00.6. To the Readers.

To the Readers. An account in general of the nature and design of the ensuing discourse, with the reasons why it is made public at this time, is given in the first chapter of the treatise itself. Therefore I will not detain the readers long at its introduction. But a few things are necessary to acquaint them with, both as to the matter contained in it and as to the manner of its handling. The subject-matter of the whole, as the title and almost every page of the book declares, is the Holy Spirit of God and his operations. There are two things to be addressed, either of which are sufficient to render any subject either difficult on the one hand, or unpleasant on the other. We have both to conflict with in this treatise: for where the matter itself is abstruse and mysterious, it cannot be handled without its difficulties; and where it has fallen under public contempt and scorn by any means whatever, there is an abatement of satisfaction in its consideration and defense. Now, all the concerns of the Holy Spirit are an eminent part of the "mystery" or "deep things of God;" for just as the knowledge of them wholly depends on and is regulated by divine revelation, so they are divine and heavenly in their own nature. They are distant and remote from all things that the heart of man can rise up to in the mere exercise of its own reason or understanding. 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 to the Spirit of God. If a fanatic dares to avow an interest in the work of the Spirit, or if he takes upon himself its defense, he needs no help to forfeit his reputation with many, as being estranged from the conduct of reason and all generous principles of conversation. Therefore these things must be spoken of a little, if only to manifest where relief may be had against the discouragements which attend them. For the first thing proposed, it must be granted that the things addressed here are in themselves mysterious and abstruse. Yet the way by which we may endeavor to acquaint ourselves with them, "according to the measure of the gift of Christ to every one," Ephesians 4:7 is made plain in the Scriptures of truth. If this way is neglected or despised, then all other ways of attempting the same end, however vigorous or promising they may be, will prove ineffectual. It is not my present work to declare or be diverted by what belongs to the inward frame and disposition of mind in those who search to understand these things, or what belongs to the outward use of means, or to the performance of spiritual duties, and the conformity of the soul to each discovery of truth that is attained. If God gives an opportunity to address the work of the Holy Spirit in enabling us to understand the Scriptures, or to understand the mind of God in them, then the whole of this will be declared at large. 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 to us. The truth, which originally is one in God, is of various sorts and kinds according to the variety of things respectively communicated to us. The ways and means of that communication are suited to the distinct nature of each truth in particular. So the truth of natural things is made known from God by the exercise of reason or the due application of the understanding that is in man for their investigation; for "the spirit of the man knows the things of a man." 1 Corinthians 2:11 Ordinarily there is nothing more required for that degree of certainty of knowledge in things of that nature of which our minds are capable, than the diligent application of the faculties of our souls; the due use of proper means will attain this. Yet there is a secret work of the Spirit of God in this, even in the communication of skill and ability in natural things, in civil things, in moral, political, and artificial things, as fully manifested in our ensuing discourse. But because these things belong to the work of the old creation and its preservation, or to the rule and government of mankind in this world as rational creatures, no use of means, and no communication of aids, whether spiritual or supernatural, is absolutely necessary to be exercised or granted about them. Therefore, knowledge and wisdom in things of this nature are distributed promiscuously among all sorts of persons, according to the foundation of their natural abilities. Their diligent exercise may be enhanced without any specific application to God for special grace or assistance — yet still reserving liberty for the sovereignty of divine Providence in the disposal of all men and their concerns. But as to supernatural things — the knowledge and truth of them — the teachings of God are of another nature. And in like manner, a specific appeal to God for instruction is required of us. In these things also there are degrees as they approach, on the one hand, the infinite abyss of the divine essence and existence — such as the eternal generation and incarnation of the Son, or the procession and mission of the Holy Spirit — and on the other hand, those divine effects which are produced in our souls, and which we experience. According to these degrees, as the divine condescension is exerted in their revelation, so our attention in the exercise of faith, humility, and prayer, ought to be increased as we inquire into them. All that diligence in the use of outward means — which is necessary to attain the knowledge of any other useful truth — is indispensably required in becoming acquainted with these things. Yet if we do not add spiritual ways and means, suited in their own nature and appointed by God for receiving supernatural light, and the understanding of the deep things of God, then our labor about them will be fruitless and unprofitable in great measure. The letter of the Scripture and the sense of the propositions are equally exposed to the reason of all mankind; yet the real spiritual knowledge of the things themselves is not communicated to anyone except by the special operation of the Holy Spirit. Nor is any considerable degree of insight into the doctrine of their mysteries attainable except by duly waiting on Him who alone gives "the Spirit of wisdom and revelation in the knowledge of them;" Ephesians 1:17 for "no man knows the things of God, except the Spirit of God," 1 Corinthians 2:11 and those to whom they are revealed by him. Nor can the Scriptures be rightly interpreted except by the aid of that Spirit by which they were penned, as Hierom6 affirms, and as I will afterward fully prove. But we do not need to despond in the use of the means mentioned; rather, seeing that these things are revealed so that we may know God in a due manner, and live for him as we should, we may attain such a measure of spiritual understanding of them as to be useful for our own and others’ edification. Those who are not slothful in hearing or learning may do this, I say, and "by reason of use, they will have their senses exercised to discern both good and evil." Hebrews 5:14

Therefore, the subject of the ensuing discourses being entirely things of this nature, in their several degrees of access to God or ourselves, I will give no account of any particular endeavors in my inquiries into them. Instead, I leave the judgment of it to the evidence of the effects produced by it. Only, I do not know of anyone who has gone before me in this design of representing the whole economy of the Holy Spirit, with all his adjuncts, operations, and effects — of which this is the first part (the attempt of Crellius in this effort only corrupted the truth in a few instances). Just as the difficulty of my work was increased by this, so it may plead my excuse if anything is found not to answer so regular a projection, or so just a method, as the nature of the subject requires and was aimed at. In the first part of the whole work, which concerns the name, divine nature, personality, and mission of the Holy Spirit, I merely declare and defend the faith of the catholic church against the Socinian.7 Whatever advantage there is in contribution of light or evidence, strength or order, as to what has been pleaded before by others, is left to the learned readers to judge and determine. As to the adjuncts and properties of the Spirit’s mission and operation, some may (I hope) judge themselves not unbeholden to me for giving them an occasion for deeper and better thoughts about them. The second part of our endeavor concerns the work of the Holy Spirit in the old creation, in its production, preservation, and rule. Because I did not have the advantage of any ancient or modern author to beat out the paths of truth before me in this, I have confined myself to express testimonies of Scripture, with such expositions of them as to sufficiently evidence their own truth; although they do not lack such an allowance from others as to give them some authority. The same may be said of what succeeds in the next section concerning His work under the New Testament, preparatory for the new creation in communicating all sorts of gifts, both ordinary and extraordinary, and all kinds of skill and ability in spiritual, natural, moral, artificial, and political things; and the instances by which these operations are confirmed. All these things, many of which are handled by others separately and apart, are proposed here in their order with respect to their proper end and design. For what concerns His work on the head of the new creation,Ephesians 1:22 or the human nature in the person of our Lord Jesus Christ, I have been careful to keep severely under the bounds of sobriety, and not to indulge in any elaborate or unwarrantable speculations. In this I have therefore not only diligently attended to the doctrine of the Scripture (our only infallible rule and guide), but also expressly considered what was taught and believed in the ancient church in this matter, and from which I know that I have not departed.

I will not add more as to the first difficulty which attends an endeavor of this kind; it arises from the very nature of the subject addressed. But the other, concerning the contempt cast by many on all these things, must be further dealt with. In all the dispensations of God towards his people under the Old Testament, there was nothing of good communicated to them, nothing of worth or excellence worked in them or by them, except what is expressly assigned to the Holy Spirit as its author and cause. Yet, next to that promise of the coming of the Son of God in the flesh, of all the other promises given to them concerning a better and more glorious state of the church to be introduced afterward, the most eminent are those which concern an enlargement and fuller communication of the Spirit. This was beyond what they were or could be made partakers of in their imperfect state. Accordingly, we find in the New Testament that whatever concerns the conversion of the elect, the edification of the church, the sanctification and consolation of believers, the performance of those duties of obedience that we owe to God, along with our conduct in all the ways of these things — is so appropriated to the Holy Spirit in general and particular instances, that it is declared that nothing of it can be enjoyed or performed without his special operation, aid, and assistance. God was careful to fully instruct and secure the faith of the church in this matter, because he knew its eternal concerns lie in it. Yet notwithstanding all the evidence given for this, the church of God in most ages has been agitated by oppositions either to the Spirit’s person, or his work, or the manner of it — all of this being contrary to what is promised and declared concerning these things in the word of truth; and it has not yet ceased.

Indeed, though the contradictions of some in former ages have been fierce and clamorous, yet the only thing that has come of it has been far short of what has come to pass in the days in which we live. The Socinians, for example, have gathered into one head, or rather one ulcerous abscess, all the virulent oppositions made to His deity or grace by the Photinians,8 Macedonians, and Pelagians9 of old. But there are others who profess no enmity toward his divine person; indeed, they admit and accept the doctrine of the church concerning it; and yet they are ready on all occasions to despise and reproach that whole work for which he was promised under the Old Testament, and which is expressly assigned to him in the New. Hence, among many, it has grown to be a matter of reproach and scorn for anyone to mention his grace, or profess an interest in that work of his, as his work, without which no man will see God Hebrews 12:14 (if the Scripture is a faithful testimony). Some have taken pains to prove that various things which are expressly assigned to him in the gospel, as effects of his power and grace, are only filthy exuberances, or at least they are the weak imaginations of untempered minds. Nor is there any end of defamatory accusations by those in whom his work is avowed and his grace is professed.

Indeed, the deportment of many in this is such as that, if it were not known how profane the corrupted minds of men are, their behavior would seem ridiculous and dismissible, rather than deserving any serious notice. For if anyone avows or pleads for the known work of the Spirit of God, it is immediately seen as a sufficient ground to charge them with leaving the rule of the word to attend to revelations and inspirations, foregoing all thoughts of the necessity of the duties of obedience. But, in fact, no other work of the Spirit is pleaded for except that work without which no man can either attend to the rule of the Scripture as he should, or perform any duty of obedience to God in a proper manner. And there are none in this conspiracy, so weak or unlearned, that they do not scoff at the mention of the Spirit, and cast on others the very naming of him as a reproach. Indeed, it would not be surprising if some begin to deal in the same way with the person of Christ himself — for once error and profaneness are countenanced, they are fruitful and progressive at all times. They will be so while darkness and corruption abide on the minds of men, and the great adversary is able to make impressions on them by his subtle malice. But in these things, not a few please themselves, despise others, and would count themselves injured, if their Christianity were called into question. But what value is there in that name or title, where the whole mystery of the gospel is excluded from our religion? Take away the dispensation of the Spirit, and his effectual operations in all the intercourse that is between God and man — be ashamed to avow or profess the work attributed to him in the gospel — and Christianity is plucked up by the roots. Indeed, this practical contempt for the work of the Holy Spirit, having grown into a plausible defiance of religion, is also the most pernicious; it is beyond all conceptual mistakes and errors about these things, because it is constantly accompanied by profaneness, and it commonly results in atheism. In this lies the rise and spring of that stated apostasy from the power of evangelical truth, 2 Timothy 4:3-4 in which the world takes liberty to merge itself with all licentiousness in life and conduct, the end of which can only be expected with dread and terror. The principal design of the ensuing discourses is, to obviate these evils in some measure; to vindicate the truth and reality of divine spiritual operations in the church; to avow what is believed and taught concerning the Holy Spirit and his work by those who are most charged with and turned to for their profession of this truth, and thereby to show the iniquity of these slanders under the darkness and shades of which some seek to countenance themselves in their profane scoffing at His whole dispensation; to manifest in all instances, that what is ascribed to the Spirit is not only consistent with religion, but that religion cannot consist without it, nor can its power be preserved.

Now, because the effectual operation of the blessed Spirit in the regeneration or conversion of sinners, of all other parts in this work, is most violently opposed and poisonously maligned lately, I have more largely emphasized it. And because it can neither be well understood nor duly explained without the consideration of the state of a lapsed or corrupted nature, I have also included that at large, judging it necessary to do so. For, because the knowledge of it lies at the bottom of all our obedience to God by Christ, it has always been (and continues to be) the design of some to either wholly deny it, or else to minimize it to the depression and almost annihilation of the grace of the gospel by which alone our nature can be repaired. Therefore, designing to expressly address the reparation of our nature by grace, it was on all accounts necessary to also address the depravation10 of our nature by sin.

Moreover, what is discussed on these things is suited to edify those who believe; it is directed to further their true spiritual obedience and holiness (the obedience of faith).Romans 16:26 Hence, it may be that some will judge that our discourses on these subjects are drawn out to a greater length than needed or convenient, because practical applications have been intermixed throughout. But they should consider that my design was not to handle these things in a controversial way, but to declare and confirm the truth concerning these doctrines with a view toward practice. And I dare not address things of this nature in any other way except as may promote the edification of believers generally; they will either be of my mind, or it may be that, without much difficulty, they will admit my excuse. However, if these things are neglected or despised by some, no matter how many, there are still others who will judge their principal concern lies in those discourses that may direct and encourage them in the holy practice of their duty. The way, manner, and method of the Holy Spirit in his operations, as to his work of translating sinners from death to life, and from a state of nature to that of grace, have been variously handled by some, and scornfully reflected on by others. I therefore endeavored to declare and assert what the Scripture manifestly teaches about them, confirming it with the testimonies of some of the ancient writers of the church, so that I have no doubt that it is suited to the experience of those who, in their own souls, have been made partakers of that blessed work of the Holy Ghost. In the substance of what is delivered, I rest upon the plain testimonies of the Scripture, the witness of the ancient church, and the experience of those who sincerely believe. Thus I will not be greatly disturbed by the censures and opposition of those who are other-minded.

I will add no more on this topic except to say that the only inconsistency with which 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. Because of that, I have not waived the consideration of it; rather, I have embraced every opportunity to examine it in all particular instances in which it may be urged with the most apparent probability. And I hope at length it becomes clear that not only is the necessity of our duty consistent with the efficacy of God’s grace, but also that we can perform no duty to God as we should without grace’s aid and assistance — nor may we have any encouragement to attempt a course of obedience without a just expectation of grace. On the other hand, so that the work of grace itself will be effectual in our compliance, done by way of duty, we give the pre-eminence in all of it to grace, and not to ourselves — though some may or may not give it. The command of God is the measure and rule of our industry and diligence by way of duty; I cannot understand why anyone should be discouraged from exercising that industry which God requires of him, considering the aid and assistance which God has promised him. The work of obedience is difficult and of the highest importance; so that if anyone can be negligent in this — because God will help and assist him — it is because he hates it. Let others do what they please, I will endeavor to comply with the apostle’s advice on the forcefulness which he gives to this labor: "Work out your own salvation with fear and trembling; for it is God who works in you both to will and to do by his own good pleasure." Php 2:12-13

These things, with others of similar nature, falling unavoidably under consideration, have drawn out these discourses to a length far beyond my first design; which is also the reason I refrained for the present from adding to them those other parts of the work of the Holy Spirit in prayer or supplication, in illumination with respect to the belief of the Scriptures, and right understanding of the mind of God in them, in the communication of gifts to the church, and in the consolation of believers. These must now wait for another opportunity, if God in his goodness and patience is pleased to grant it to us.11

Another part of the work of the Holy Spirit consists in our sanctification, on which our evangelical obedience (our holiness) depends. It is not unknown to anyone who thinks it is their duty to inquire into these things, how much all of the Spirit’s operations in this are also despised by some, and what endeavors have been made to debase the nature of gospel obedience — indeed, to throw it out of the hearts and lives of Christians, and to substitute at best a heathenish honesty for it. Hence I thought it necessary, on the occasion of addressing the work of the Holy Spirit in our sanctification, to make a diligent and full inquiry into the true nature of evangelical holiness, and into that spiritual life to God which all believers are created for in Christ Jesus. And in this, following the conduct of the Scriptures from first to last, what so evidently manifested itself was the difference between those things, and that exercise of moral virtue which some plead for in their stead; it takes no great effort to represent this to anyone of impartial judgment. Only in handling these things, I thought it fitting to pursue my former method and design, and principally to reduce the doctrines insisted on to the practice and improvement of holiness. This also occasioned lengthening these discourses. I do not doubt that all these things will be despised by some.

They are what they are, and my declaration of these things will not make them any more acceptable to them. Let them please themselves while they see good in their own imaginations. So long as the Scripture is admitted to be an infallible declaration of the will of God and of the nature of spiritual things, and so long as Christians remain in the world who endeavor to live to God and come to enjoy him by Jesus Christ, we will not lack sufficient testimony against that putrid figment that moral virtue is the extent of our gospel holiness, or that the reparation of our natures and of our life to God consists in this alone. In the last place follows a discourse concerning the necessity of holiness and obedience. I confess that in this I had some regard (though not much) to the ridiculous clamors of malevolent and ignorant persons, charging that those who plead for the efficacy of the grace of God, and the imputation of the righteousness of Christ, had thereby removed the need for a holy life. Who would trouble himself about such an accusation which is widely seen as counterfeit by those who believe those doctrines, and which common light testifies against in the conduct of those by whom they are received, and those by whom they are despised? It was the importance of the thing itself, made particularly opportune by the manifold temptations of the days in which we live, which occasioned what was added to the nature of evangelical holiness; seeing "if we know these things, happy we are if we do them." John 13:17 Yet, because the principal arguments and demonstrations of that need are drawn from those doctrines of the gospel which some malign as having no value, the slanders mentioned are also obviated.12 And we have proceeded thus far in declaring and vindicating the New Testament work of the Spirit of God, which is despised by some, and referring the remaining instances to another occasion. The oppositions to all that we believe and maintain in this are of two sorts: First, those which consist in particular exceptions against and objections to each particular work of the Spirit, whether in the communication of gifts or in the operation of grace. Secondly, those which consist in reflections cast on the whole work ascribed to him in general. Those of the first sort will all be considered in their proper places, where we address those special acts of the Spirit to which they are opposed. The other sort, at least the main ones which some make the loudest noise about, may be briefly spoken of here: The first and chief pretense 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 thereby enemies to reason, and they impugn the use of reason in religion, or at least they do not allow its due place and exercise in religion. Hence, some of those who are other-minded say it is a reproach to be a rational divine; although, as far as I can discern, if that were so, it would be like Hierom13 being undeservedly beaten by an angel for being a Ciceronian (in the judgment of some).14 But the grounds on which this charge would be made good have not yet been made apparent; nor has it been evinced that anything is ascribed by us to the efficacy of God’s grace that would in the least be derogatory to reason, to its use, or to any duty of man depending on it. I suppose we are agreed that the reason of man, in our current state, is not sufficient in itself to discover or frame a religion by which we may please God and be accepted by him. Or if we are not agreed in this, I will not admit, as part of our present controversy, that we may imagine a religion proceeding from and resolved into supernatural revelation. Nor is it yet pleaded by anyone I know of, that reason is able to comprehend all things in their nature and being. Nor is reason able to search out to perfection those things that are revealed to us. We are not directly dealing with those by whom the principal mysteries of the gospel are rejected — they cannot comprehend them, under a pretense that what is above reason, is against reason. And maybe it will be granted that natural reason cannot enable the mind of a man to have a saving perception of spiritual things, as revealed, without the special aid of the Spirit of God to illuminate them. If this is denied by any, then as we acknowledge our dissent from them; we know that we are doing no injury to reason by it. We would rather suffer the imputation of doing so, than become infidels by renouncing the Scripture in order to be esteemed rational. But we cannot conceive how reason is prejudiced by advancing the rational faculties of our souls with respect to their exercise towards their proper objects — which is all we assign to the work of the Holy Spirit in this matter. And there are none in the world who more freely grant that, to us, our reason is the only judge of the sense and truth of the propositions drawn from the Scripture or proposed in it. We wish that all men might be left in peace under that determination where we know they must abide, whether they will or not. But the inquiry in this matter is how reasonable the mysteries of our religion appear when revealed to our reason, and what ability we have to receive, believe, and obey them as such? The latter part of this inquiry is so fully spoken to in the ensuing discourses that I will not emphasize it here again; the former may be spoken to in a few words. It cannot be (and to my knowledge it is not denied by any) that Christian religion is highly reasonable; for it is the effect of the infinite reason, understanding, and wisdom of God. But the question is not what it is in itself, but what it is in relation to our reason, or how it appears to our reason. And there is no doubt that everything in Christian religion appears highly reasonable to the enlightened reason, or to the mind of man affected by that work of grace in its renovation, which is so expressly ascribed to the Holy Spirit in the Scripture. For there is a suitableness between an enlightened mind, and spiritual mysteries as they are revealed. Seeing these mysteries in their proper light, the mind finds by experience their necessity, use, goodness, and benefit with respect to our highest good and supreme end. It only remains, therefore, that we inquire how reasonable the mysteries of Christian religion are to the minds of corrupted men; for we have proved in the ensuing treatise that they are corrupted by the entrance of sin, as we believe. And thus it is in vain to dispute with anyone about the reasonableness of evangelical faith and obedience until the state and condition of our reason is agreed upon. Thus, to speak plainly, we acknowledge that reason in its corrupted state is all that any man has in that state, by which to understand and judge the sense and truth of the doctrines revealed in the Scripture. And in the use of such aids and means as it is capable of, reason is more and better suited to the corrupted man than any judge or interpreter, who would impose a sense upon him that is unsuitable, considering his state. So, as to the spiritual things of the gospel, in their own nature, the natural mind is enmity against them;Romans 8:7 they are foolishness to it.1 Corinthians 2:14 Therefore, if it is a crime, and if it impeaches and disadvantages reason to affirm that our minds need the renovation of the Holy Ghost to enable them to understand spiritual things in a spiritual manner, then we acknowledge that we are guilty of this. Otherwise, it is unduly charged against us that, by asserting the efficacious operations of the Spirit of God, and their necessity to discharge every spiritual duty towards God in an acceptable manner, we somehow deny the use and exercise of our own reason in religious and spiritual things — things of which our reason is capable, and for which it is appointed by God. This will be fully manifested afterward. But moreover, it is pretended that, by the operations which we ascribe to the Holy Spirit, we expose men to being deceived by satanical delusions, and open a door to emotionalism; that we are directing them to be guided by unaccountable impulses and revelations, and thus make way for all manner of folly and villainy. By what means this charge can be affixed to those who professedly avow that nothing is good, nothing is our duty, nothing is acceptable to God, except what is warranted by the Scripture — directed by it and suited to it — has not yet been made manifest; only ungrounded clamors. Scripture is the only perfect rule of all that God requires of us in the way of obedience. All things of this nature are not only condemned by the Scriptures, but all things they teach concerning the Holy Spirit of God are the principal ways and means to secure us from the danger of such things. It is true that there were formerly, and unfortunately there still are among some, satanical delusions, diabolical suggestions, and foul emotionalism, which are pretended to come from the Spirit of God and to be of divine origin. These aberrations are plainly described in the Scripture, both under the Old Testament and the New; directions are given for their discovery and disprovement. But if we must therefore reject the true and real operations of the Spirit of God, the principal preservative against being deceived by these things, then we may as well reject the owning of God himself, because the devil has imposed himself on mankind as the object of their worship. This is why, as to emotionalism of any kind which might countenance any diabolical suggestions, we deny that any operations of the Holy Ghost consist in them, or in anything like them. And we have a sure rule by which to test all these things. We are bound in all such cases to precisely attend to them. God has promised the assistance of his Spirit, so that those who do this in sincerity are not deceived.

What some men mean by impulses, I do not know. If it is special aids, assistance, and inclination toward their duties, acknowledged as such, and these duties are specifically incumbent on them in their present circumstances, then it requires no small caution that, under an invidious name, we do not reject those supplies of grace which are promised to us, and which we are bound to pray for. But if what is meant are irrational impressions, or violent inclinations toward things or actions which are not acknowledged duties, as evidenced by the word of truth and by their present condition and circumstances, then we utterly abandon them. No pretense is given to them from anything which we believe concerning the Holy Spirit and his operations. For the whole work which we assign to the Spirit is only that by which we are enabled to perform that obedience to God which is required in the Scripture, in the way and manner in which it is required. It is probably more out of enmity toward 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 contrary to that of Scripture, or they are additions to it, or speciously15 confirm it, they are all to be universally rejected — the former being absolutely false, and the latter absolutely useless. Nor do any of the operations of the Spirit pleaded for, have the least respect to these things — for the Spirit having finished the whole work of external revelation, and closed it in the Scripture, his whole internal spiritual work is suited and commensurate to that end. By subjective revelations, we only mean that work of spiritual illumination by which we are enabled to discern and understand the mind of God in the Scripture. This is what the apostle prays for on behalf of all believers, Eph 1.16-19.16 Its nature, with God’s assistance, will be fully explained afterward. Therefore, there is little pretense for this charge — on those by whom the efficacious operations of the Spirit of God are asserted — such that, without these operations, we have no absolute security that we will be preserved from being imposed on by them, or by some of them.17 But maybe it will be said in the end, that our whole labor in declaring the work of the Spirit of God in us and towards us, as well as our brief vindication of it, is altogether vain — because it is empty talk with unintelligible expressions. That is indeed what some say, before they have produced their charter in which they are made the sole judges of what words, expressions, and ways of teaching are proper in things of this nature. But by all appearances, they seem to be as unfit for the exercise of that dictatorship as any who ever undertook to declare sacred and spiritual things. For this reason, unless they come up with better authority than they yet pretend to have, and give a better example of their own way and manner of teaching such things than they have yet given, we will continue to make the phraseology of Scripture our rule and pattern in the declaration of spiritual things. And we will endeavor to accommodate all our expressions to that rule, whether it is intelligible to them or not. We do that for reasons that are so easy to be conceived, that they do not need to be pleaded here.