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abode with him, and thereby fill him with unspeakable Comforts and Spiritual Consolations.

Let us now fee, whether the latter part of the Apostles words will do the cause of our Adversaries any service. Hereby we know, says he, that he abideth'in us, by the Spirit which he hath given us. Here I must observe, that the word Spirit frequente ly signifies the disposition of a Man's Soul, or what we call the frame of his Spirit, or temper of his Mind. Thus God says to the Jews, I will put a new Spirit within you, Ezech. 11. 19. That is, I will alter the disposition of your Souls, or (as it follows in the very next words) I will take the stony heart out of their flesh, and will give them a heart of flesh. Thus also we read of the Spirit of Meeks ness, 1 Cor. 4. 21. Gal. 6. 1. and the Ornament of a meek and quiet Spirit, 1 Pet. 3. 4. and of the Spirit of sumber, Rom. 11. 8. and of a haughty Spirit, Prov. 16. 18. with diverse other inftances of the like nature. And from hence are derived the usual Phrases of a peaceable, heavenly, upright, moderate, healing, Christian; and also of a perverse, obstinate, stubborn, fierce, proud, refractory, turbulent Spirit. Now I shall not determine, whether the Spirit which God is here said to give, be only such a godly disposition of Soul, such a Christian frame of Spirit, or temper of Mind, as is wrought in Men by his Grace, and inclines them to practise his Laws, and to delight therein ; or else the holy Ghost. Becaufe either way the Apostles argument is Conclusive ; but neither way can our Adversaries prove their Doctrine from his Words.

For if the Spirit here mentioned be only fuch a godly disposition of Soul; then’tis plain, that this Spirit's being given is no proof, that the Person to whom’tis given enjoys immediate Revelation. But



yet, admitting this notion of the Spirit, the Apofles Argument is Conclusive. For God's giving any Man such a godly disposition of Soul, is an undeniable evidence, that he abides in, or is favourably present with the Man on whom he bestows it. And therefore such a Person may truly fay with the Apostle, Hereby we know, that he abidech in us, by the Spirit which he hath given us.

But let it bé granted, that the Spirit here mentioned is the holy Ghost. Will it therefore follow, that those to whom 'tis given, do enjoy immediate Revelation Cannot the holy Spirit be given us for other Ends? Mr. Barclay himself can (a) tell our Adversaries, that wbatsoever is excellent, whatsoever is noble, whatsoever is worthy, whate soever is desirable in the Christian Faith, is ascribed to this Spirit ; without which it could no more subSijt, than the outward world without the Sun. Hereunto have all true Christians in all' Ages attributed their strength and life. It is by this Spirit, that they avonch themselves to have been converted to God, to have been redeemed from the World, to have been Strengthened in their Weakness, Comforted in their Affličtions, confirmed in their Temptations, imboldened in their Sufferings, and triumphed in the midst of all their Persecutions. Now the Spirit can work all these blessed effects in Men, altho'he do not vouchsafe any immediate Revelation to them. And when he does actually work such effects, 'tis evident that he is given to those in whom they are wrought. And when the Spirit is given to those in whom such effects are wrought, 'tis evident that God abides

(a) Apol. p. 282,

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in, or (which is allone) is favourably present with them : and therefore they may truly say with the Apostle, Hereby we know that he abideth in us, by the Spirit which he hath given us.

8. St. John says, If we love one another, God dwelleth iz us, 1 John 4. 12. And hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit, v. 13. And whosoever shall confess that Jesus is the Son of God, God

dwelleth in him, and be in God, v. 15. And he that dwelleth in love, dwelleth in God, and God in him, v. 16. But I am perswaded, that whoever considers what has been already discoursed upon the foregoing words of the fame Apostle, will not find the lealt difficulty in any of these Texts.

The fame may be faid of diverse other Scriptures, which our Adversaries are wont to make ule of; particularly 1. of Hag. 2. 5. where God says to his

people, my Spirit remaineth among you, which is exactly the same as I am with you in the fourth vers. that is, I am favourably present with you to protect, assist and bless you in that work you are engaged in. 2. of 2 Cor. 1.22. where the Apostle says, God has sealed us, and given the earnest of the Spirit in our hearts. For when the Spirit has wrought such a change in our nature as God requires, then are we sealed by God, having a mark of distinction set upon us, whereby it appears that we belong to him. And this Renovation is the earnest of the Spirit in our hearts, a sure pledge given 'us of that inheritance which we shall afterwards enjoy. 3. of Ephef. 1. 13. where the Believers are said to be sealed with that holy Spirit of promise. For that this fanctify. ing Spirit was promised to the Church, I need not prove. 4. of Gal. 13. 14. where Men are faid to receive the promise of the Spirit thro' Faith; tho', I confess, I think it more reasonable to understand this Text of the extraordinary gifts of the Holy Ghost, which all true Christians cannot claim. The fifth verse favors this Notion ; but there is no need at present of contending for it. 5. of Eph. 4. 30. Grieve not the holy Spirit of God, whereby ye are sealed to the day of Redemption, viz. the day of the Resurrection. 6. of 2 Cor. 5.5. where the Apostle assures us, That he that hath wrought us for the self same thing (viz. a blessed Immortality) is God, who also hath given us the earnest of the Spirit. 7. of Rom. 8.9, &c. But ye are not in the flesh, but in the Spirit ; if fo be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is Life, because of righteousness, &c. All these Passages, I say, have been sufficiently vindicated, in what has been already faid, from the Perversions of our Adversaries; and therefore I shall not trouble the Reader with

any thing more concerning them.

9. St. Paul says, As many as are led by the Spirit of God, they are the Sons of God, Rom. 8. 14.

But will it therefore follow, that they are led by immediate Revelation? Certainly the Spirit may direct their actions by the Mediation of the Apostles and inspired Writers, and by enabling them to act accordingly. Besides, being led by the Spirit imports, not only that the Spirit prescribes Rules, but that the Person to whom they are prefcribed, is obedient to them. For otherwise those wou'd be led by the Spirit, who are not the Sons of God. Because the Spirit prescribes Rules to a great Number, who are not the Sons of God. But now, if being led by the Spirit imports a Man's being obedient to his Rules; then, provided we

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are obedient to the Spirit, 'tis plain we received his Rules; but it matters not after what manner we received them ; whether that will of his, to which we are obedient, were signified to us by mediate, or by immediate Revelation.

10. The same Apostle says, Know ye not, that ye are the temple of God, and that the Spirit of God dwelleth in you? 1 Cor. 3. 16. And again, What! Know ye not, that your body is the temple of the holy Ghost, which is in you? 1 Cor.6. 19. But neither of these Texts will prove, that all true Christians who are the Temples of the Holy Ghost, and in whom the holy Ghost is, do enjoy immediate Revelation. For it has been already proved, that by the Spirits being and dwelling in Men, is meant his being and continuing favourably present with them, to protect, aslift and bless them, and from this his being and dwelling in them, they are called his Temples, in allusion to the Temple of God at Jerusalem, in which the Divinity was said to dwell between the Cherubims. But since the Spirit's being and dwelling in Men will not prove, as I have already shewn, that they do enjoy immediate Revelation; therefore neither will their being his Temples prove it. Because, tho’the Phrases are different, yet the one is the consequence of rhe other; or rather they are two ways of expresfing one and the same thing.

11. They alledge what our Savior promised his disciples, when he was departing from them. I will pray

the Father, says he, and be 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 be dwelleth with

you, and shall be in gou, John 14.-16, 17. He says also, That


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