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chased for us, and sheds upon the Members of his Church; May these inestimable and most desirable Blessings 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 Passage.

7. Our Lord has commanded, that his Disciples should 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 Christ Jesus (as I have declared above) the Spirit must accordingly denote a Being as really distinct from the Very God (who must be meant by the Father) as the Son or Man Christ Je. sus is. To which I answer, that being baptized in the name of a Person, does certainly denote being by Baptism made that Person's Disciple. This Notion I have establish'd (a) elsewhere. Our Savior's Meaning therefore is barely this, viz. That Men should by Baptism be made the Disciples of God (who is usually styled the Father) and of Christ, and of the Spirit ; they should be by Baptism made Professors of that Religion, which is taught or made known by God, by the Ministration of the Messiah, during his abode upon Earth, and after his Ascension more completely reveled by the Effufion of the Spirit. Whatever Attempts have been made upon this Text, to serve the Ends of contending Parties, there is nothing more than this contained in it. Wherefore let any indifferent Person 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

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(a) Confut. of Quakerismy Chap. 24. p. 287, &c.



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 Dispensation, or rather the Diversity of the Parts of the self same Dispensation, which was perfected by the Effufion of the Holy Spirit.

8. The Apostle says, Likewise the Spirit also helpeth our infirmities. For we know not what we should pray for as we ought : but the Spirit it self maketh intercession for us with groanings, which cannot be uttered. And be that searcheth the hearts, knowerb what is the mind of the Spirit. Because he makerb intercession for the Saints according to the will of God, Rom. 8. 26, 27. Now the Spirit in this passage does not signify that Being who inspir'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 Disposition of Mind becoming the adopted Sons of God. And consequently nothing in this Passage can be alleged to shew, that the Holy Ghost is a different Being from the Very God, or derived from him, or subordinat to him.

9. We read of the Spirit of Christ, the Spirit of God's Son, &c. Gal. 4.6. Phil. 1. 19. and elsewhere. Now these and the like Phrases can import no more, than that Christ has Authority to confer the Spirit, viz. his Gifts and Graces, or that Christ himself enjoy'd the Spirit, viz. his Gifts and Graces, in the most plentiful manner. But nothing of this Nature

(6) See the Confutation of Quakerism, Chap. 6. p.71,&c. And the Discourse of the Gift of Prayer (annex'd to the Brief Hiftory of the joint Use of Set Forms of Prayer) Chap. 8. p. 424, &c.


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can imply, that the Spirit himself, whose Gifts and Graces Christ either enjoy'd or bestow'd, as did also his Apostles, is a Being distinct from, or subordinat to, the Very God.

10. St. John wishes Grace and Peace to the seven Churches from him which is, which was, and which is to come; and from the seven Spirits which are before bis throne ; and from Jesus Christ, &c. Rev. 1.4, 5. You have rightly (a) observed, that whether this be meant of the Holy Ghost, is not agreed by Interpreters. Now if this is not meant of the Holy Ghost, then no Argument can be drawn from hence in favor of

your Doctrin, or against mine. But if it be meant of the Holy Ghost, yet it can't be inferr’d from hence, that the Holy Ghost is a Being distinct from God, notwithstanding the particular Enumeration of God, the Spirit, and Jesus 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 says, I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ, 1 Theff. s. 23. It may indeed be rightly inferr'd, that there is a real Distinction in one and the same Being; as there is a real Distinction in the Man, who notwithstanding is one and the same Being : but it can't be inferr'd, that God and the Spirit are distinct and separat Beings; much less that the one is derived from, or subordinat to, the other.

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

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by the Spirit in this place we must understand that Being who inspir'd the Prophets ? 'Tis much more reasonable to understand it of the extraordinary Gifts and Graces of the Spirit, which the same Apostle (d) cals the Untion, which taught the Christians of those Days, 1 John 2. 20, 27. And consequently the Spirit may signify the Persons endued with the extraordinary Gifts and Graces of the Spisit, viz. the Teachers of the Church, as contradistinguish'd from their Flocks. So that the. Meaning will be, that both the inspir'd Teachers, and ailo their People, viz. the Church which is the Bride, do say come ; that is, they earnestly defire the Appearance of Christ. This Text therefore is foreign to the present Purpose.

What other Texts remain, may easily be reduc'd to some of the foregoing Heads; and the same Answer will serve. Wherefore (to avoid needless Repetitions) I shall add no more about this point, which (I think) has been sufficiently clear'd already.

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

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Of the Trinity in Vnity.



HAVE hitherto been shewing (I hope, to your

Satisfaction and Conviction) that, 1. the WORD or Divine Nature of our Lord Jesus Christ, 2. the Holy Spirit, are the selfexiftent or very God, and consequently one and the same Being.

But then 'tis evident, that the Holy Scriptures do notwithstanding manifestly distinguish the WORD from the Spirit. The whole Course of the New Teftament is a continued Demonftration of this. However, let us reflect upon one Consideration.

The Apostle declares, that the WORD was made flesh, John 1. 14. So that the WORD was as truly united to the Man Christ Jesus, as the Spirit of a Man is united to his Body ; And during the whole Course of his Ministry this Union lasted. And yet all this while, the Holy Spirit, as you truly (a) observe, is describd in the New Testament as the immediate Author and Worker of all Miracles, even of those done by our Lord himself ; and as the Conducter of Christ in all the Actions of bis Life, during his State of Humiliation bere upon Earth. Again, 'twas not the WORD, but the Spirit, which preserved our Lord from Sin; for thro' the eternal Spirit be offer'd himself without spot to God, Heb. 9. 14. And tho' the Union of the WORD and the human soul continued after the Separation of the Body from the Soul by Death ; yet the WORD did not raise the Body again ; but 'twas

(a) Script. Doct. p. 301.



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