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abode with him, and thereby fill him with unfpeakable Comforts and Spiritual Confolations.
Let us now fee, whether the latter part of the Apoftles words will do the cause of our Adverfaries any fervice. Hereby we know, fays he, that he abideth in us, by the Spirit which he hath given us. Here I muft obferve, that the word Spirit frequently fignifies the difpofition of a Man's Soul, or what we call the frame of his Spirit, or temper of his Mind. Thus God fays to the Jews, I will put a new Spirit within you, Ezech. 11. 19. That is, I will alter the difpofition of your Souls, or (as it follows in the very next words) I will take the ftony heart out of their flesh, and will give them a heart of flesh. Thus alfo we read of the Spirit of Meekness, I Cor. 4. 21. Gal. 6. 1. and the Ornament of a meek and quiet Spirit, 1 Pet. 3. 4. and of the Spirit of fumber, Rom. 11. 8. .and of a haughty Spirit, Prov. 16. 18. with diverfe other inftances of the like nature. And from hence are derived the ufual Phrases of a peaceable, heavenly, upright, moderate, healing, Chriftian; and alfo of a perverfe, obftinate, ftubborn, fierce, proud, refractory, turbulent Spirit. Now I fhall not determine, whether the Spirit which God is here faid to give,be only fuch a godly difpofition of Soul, fuch a Chriftian frame of Spirit, or temper of Mind, as is wrought in Men by his Grace, and inclines them to practife his Laws, and to delight therein; or elfe the holy Ghoft. Becaufe either way the Apoftles argument is Conclufive; but neither way can our Adverfaries prove their Doctrine from his Words.
For if the Spirit here mentioned be only fuch a godly difpofition of Soul; then 'tis plain, that this Spirit's being given is no proof, that the Perfon to whom 'tis given enjoys immediate Revelation. But
yet, admitting this notion of the Spirit, the Apoftles Argument is Conclufive. For God's giving any Man fuch a godly difpofition of Soul, is an undeniable evidence, that he abides in, or is favourably present with the Man on whom he beftows it. And therefore fuch a Perfon may truly fay with the Apostle, Hereby we know, that he abideth in us, by the Spirit which he hath given us.
But let it be granted, that the Spirit here mentioned is the holy Ghoft. 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 Adverfaries, that whatsoever is excellent, whatsoever is noble, whatsoever is worthy, whatfoever is defirable in the Christian Faith, is afcribed to this Spirit; without which it could no more fubfift, than the outward world without the Sun. Hereunto have all true Chriftians in all Ages attributed their ftrength and life. It is by this Spirit, that they avouch themselves to have been converted to God, to have been redeemed from the World, to have been Strengthened in their Weakness, Comforted in their Afflictions, confirmed in their Temptations, imboldened in their Sufferings, and triumphed in the midst of all their Perfecutions. Now the Spirit can work all thefe bleffed effects in Men, altho' he do not vouchfafe any immediate Revelation to them. And when he does actually work fuch effects, 'tis evident that he is given to thofe in whom they are wrought. And when the Spirit is given to thofe in whom fuch effects are wrought, 'tis evident that God abides
(a) Apol. p. 282.
in, or (which is all one) is favourably present with them and therefore they may truly fay with the Apoftle, Hereby we know that he abideth in us, by the Spirit which he hath given us.
8. St. John fays, If we love one another, God dwelleth in 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 confefs that Jefus is the Son of God, God dwelleth in him, and he in God, v. 15. And he that dwelleth in love, dwelleth in God, and God in him, v. 16. But I am perfwaded, that whoever confiders what has been already difcourfed upon the foregoing words of the fame Apoftle, will not find the leaft difficulty in any of thefe Texts.
The fame may be faid of diverfe other Scriptures, which our Adverfaries are wont to make use of; particularly 1. of Hag. 2. 5. where God fays to his people, my Spirit remaineth among you, which is exactly the fame as I am with you in the fourth verf. that is, I am favourably prefent with you to protect, affift and blefs you in that work you are engaged in. 2. of 2 Cor. 1.22. where the Apoftle fays, God has fealed us, and given the earnest of the Spirit in our hearts. For when the Spirit has wrought fuch a change in our nature as God requires, then are we fealed by God, having a mark of diftinction fet upon us, whereby it appears that we belong to him. And this Renovation is the earnest of the Spirit in our hearts, a fure pledge given us of that inheritance which we fhall afterwards enjoy. 3. of Ephef. 1. 13. where the Believers are faid to be fealed with that holy Spirit of promife. For that this fanctifying Spirit was promifed to the Church, I need not prove. 4. of Gal. 13. 14. where Men are faid to receive the promife of the Spirit thro' Faith; tho',
I confefs, I think it more reafonable to underftand this Text of the extraordinary gifts of the Holy Ghoft, which all true Chriftians cannot claim. The fifth verfe favors this Notion; but there is no need at prefent of contending for it. 5. of Eph. 4. 30. Grieve not the holy Spirit of God, whereby ye are fealed to the day of Redemption, viz. the day of the Resurrection. 6. of 2 Cor. 5. 5. where the Apoftle affures us, That he that hath wrought us for the felf fame 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 fin; but the Spirit is Life, because of righteousness, &c. All thefe Paffages, I fay, have been fufficiently vindicated, in what has been already faid, from the Perversions of our Adversaries; and therefore I fhall not trouble the Reader with any thing more concerning them.
9. St. Paul fays, 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 Apoftles and infpired Writers, and by enabling them to act accordingly. Befides, being led by the Spirit imports, not only that the Spirit prescribes Rules, but that the Perfon to whom they are prefcribed, is obedient to them. For otherwife those wou'd be led by the Spirit, who are not the Sons of God. Becaufe the Spirit prefcribes 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
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 fignified to us by mediate, or by immediate Revelation.
10. The fame Apostle fays, 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 Ghoft, which is in you? 1 Cor. 6. 19. But neither of thefe Texts will prove, that all true Chriftians who are the Temples of the Holy Ghost, and in whom the holy Ghoft 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, affift and bless them, and from this his being and dwelling in them, they are called his Temples, in allufion to the Temple of God at Jerufalem, in which the Divinity was faid to dwell between the Cherubims. But fince the Spirit's being and dwelling in Men will not prove, as I have already fhewn, that they do enjoy immediate Revelation; therefore neither will their being his Temples prove it. Because, tho' the Phrafes are different, yet the one is the confequence of rhe other; or rather they are two ways of expreffing one and the fame thing.
11. They alledge what our Savior promised his difciples, when he was departing from them. I will pray the Father, fays he, 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 feeth him not, neither knoweth him. But ye know him, for he dwelleth with you, and shall be in you, John 14. 16, 17. He fays alfo, That