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enter'd upon that Subject in the former of thefe Texts, his Words are to be understood of Spiritual Men, rather then of Spiritual Gifts, which he seems to fpeak of, not as his principal Theme, but only as the faults of the Spiritual Men, who are his principal Theme, give him occafion.

Now fome of thofe Spiritual Men, which are now supposed to be mentioned by St. Paul, 1 Cor.12.1. as well as 1 Cor.14.37. are fuch as enjoyed the benefit of immediate Revelation. Becaufe feveral of the Gifts there mentioned by St. Paul, the Enjoyment of which does denominate the Poffeffor a Spiritual Man, were fuch Gifts as fuppofe immediate Revelation. For instance, the Word of Wifdom, and the Word of Knowledge &c. 1 Cor. 12.8. And confequently, when the Spiritual Man fignifies fuch a Perfon as enjoyed the word of Wif dom, the word of Knowledge, or the like, it fignifies fuch a Perfon as enjoyed the benefit of immediate Revelation.

But then, tho' the Spiritual Man in these Texts, as it denotes fuch a Perfon as enjoyed the word of Wisdom, or the like, does fignify fuch a Perfon as enjoyed the benefit of immediate Revelation; yet it does not denote every true Chriftian in general, but fome particular true Christians only, whofe peculiar priviledge it is to be Spiritual Men in this Senfe, that is, to enjoy the benefit of immediate Revelation.

This will appear, if we confider, that the Spiritual Men here fpoken of, are fuch Perfons as enjoy the extraordinary Gifts of the Holy Ghoft, which were neceffary in the firft Ages of Chriftianity, not in order to the Regeneration, Sanctification, Comfort and Salvation of thofe Perfons upon whom they were beftowed, as ES

the

the ordinary Gifts of the Holy Ghost then were, and alwaies will be; but for the firft Plantation and Confirmation of the Gofpel, and the Edification of an Infant Church, and are accordingly in thefe times wholly ceased.

There needs no other proof of this, than that manifest distinction which the Apoftle makes between thofe Spiritual Gifts, which he speaks of in this Chapter, and Charity. But, faies he, covet earneftly the best Gifts, and yet fhew I unto you a more excellent way, v. 31. Again, Follow after Charity, and defire Spiritual Gifts, 1 Cor. 14. 1. From whence 'tis plain, that even Charity it felf, which is the greatest and most excellent of the ordinary Gifts of the Holy Ghoft, is not one of thofe fpiritual Gifts, the Enjoyment of which denominates the Poffeffor a Spiritual Man, in that Senfe in which the Apoftle here ufes the Word. And confequently the Spiritual Gifts here mentioned are none other than the extraordinary Gifts of the Holy Ghost.

It may be faid perhaps, that Faith, which is an ordinary Gift of the Holy Ghoft is here numbred amongst thofe Gifts, the Enjoyment of which does denominate the Poffeffor a Spiritual Man; and confequently, the Spiritual Men here fpoken of are, not fuch Perfons only as enjoy the extraordinary Gifts of the Holy Ghoft, but fuch Perfons as enjoy any Gifts of the Holy Ghoft, whether extraordinary or ordinary. But I reply, that Faith is indeed here numbred amongst thofe Gifts, the Enjoyment of which does denominate the Poffeffor a Spiritual Man; but then I deny, that the Faith here fpoken of, is an ordinary Gift of the Holy Ghost.

For

For Faith has different fignifications in the New Teftament. Sometimes it betokens an ordinary Gift of the Holy Ghoft, which every true Chriftian is endued with; but at other times it fignifies an extraordinary Gift of the Holy Ghoft, particu larly in this place, where it is fpoken of, not as a Grace common to every true Chriftian, but as the privilege of fome particular true Chriftians only. For the Apoftle faies, To one is given by the Spirit the word of Wisdom; to another the word of Knowledge by the fame Spirit; to another Faith by the fame Spirit; to another the working of Miracles; to another Prophecy; to another difcerning of Spirits; to another diverse kinds of Tongues; to anothe Interpretation of Tongues. But all these worketh that one and the felf fame Spirit, dividing to every Man feverally as he will, 1 Cor. 12. 8, &c. In thefe Words we are plainly told, that the Faith here meant, is not given to all true Chriftians; but is as much a peculiar privilege as the Gift of Tongues, &c. And confequently, the Faith here meant, is not an ordinary, but an extraordinary Gift of the Holy Ghoft; and fignifies either, 1. that Miraculous Courage infpired by God, and visible in the first Spreaders of the Gofpel; or 2. that full perfuafion infpired by God, whereby they knew what Wonders might be attempted with fuccefs. For tho' there was a power of doing Wonders in curing Difeafes, &c. yet every poffible Miracle was not be undertaken; but God directed them by a divine impulse to such particulars,as they might fet about with Faith, or a full affurance of effecting them.

Since then every one of the Gifts here mentioned is extraordinary, and those who are here called Spiritual Men, are fo called for this very rea

fon,

fon, because they enjoy'd fome of these extraordinary Gifts; therefore 'tis plain, that the Spiritual Men here mentioned, are not all Chriftians in general, because all Chriftians in general did not even in the Primitive Times enjoy the extraordinary Gifts of the Spirit; but the Spiritual Men here mentioned, are only fuch particular true Chriftians, as these extraordinary Gifts were vouchsafed to. And confequently, thofe Persons who are here called Spiritual Men, upon the account of their enjoying an immediate Revelation, as having the word of Wisdom, or the like; are not all true Chriftians in general, but only fuch particular true Christians, as had fome fpecial Ġift conferred upon them.

Nay, tho' it were granted, that all true Chriftians in general, did in the first Ages of Chriftianity, enjoy fome or other of the extraordinary Gifts of the Holy Ghoft; yet'tis plain, that every one of them did not enjoy thofe extraordinary Gifts in particular, which fuppofe immediate Revelati

on.

For it appears from the Apoftle's Words already cited, that every one had not every extraordinary Gift; and confequently those that fuppofe immediate Revelation, were not univerfal, any more than the Gift of Tongues, &c. And therefore the Spiritual Man, as it denotes such a Perfon as had a Gift of immediate Revelation, is not every true Chriftian in general, but only fuch a particular true Chriftian as had that special favour allotted to his fhare.

Thus then it appears, that whenfoever the Spiritual Man does fignify fuch a Perfon as enjoys the benefit of immediate Revelation, it then denotes not every true Chriftian in general; but fome particular true Chriftians only, whofe peculiar

privilege

privilege it is to be Spiritual Men in this fenfe, that is, to enjoy the benefit of immediate Revelation. And confequently we must not understand the word in 1 Cor. 2. 15. where our Adverfaries grant 'tis applied to all true Chriftians in general, after the fame manner as in thofe other places, where 'tis certainly limited to fome particular true Chriftians. And fince the whole force of that Argument which is drawn from 1 Cor. 2. 14, 15. depends upon fuch a fenfe of the Word, as I have hewn to be not only not neceffary, but alfo unreasonable, or rather impoffible; therefore thofe expreffions of St. Faul do by no means prove, that God has refolv'd, and fo difpos'd matters, that a faving Chriftian Faith shall be alwaies built upon immediate Revelation.

CHAP. VI.

1 John 2. 20, 27. & 5. 10. & Rom. 8. 16.

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John faies, Ye have an unction from the holy One, and ye know all things, 1 John 2.20. and again, the anointing which ye have received of him, abideth in you; need not you; and ye any man teach you; but as the fame anointing teacheth you of all things, and is truth, and is no lie; and even as it hath taught you, ye shall abide in him, v. 27. From these words our Adverfaries pretend to draw great advantages. For, fay they, by the Unction is meant the holy Spirit; and 'tis plain, that this Un&tion or holy Spirit teacheth the Saints of all things, and is to abide in them, and that they need no

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