Spirit. They are in their own Nature good and holy; Illumination is so, so is Conviction, and Sorrow for Sin, with a subsequent change of Affections and Amendment of Life.

[Sect. 14] Again, what he worketh in any of these, effectually and infallibly accomplisheth the end aimed at; which is no more, but that Men be En∣lightned, Convinced, Humbled, and reformed, wherein he faileth no••. In these things he is pleased to take on him the management of the Law, so to bring the Soul into bondage thereby, that it may be stirred up to seek after Deliverance: And he is thence actively called the Spirit of Bondage unto Fear, Rom. 8. 15. And this Work is that which constitutes the third ground in our Saviours Parable of the Sower. It receives the Seed and Springs up hopefully until by cares of the World, Temptations and

occasions of Life it is choaked and lost, Matth. 13. 22. Now because it oftentimes maketh a great Appearance and Resemblance of Regene∣ration it self, or of real Conversion to God, so that neither the World nor the Church are able to distinguish between them, it is of great con∣cernment unto all Professors of the Gospel, to enquire diligently whe∣ther they have in their own Souls been made Partakers of any other Work of the Spirit of God or no. For although this be a good Work, and do lie in a good subserviency unto Regeneration, yet if Men attain no more, if they proceed no farther, they will perish, and that eternally. And multitudes do herein actually deceive themselves, speaking peace unto their Souls on the Effects of this Work, whereby it is not only in∣sufficient to save them, as it is to all Persons at all times, but also be∣comes a means of their present security and future destruction. I shall therefore give some few Instances of what this Work in the Conjunction of all the parts of it, and in its utmost improvement cannot effect, where∣by Men may make a Judgment how things stand in their own Souls in respect unto it.

[Sect. 15] 1. It may be observed, that we have placed all the Effects of this Work in the Mind, Conscience, Affections, and Conversation. Hence it follows, notwithstanding all that is or may be spoken of it, that the Will is neither really changed, nor internally renewed by it. Now the Will is the ruling, governing Faculty of the Soul, as the Mind is the guiding and leading. Whilst this abides unchanged, unrenewed, the Power and Reign of Sin continues in the Soul; though not undisturbed, yet unruined. It is true, there are many checks and controuls from the Light of the Mind, and Reflections of Conscience cast in this State up∣on the Actings of the Will, so that it cannot put it self forth in and to∣wards Sin, with that freedom, security, and licentiousness, as it was wont to do; Its fierceness and rage rushing into Sin, as the Horse into the Bat∣tel, running on God, and the thick Bosses of his Buckler, may be broken and abated, by those Hedges of Thorns which it finds set in its way, and those buffettings it meets withal from Light and Convictions. Its delight and greediness in sinning, may be calmed and quieted by those frequent Representations of the terror of the Lord on the one hand, and the plea∣sure of Eternal Rest on the other, which are made unto it. But yet still, setting aside all Considerations forreign unto its own Principle, the Bent and Inclination of the Will it self is to Sin and Evil alwayes and continually. The Will of sinning may be restrained upon a thousand Considerations, which Light and Convictions will administer; but it is not taken away. And this discovers it self where the very first Moti∣ons of the Soul towards sinful Objects have a sensible complacency, until they are controuled by Light and Fear. This argues an unrenewed Will, if it be constant and universal.

[Sect. 16] 2. The Effects of this Work on the Mind, which is the first Subject affected with it, proceeds not so far as to give it Delight, Complacency, and Satisfaction, in the lively Spiritual Nature and Excellencies of the things revealed unto it. The true Nature of Saving Illumination con∣sists in this, that it gives the Mind such a direct intuitive insight and pro∣spect into Spiritual Things, as that in their own Spiritual Nature they

suit, please, and satisfie it. So that it is transformed into them, cast into the Mould of them, and rests in them, Rom. 6. 17. Chap. 12. 2. 1 Cor. 2. 13, 14. 2 Cor. 3. 18. Chap. 4. 6. This the Work we have insisted in reacheth not unto. For notwithstanding any discovery that is made therein of Spiritual Things unto the Mind, it finds not an im∣mediate direct Spiritual Excellency in them, but onely with respect unto some Benefit or Advantage which is to be attained by means thereof. It will not give such a Spiritual insight into the Mystery of God's Grace by Jesus Christ, called, his Glory shining in the Face of Christ, 2 Cor. 4. 6. as that the Soul in its first direct view of it, should for what it is in it self admire it, delight in it, approve it, and find Spiritual Solace with refreshment in it. But such a Light, such a Knowledg it communicates, as that a Man may like it well in its Effects, as a way of Mercy and Salvation.

[Sect. 17] 3. This Work extends it self to the Conscience also; but yet it doth not purge the Conscience from dead Works, that we should serve the living God. This is the effect of a real Application of the Blood of Christ by Faith unto our Souls, Heb. 9. 14. Two things it effects upon the Conscience. (1.) It renders it more ready, quick, and sharp in the re∣proving and condemning of all Sin than it was before. To condemn Sin according unto its Light and Guidance, is natural unto, and insepara∣ble from the Conscience of Man. But its Readiness and Ability to exer∣cise this condemning Power, may by custom and course of sinning in the World, be variously weakned and impeded. But when Conscience is brought under the Power of this Work, having its directing Light augmented, whereby it sees more of the evil of sin than formerly, and having its self-reflections sharpned and multiplyed, it is more ready and quick in putting forth its Judging and Condemning Power than it was. (2.) Conscience is assisted and directed hereby to condemn many things in Sin, which before it approved of. For its Judging Power is still com∣mensurate unto its Light. And many things are thereby now discover∣ed to be sinful, which were not so by the meer natural guidance under which before it was. But yet notwithstanding all this, it doth not purge the Conscience from Dead Works; that is, Conscience is not hereby wrought unto such an Abhorrency of Sin for it self, as continually to direct the Soul unto an Application to the Blood of Christ, for the clean∣sing of itself, and the purging of it out. It contents it self to keep all things in a tumult, disorder, and confusion, by its constant condemning both Sin and Sinners.

[Sect. 18] (4.) This Work operates greatly on the Affections; We have given Instances in the Fear, Sorrow, Joy and Delight, about Spiritual Things, that are stirred up and acted thereby. But yet it comes short in two things of a through-Work upon the Affections themselves. For (1.) it doth not fix them. And (2.) it doth not fill them. (1.) It is required that our Affections be fixed on Heavenly and Spiritual Things, and true Grace will effect it. Col. 3. 1, 2. If ye be risen with Christ, seek those things which are Above, where Christ sitteth on the Right Hand of God. Set your Affections on things Above. The Joys, the Fears, the Hopes, the Sorrows, with reference unto Spiritual and Eternal Things,

which the Work before mentioned doth produce, are evanid, uncer∣tain, unstable; not onely as to the Degrees, but as to the very Being of them. Sometimes they are as a River ready to over-flow its Banks, Men cannot but be pouring them out on all occasions. And sometimes as Waters that fail, no drop comes from them. Sometimes they are hot, and sometimes cold; sometimes up, and sometimes down; sometimes all Heaven, and sometimes all World, without equality, without stability. But true Grace fixeth the Affections on Spiritual Things. As to the Degrees of their Exercise, there may be and is in them great variety, ac∣cording as they may be excited, aided, assisted, by Grace, and the means of it, or obstructed and impeded by the interposition of Tempta∣tions and Diversions. But the constant bent and inclination of renewed Affections is unto Spiritual Things, as the Scripture every-where testi∣fieth, and Experience doth confirm. (2.) The fore-mentioned Work doth not fill the Affections; how-ever it may serve to take them up and pacifie them. It come like many Strangers to an Inn to Lodg, which take up a great deal of room, and make an Appearance, as if none were in the House but themselves; and yet they turn not out the Fami∣ly which dwelleth there, but there they make their abode still. Light and Conviction with all their Train and Attendants come into the Mind and Affections, as if they would fill them and possess them for them∣selves alone. But yet when they have done all, they leave the quiet Places of the House for the World, and Sin, and Self; they do not thrust them out of the Affections, and fill up their places with Spiritual Things. But Saving-Grace fills up the Affections with Spiritual Things, fills the Soul with Spiritual Love, Joy, and Delight, and exerciseth all other Affections about their proper Objects. It denies not a room to any other Things, Relations, Possessions, Enjoyments, meerly as they are natural, and are content to be subordinate unto God, and Spiritual Things. But if they would be carnal, disorderly, or predominant, it casts them out.

[Sect. 19] 5. This Work is often-times carried on very far in Reformation of Life, and Conversation, so that it will express the whole form of Godli∣ness therein. But herein also it is subject unto a three-fold Defect and Imperfection. For (1.) it will consist with and allow of raging and reigning sins of Ignorance. The conducting Light in this Work not leading into the Abhorrency of all sin as sin, nor into a pursuit of Ho∣liness, out of a design to be universally conformable unto Christ; but be∣ing gathered up from this and that particular Command, it oft-times leaves behind it great sins unregarded. So it left Persecution in Paul be∣fore his Conversion; and so it leaves hatred and a desire of Persecution in many at this day. And other Sins of the like Nature may escape its utmost search to the ruine of the Soul. (2.) Its Reformation of the Conversation is seldom universal as to all known sins, unless it be for a season, whilst the Soul is under a flagrant pursuit of Self-Righteousness. Paul in that condition had preserved himself, so as that according to the Law he was blameless; and the young Man thought he had kept all the Commandments from his youth. But setting aside this Consideration, notwithstanding the utmost that this Work can attain unto, after the

efficacy of its first Impressions begin to abate. Lust will reserve some peculiar way of venting and discovering it self, which is much spoken unto. (3.) The Conversations of Persons who live and abide under the Power of this Work only, is assuredly fading and decaying; Coldness, Sloth, Negligence, Love of the World, Carnal-Wisdom and Security do every day get ground upon them. Hence although by a long course of abstinence from open sensual sins, and stating of a contrary Interest, they are not given up unto them; yet by the decayes of the Power of their Convictions, and the ground that Sin gets upon them, they be∣come walking and talking Sceletons in Religion, dry sapless, useless Worldlings. But where the Soul is inlaid with real Saving-Grace, it is in a state of thriving continually. Such a one will go on from Strength to Strength, from Grace to Grace, from Glory to Glory, and will be fat and flourishing in Old Age. By these things may we learn to distinguish in our selves between the preparatory Work mentioned, and that of real Saving-Conversion unto God. And these are some of the Heads of those Operations of the Holy Spirit on the Minds of Men, which often-times are preparatory unto a real Conversion unto God; and sometimes their Contempt and Rejection, a great Aggravation of the sin and misery of them in whom they were wrought.

[Sect. 20] And these things as they are clearly laid down in the Scripture, and exemplified in sundry Instances, so for the substance of them they have been acknowledged (till of late) by all Christians; only some of the Papists have carried them so far, as to make them formally dispositive un∣to Justification, and to have a congruous merit thereof. But this the Ancients denyed, who would not allow that either any such Preparati∣on, or any Moral Virtues did capacitate Men for real Conversion, ob∣serving that others were often called before those who were so qualified. And in them there are Goads and Nails, which have been fastned by Wise and Experienced Masters of the Assemblies, to the great Advantage of the Souls of Men. For observing the usual Wayes and Means whereby these Effects are wrought in the Minds of the Hearers of the Word, with their Consequences, in Sorrow, troubles, Fear, and Humiliations, and the Courses which they take to improve them, or to extricate themselves from the perplexity of them, they have managed the Rules of Scrip∣ture with their own and others Experience sui∣table thereunto, to the great benefit of the Church of God. That these things are now despised and laughed to scorn, is no part of the hap∣piness of the Age wherein we live, as the event will manifest.

[Sect. 21] And in the mean time, if any suppose that we will forgoe those Truths and Doctrines which are so plainly revealed in the Scripture, the Knowledg whereof is so useful unto the Souls of Men, and whose Publication in Preaching hath been of so great Advantage to the

Church of God, meerly because they understand them not, and there∣fore reproach them, they will be greatly mistaken. Let them lay a∣side that unchristian way of treating about these things which they have ingaged in; and plainly prove that Men need not be convinced of sin, that they ought not to be humbled for it, nor affected with sorrow with respect unto it; that they ought not to seek for a Remedy or Deli∣verance from it; that all Men are not born in a state of Sin; that our Nature is not depraved by the Fall; that we are able to do all that is re∣quired of us, without the Internal Aids and Assistances of the Spirit of God, and they shall be diligently attended unto.

Notes

• Sunt quaedam opera externa ab homi∣nibus ordinarie requisita priusquam ad statum Regenerationis aut Conversionis perducantur, quae ab iisdem quandoque libere fieri, quandoque libere omitti solent, ut adire Ecclesiam, audire verbi praeconi∣um, & id genus alia.

  Sunt quaedam effecta interna ad Conver∣sionem sive Regenerationem praevia, quae virtute Verbi Spiritusque in nondum re∣generatorum cordibus excitantur, qualia sunt notitia voluntatis Divinae, sensus peccati, timor paenae; cogitatio de libera∣tione, spes aliqua veniae. Synod. Derdrec. Suffrag. Theolog. Britan. ad Artic. quar∣tum, Thes. 1. 2.
• Heu miserum nimisque miserum quem torquet Conscientia sua, quam fugere not potest; nimis miserum quem expe∣ctat Damnatio sua quam vitare non po∣test, nisi Deus eripiat. Nimis est infae∣lix cui mors aeterna est sensibilis; nimis aerumnosus quem terrent continui de sua infaelicitate horrores. August. de contri∣tione Cordis.
• Nonne advertimus multos fideles no∣stros ambulantes viam Dei, ex nulla par∣te ingenio comparari; non dicam quo∣rundam haereticorum, sed etiam mino∣rum? Item nonne videmus quosdam ho∣mines utriusque sexus in conjugali casti∣tate viventes sine querela, & tamen vel haereticos vel Paganos, vel etiam in vera fide & vera Ecclesia sic tepidos, ut eos miremur meretricum & bistrionum subito conversorum, non solum sapientia & tem∣perantia, sed etiam fide, spe & Chari∣tate superari. August. lib. 2. Quaest. ad Simplician. q. 2.