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4. The Spirit is called the Spirit to cut de, which is of God, 1 Cor. 2. 12. This Expreffion does alfo relate to the Allegory of his Miffion, being the fame as τὸ ἐκ τὰ θεῖο ἐκπορευόμβρον. And therefore it can't imply, that he is a different Being from the Very God, much lefs derived from him, or fubordinat to him.

5. As the Spirit is very frequently compared to a Meffenger; fo is he at other times compared to Water, or to Treafures. Therefore is he faid to be poured forth or given; that is, his Gifts and Graces are bestowed,particularly either by God,or by the Man Chrift Jefus, or by the Apoftles. God has an original Power of beftowing the Gifts and Graces of the Spirit, that is, of conferring Gifts and Graces. by his own Spirit: and the Man Chrift Jefus, or his Difciples, are then faid to bestow them, when the Spirit (or God by his Spirit) vouchfafes to confer them by their Miniftration; even as they are faid to have wrought Miracles, when the Spirit in Reality performed them. But furely thefe Figures don't prove, that the Spirit derives his Being from God, or is fubordinat to him, or that he is a different Being from him.

6. The Apostle fays, The grace of the Lord Jefus Christ, and the love of God, and the communion of the Holy Ghost, be with you all, 2 Cor. 13. 14. In this Paffage the Word Spirit does fo manifeftly fignify the Gifts of the Spirit, and not that Being from whom they flow, that I can't forbear wondring at the Interpretation which is ufually forced upon it. The plain Meaning is only this, May the grace,.Favor or Good Will, of our Lord Jefus Chrift, and may also the love of God whom Jefus Chrift has reconciled to us, and may alfo the communion or Participation of the Gifts of the Holy Gheft, which Jefus Chrift has pur

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chased for us, and sheds upon the Members of his Church; May these ineftimable and most desirable Bleffings be with you all, by being bestowed upon, and continued with, you all. Wherefore no Derivation or Subordination of the Spirit can be inferr'd from this Paffage.

7. Our Lord has commanded, that his Difciples Thould be baptiz'd in the name of the Father, and of the Son, and of the Holy Ghost, Matt. 28. 19. It may be urged therefore, that if the Son does in that Place betoken the Man Chrift Jefus (as I have declared above) the Spirit muft accordingly denote a Being as really diftinct from the Very God (who must be meant by the Father) as the Son or Man Chrift Jefus is. To which I answer, that being baptized in the name of a Perfon, does certainly denote being by Baptism made that Perfon's Disciple. This Notion I have establish'd (a) elsewhere. Our Savior's Meaning therefore is barely this, viz. That Men fhould by Baptifm be made the Disciples of God (who is usually ftyled the Father) and of Christ, and of the Spirit; they fhould be by Baptifm made Profeffors of that Religion, which is taught or made known by God, by the Miniftration of the Meffiah, during his abode upon Earth, and after his Afcenfion more completely reveled by the Effufion of the Spirit. Whatever Attempts have been made upon this Text, to ferve the Ends of contending Parties, there is nothing more than this contained in it. Wherefore let any indifferent Perfon judge, whether the Spirit can be prov'd from hence to be a different Being from that God whose Spirit he is, because God does by the Ministration

(a) Confut. of Quakerism, Chap. 24. P. 287, Úc.
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of the Spirit (of which Metaphor I have already given an account) make known his Will to Mankind. The Son and the Spirit therefore are not diftinctly enumerated here upon the account of the Diversity of their Beings, but upon the account of the Diver lity of the Difpenfation, or rather the Diversity of the Parts of the self fame Dispensation, which was perfected by the Effufion of the Holy Spirit.

8. The Apostle fays, Likewife the Spirit also helpeth our infirmities. For we know not what we should pray for as we ought: but the Spirit it Self maketh interceffion for us with groanings, which cannot be uttered. And he that fearcheth the hearts, knoweth what is the mind of the Spirit. Because he maketh interceffion for the Saints according to the will of God, Rom. 8. 26, 27. Now the Spirit in this Paffage does not fignify that Being who infpir'd the Prophets, &c. but only the Spirit of adoption, which tho' 'tis the Gift of the Spirit, yet I have (b) elsewhere proved to be nothing more than a Temper or Difpofition of Mind becoming the adopted Sons of God. And confequently nothing in this Paffage can be alleged to fhew, that the Holy Ghoft is a different Being from the Very God, or derived from him, or fubordinat to him.

9. We read of the Spirit of Chrift, the Spirit of God's Son, &c. Gal. 4. 6. Phil. 1. 19. and elfewhere. Now thefe and the like Phrafes can import no more, than that Chrift has Authority to confer the Spirit, viz. his Gifts and Graces, or that Chrift himself enjoy'd the Spirit, viz. his Gifts and Graces, in the moft plentiful manner. But nothing of this Nature

(b) See the Confutation of Quakerifm, Chap. 6. p. 71, &c. And the Difcourfe of the Gift of Prayer (annex'd to the Brief Hiftory of the joint Ufe of fet Forms of Prayer) Chap. 8. P. 424, &c.

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can imply, that the Spirit himself, whofe Gifts and Graces Chrift either enjoy'd or bestow'd, as did alfo his A poftles, is a Being diftinct from, or fubordinat to, the Very God.

10. St. John wishes Grace and Peace to the feven Churches from him which is, which was, and which is to come; and from the feven Spirits which are before his throne; and from Jefus Chrift, &c. Rev. 1. 4, 5. You have rightly (c) obferved, that whether this be meant of the Holy Ghoft, is not agreed by Interpreters. Now if this is not meant of the Holy Ghoft, then no Argument can be drawn from hence in favor of your Doctrin, or against mine. But if it be meant of the Holy Ghoft, yet it can't be inferr'd from hence, that the Holy Ghoft is a Being distinct from God, notwithstanding the particular Enumeration of God, the Spirit, and Jefus Chrift; any more than it can be inferr'd, that a particular Man's Spirit, Soul and Body are not one Being, because the Apostle fays, I pray God your whole fpirit and foul and body be preferved blameless unto the coming of our Lord Jefus Chrift, 1 Theff. 5. 23. It may indeed be rightly inferr'd, that there is a real Distinction in one and the fame Being; as there is a real Distinction in the Man, who notwithstanding is one and the fame Being: but it can't be inferr'd, that God and the Spirit are diftinct and feparat Beings; much lefs that the one is derived from, or fubordinat to,' the other.

11. We read, that the Spirit and the bride fay, Come, Rev. 22. 17. From hence it has been inferr'd, that the Spirit is not the felfexiftent God, but a being fubordinat to him. But how does it appear, that

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by the Spirit in this Place we muft understand that Being who infpir'd the Prophets? 'Tis much more reasonable to understand it of the extraordinary Gifts and Graces of the Spirit, which the fame Apoftie (d) cals the Unction, which taught the Chriftians of those Days, 1 John 2. 20, 27. And confequently the Spirit may fignify the Perfons endued with the extraordinary Gifts and Graces of the Spirit, viz. the Teachers of the Church, as contradiftinguifh'd from their Flocks. So that the Meaning will be, that both the infpir'd Teachers, and aifo their People, viz. the Church which is the Bride, do fay come; that is, they earnestly defire the Appearance of Chrift. This Text therefore is foreign to the present Purpose.

What other Texts remain, may easily be reduc'd to fome of the foregoing Heads; and the fame Answer will ferve. Wherefore (to avoid needlefs Repetitions) I fhall add no more about this Point, which (I think) has been fufficiently clear'd already.

(d) Compare Confut. of Quakerism, Chap. 6. p. 61, &c.

CHAP.

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