which is given to believers, may be said to be given to unbelievers also, though not in the sense as he is given to believers; yet in a lower sort he may be said to be given or propounded to them, not only as it moveth at the hearts of unbelievers, (though not effectual to sanctification,) but also as its workings in believers, discovered in the fruits, are an objective means to convince unbelievers. So saith Paul "If an unbeliever come in, he will fall down and say, God is in you of a truth." (1 Cor. xiv. 25.) And Christ himself promising the Spirit to his disciples, saith, that the same Spirit shall reprove the world of sin, of righteousness, and of judgment, (John xvi. 8,) but he is sent to dwell in believers only, "I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him, but ye know him, for he dwelleth with you, and shall be in you." (John xiv. 16.) Yet he addeth, "I will not leave you comfortless, I will come unto you." To show them that when the Spirit hath done all his work, Christ will return personally, and do the rest of his work also, which shall be the bringing them yet a greater comfort than that of the Spirit.

The first work was to be done by Christ on the cross in satisfying, and by Christ on the earth in preaching and working miracles, and giving an example of holiness to his followers. There was so great comfort in this, that his disciples grieved to think of leaving him. The second work is to be done in heaven by Christ mediating, and on earth by the Spirit whom he will send to his church. By this shall the benefits of his former works, even of his death and satisfaction, be applied : and therefore this is yet a more comforting work to believers, because it brings that mercy near us that before was far off, and that to our hearts, and into our possession, in part, which before was in the hands of Christ, and in a conditional promise: and there. fore the Holy Ghost, that performeth this work, is called a Comforter. The third and last work is by Christ returning to his church again: when the Holy Ghost hath done his works on our hearts, and perfected them, then will Christ sentence them to life everlasting, and present them perfect and spotless to his Father, and bid them enter into the joy of their Lord. This is the most comfortable work of all which he here frequently also promiseth. In the mean time the Holy Ghost is his substitute, as it were. "These things have I spoken while I am present

with you; but the Comforter, the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said to you. But when the Comforter comes, whom I will send to you from the Father, the Spirit of truth, which proceedeth from the Father, he shall testify of me and ye also shall bear witness, because ye have been with me from the beginning." (John xv. 25, 26.) So that the work of the Spirit is first to be Christ's witness; and then, secondly, to be his Agent in the souls of believers; and therefore Christ is said to dwell in them by his Spirit; (Rom. viii. 11; 1 Cor. iii. 18.); and they are said to be the temple of the Holy Ghost, which dwelleth in them. (1 Cor. iii. 16. 17; 2 Tit. i. 14.) And he that hath not the Spirit of Christ, is said to be none of his. (Rom. viii. 9.) So that I conclude the Spirit, by extraordinary works formerly, and by holy actuating the church to the end, is Christ's great witness to the world: and thus we believe in the Holy Ghost, and thus we are baptised into him: for, as to believe in Christ, and to be baptised into him, respecteth him, not only as God, nor only as God and Man, according to his nature, but also as Redeemer, according to his office; and that with a special applicatory respect unto ourselves; so also the same may, and must be said of our believing in the Holy Ghost, and being baptised into his name. So much for that use.

5. Hence we may perceive also what it is to sin against the Holy Ghost; I mean that sin which is especially so called, and is the unpardonable sin. I dare not be too bold in such a controverted point. But it seemeth to me to be the total rejection of this great testimony of Jesus Christ given to the world, when men see or hear this testimony fully, and are convinced of the matter of fact, that such a Spirit the Lord Jesus did send into his Church at first, working these miracles, and prophecies, and tongues, which we read of, and see also the effects of this Spirit in the holiness of Christ's doctrine, and his people's lives, and yet will not believe that this Spirit is divine; but when they have no other shift or means, they blasphemously say, it is the spirit of the devil, or by the power of the devil, that these things were wrought. This is Athanasius's opinion, and this seemeth punctually agreeable to that text of Scripture where Christ mentioneth this sin. I shall say the less of this now, because I have before told you my judgment of it. Only observe, that it is not temptations or motions to this sin that is

unpardonable; nor every sinful attendance to such temptations, or hearkening or inclining to them. But it is when the temptation so far takes, that the sin is prevalent against the contrary witness and motions; and when men do conclude fully and resolvedly, that the Spirit of Christ is the spirit of the devil. This sin is therefore unpardonable because incurable for the Spirit will not stay with such a soul, but leave them remediless; as Christ hath sent no greater remedy of unbelief, than the witness of his Spirit. Therefore, they that totally reject this have no remedy left for their cure: for the Spirit may follow them, and solicit them, till such a total blasphemous rejection. Even as when Christ himself is totally rejected by apostacy, sinners are left hopeless because helpless, and helpless because there remaineth no sacrifice for their sin, when the only Sacrifice which was once offered for them is rejected. (Heb. x. 16.) Whether it be only this objective testimony of the Spirit, whose refusal is the sin against the Holy Ghost, or whether also the total rejecting of the effective testimony of the Spirit of Christ, when its motions come to so high a degree, be the sin against the Holy Ghost, I will not now determine: but the former methinks is clear. Only one great doubt here lieth in the way.

Object. If that be so, then the conversion of the Jews may seem hopeless or desperate, because to this day they confess the miracles of Jesus Christ, and the other workings of his Spirit, but maintain that he did these by the help of the devil.

Sol. To which I answer,

1. It is God's great mercy to his church which made Christ's workings, nay, his apostles, so publicly and eminently miraculous, that all these enemies of his truth do confess them, and maintain the infallible medium of the christian faith, while they deny the conclusion; which one would think should much confirm all Christians in the faith.

2. I Answer, that as it is with the papists, so it is with the Jews, they be not all of one mind: the leaders have grosser principles than most of the common people do entertain.

3. And consider, may not that be one reason why the Jews are yet uncalled? Why all nations flock in to Christ wherever the gospel yet came into the world, though God hath suffered the sword of the Turk to deter many countries from Christianity again, and only Jews continue uncured, except now and then two or three that come in; may not that sin against the Holy Ghost cause the commonness of obstinate, incurable infidelity? It is worth the observing.

4. May not God cause this generation of the Jews, whom he means to convert, to be free from this sin, which else would hinder their conversion, and which hath hindered the conversion of so many of their predecessors.

5. And the rather, because, indeed, we cannot say it is most of the Jews that are now guilty of it; for though the generality confess the miracles of Christ and his disciples, blessed be God for it, yet we read and hear but of few of them that lay this upon a diabolical power, and so blaspheme the Holy Ghost: but most of them have a foolish fable, that Christ had found out the right pronunciation of the ineffable name, and by the power of that, did all his miracles; and they think, if any other could find out that name, he might do the like; I mean, that nomen Tetragrammaton, which we call Jehovah : so that I see not any cause that men have of discouragement, in any attempt for the conversion of any Jew, as if they all or most did now lie under that unpardonable sin, the blasphemy against the Holy Ghost.

There is none, besides Jews, on earth, that I am more afraid of, with respect to this sin, than some that lately were professors of religion amongst us, and now are turned to deny Scripture and Christianity, and make a derision of the word of God: especially those of them that are convinced of the matter of fact, and judge all to be done by the power of Satan: but I hope there are but few of those. The Lord teach every believer to take heed of any thing that is like this sin, or that hath any tendency to it; and to tremble at every temptation that way, and speedily fly from it: for it is a fearful thing to fall into the hands of the living God, who hath said, "Vengeance is mine, and I will repay;" for our God is a consuming fire: and doubtless, Christians and all others have need to be very careful what entertainment they give also to the Spirit's motions within them; Jest by unkind neglects, and frequent repulses, they grieve and expel him, that should convince and enlighten them, sanctify and comfort them; and then they will be left to be filthy still, and comfortless for ever.

I might have added somewhat here more fully, to show you what it is to resist the Spirit, and what to quench and grieve the Spirit, and what for the Spirit to depart from men but you may gather thus much from what hath been said.

Doctrine II.

Having done with the main doctrine, which I intended from

this text, I shall add a few words of that which lieth next

before us.

That doctrine, religion, and way, in which the Spirit of Christ is given, is the only true doctrine, religion, and way to salvation; and, therefore, every one that would certainly know the true doctrine, religion, and way to salvation, should inquire by which religion or way it is, that he or others have received the Spirit of Christ.

Here I must first give you some explicatory cautions for the right understanding of this part; secondly, give you the reason of it for confirmation; thirdly, apply it.

1. He that is capable of making use of this rule, must be a man that either hath the Spirit himself, or else seeth the clear effects of it in others, or is convinced of the truth of Scripture report of these effects. Those churches that the apostles wrote to, had the Spirit themselves, some of them for miracles, and some for sanctification; and those that had it not for miracles, could frequently see these miracles wrought by others that had it. Those, therefore, now, that either have the Spirit of sanctification or common illumination, or live among those that have it, and are able to discern the Spirit by its effects, are capable of making use of this rule of judging of doctrine. and religion by the Spirit: but those that neither have the Spirit, nor live among those that have it; or if they do, yet are not able to discern it by its holy effects in men's speeches and conversations, nor yet do believe Scripture reports of the former workings of the Spirit. These can never come by the means to know the true doctrine and religion for being ignorant of the means, they must be ignorant of the conclusion and end.

2. He that is capable of making right use of this rule, must be sure that he take not that for the Spirit which is not; and so mistake a delusion, or melancholy fancy, and confident selfconceitedness, or distempered passion, for the Spirit of God: otherwise, a man will not only lose the use of this rule of trying and knowing the true religion by the Spirit, but he will be carried likely to a false, by this false means. Satan himself is transformed into an angel of light to deceive; and his ministers transform themselves into ministers of light. (2 Cor. xi. 14.) And therefore every spirit that bringeth light, or seemeth to do so, is not this Spirit of God; nor is every minister that preacheth light a minister of this Spirit of Christ. Those that inwardly are ravening wolves, yea, grievous wolves, devouring the flock, shall yet come in sheep's clothing, with