1. There is a knowledge of spiritual things that is purely natural and disciplinary, attainable and attained without any especial aid or assistance of the Holy Ghost. As this is evident in common experi- ence, so especially among such as, casting themselves on the study of spiritual things, are yet utter strangers unto all spiritual gifts, Some knowledge of the Scripture and the things contained in it is attain- able at the same rate of pains and study with that of any other art or science.
2. The illumination intended, being a gift of the Holy Ghost,
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HEB. VI. 4-6 EXPLAINED. © 21
differs from and is exalted above this knowledge that is purely na- tural; for it makes nearer approaches unto the light of spiritual things
_ in their own nature than the other doth. Notwithstanding the ut-
most improvement of scientifical notions that are purely natural, the things of the gospel, in their own nature, are not only unsuited unto the wills and affections of persons endued with them, but are really foolishness unto their minds. And as unto that goodness and excel- lency which give desirableness unto spiritual things, this knowledge discovers so little of them that most men hate the things which they profess to believe. But this spiritual illumination gives the mind some satisfaction, with delight and joy in the things that are known. By that beam whereby it shines into darkness, although it be not fully comprehended, yet it represents the way of the gospel as a ““way of righteousness,” 2 Pet. ii. 21, which reflects a peculiar regard of it on the mind. Moreover, the knowledge that is merely natural hath little or no power upon the soul, either to keep it from sin or to constrain it to obedience. There is not a more secure and profligate generation of
- sinners in the world than those who are under the sole conduct of it.
But the illumination here intended is attended with efficacy, so as that
_ it doth effectually press in the conscience and whole soul unto an ab- _ stinence from sin and the performance of all known duties. Hence _ persons under the power of it and its convictions do ofttimes walk
blamelessly and uprightly in the world, so as not with the other to contribute unto the contempt of Christianity. Besides, there is such
an alliance between spiritual gifts, that where any one of them doth
reside, it hath assuredly others accompanying of it, or one way or other
_ belonging unto its train; as is manifest in this place. Even a single
talent is made up of many pounds. But the light and knowledge which is of a mere natural acquirement is solitary, destitute of the society and countenance of any spiritual gift whatever. And these
_ things are exemplified unto common observation every day.
3. There is a saving, sanctifying light and knowledge which this
spiritual illumination riseth not up unto; for though it transiently affect the mind with some glances of the beauty, glory, and excel-
lency of spiritual things, yet it doth not give that direct, steady, in-
tuitive insight into them which is obtained by grace. See 2 Cor.
a
ii. 18, iv. 6. Neither doth it renew, change, or transform the soul
into a conformity unto the things known, by planting of them in the will and affections, as a gracious, saving light doth, 2 Cor. ui. 18; Rom. vi. 17, xii. 2. _ These things I judged necessary to be added, to clear the nature of the first character of apostates. The SECOND thing asserted in the description of them is, that they
22 ; THE NATURE AND CAUSES OF APOSTASY.
have “tasted of the heavenly gift,’—yevoapévoug re rij¢ Swpetis rijg earou- paviov. The doubling of the article gives emphasis to the expression. And we must inquire,—1l. What is meant by the “ epee gift ;” and, 2. What by “tasting” of it.
1. The gift of God, ded, is either déoic, “ donatio,” or ddpyuc, “ donum,” Sometimes it is taken for the grant or giving itself, and _ sometimes for the thing given. In the first sense it is used, 2 Cor. ix. 15, “Thanks be unto God éai rj dvexdinyarg airod dwpeg,”—for his gift that cannot be declared;” that is, fully or sufficiently. Now this gift was his grant of a free, charitable, and bountiful spirit to the Corinthians in ministering unto the poor saints. The grant hereof is called “ God’s gift.” So is the gift of Christ used also: Eph. iv. 7, “ According to the measure of the gift of Christ;” that is, “ Aecord- ing as he is pleased to give and grant of the fruits of the Spirit unto men.” See Rom. v. 15-17; Eph. iii. 7. Sometimes it is taken for the thing given, properly dépoy or dwpnua, as James i. 17. So it is used John iv. 10, “ If thou knewest the gift of God,” ray dwpedy rod Oso, “The gift of God,’—that is, the thing given by him, or to be given by him. It is, as many judge, the person of Christ himself which in that place is intended; but the context makes it plain that it is the Holy Ghost, for he is that “living water” which the Lord Jesus in that place promiseth to bestow. And, so far as I can observe, duped, the “ gift,” with respect unto God, as denoting the thing given, is nowhere used but only to signify the Holy Ghost; and if it be so, the sense of this place is determined, Acts 1. 38, “ Ye shall receive rhv Swpedy rod cytov Ilvedwaros,—the gift of the Holy Ghost ;” not that which he gives, but that which he is. Chap. viii. 20, “ Thou hast thought dwpedy rod @cot,—that the gift of God may be purchased with money;” that is, the power of the Holy Ghost in miraculous operations, So expressly chap. x. 45, xi. 17. Elsewhere dwped, so far as I can observe, when respecting God, doth not signify the thing given, but the grant itself. The Holy Spirit is signally the gift of God under the new testament.