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And therefore it is called the drawing of the Father, “No man can come to me, except the Father draw him;” (John vi. 44;) but when they do believe, the fuller measure is given them. Or else, as Mr. Hooker saith, “We must distinguish between the Spirit's entrance into the soul; and its stablishment or abode there. The giving of faith,' saith he, 'is but the Spirit's inaking its way into the heart (as soine birds make their way into a hard tree, where they will make their nest, and breed their young); but when faith is given or wrought there, then the Holy Ghost may be said to be and dwell within us.' Or else, as Rivet against Grotius saith, we must distinguish the habit and act. The act of faith, he thinketh, is the first thing that the Spirit worketh : itself being instead of a habit, and when it hath brought the soul to believe actually, afterwards come in these habits of grace, which are called the Holy Ghost given ; or as the sun at its rising sending forth its beams before it. This is the ordinary doctrine, which, I confess, I have been inore against formerly than now I am.
2. Besides this sanctifying Spirit of Christ, proper to Gospel times, there is also a miraculous pouring out of the Spirit, proper to the first age of the church, enabling men to work miracles, and speak with tongues. This was given purposely to confirm Christ's testimony to the world, and therefore was to endure but till a sufficient seal were put to his testimony or doctrine. The Holy Ghost usually, in the New Testament, is meant of both these jointly, and so I understand it here. And as it would be an unfit question to ask, whether by the Holy Ghost were meant the gifts of healing or tongues, or of other miracles, as if it must needs be meant of only one: so it is unfit to ask, whether it be meant of sanctification or miracles ? Yet as the same Spirit which wrought in the several members, wrought sanctification in none but the elect, who should be saved, but wrought the gift of miracles in multitudes that had no saving grace, and therefore this was the more common ; so therefore I doubt not but the gift of miracles is more principally intended in these words, than that of sanctification.
My reasons are, 1. He that will carefully observe the language of the Holy Ghost, shall find, that this word, 'Spirit,' or
Holy Ghost,' is most usually, in the New Testament, taken for the extraordinary gifts of that age.
2. The apostle appeals to the witness of the Spirit here, as that which most undeniably did prove the truth of Christ's
doctrine : now, though sanctification may do much here, yet so much might be said from heathens' virtues; and especially of the sanctification of some before Christ, among the Jews, that this was not so likely to have made that great conviction of the world.
3. The apostle appeals to this, as an open known testimony which might be seen of all. But the work of the Spirit of sanctification alone is so secret in the heart, and wrought by such degrees, that it is not so open a testimony.
4. The apostle appealeth to it as a public thing, which the whole church might be convinced by : but so they could not so easily be by sanctification, as by miracles, for every man had not sanctification; and those that had it not, could not see it as certain in others; nor see the glory of it. But for miracles, as møst had the gift, so those that had not, might see it openly in those that had.
5. The text itself, in the 5th verse, expressly saith, it is the gift of miracles : “He therefore that ministereth to you the Spirit, and worketh miracles among you, doth he it by the works of the law, or by the hearing of faith?” Where Grotius noteth; that the old manuscript which he had out of the King of England's library, (being brought by Cyril of Constantinople out of Egypt,) hath the same words as be in this second verse, “Received ye the Spirit by the works of the law,” &c. So that, what can be more express.
6. But my greatest argument is from many other Scriptures, that run all in the same sense, which I shall have more opportunity anon to mention.
Paræus's arguments for the contrary, are these ; 1. Miraculous gifts were not given to all, but few. A. 1. To far more than the gift of sanctification it is likely. 2. The rest might see them, though they could not work them, and that was testimony sufficient.
2. He saith they happened to some that followed not Christ, We
e saw one casting out devils, and we forbade him, because he followed not with us.” (Mark ix. 39.) Therefore those gifts must not be the proper effect of the Gospel. A. A very
bad argument. 1. The text saith, it was in the name of Christ that they cast out devils, and therefore it was the effect of Christ's name.
2. Multitudes believed in Christ that did not follow him with the twelve apostles. 3. It is evident that none had that gift then but from Christ, and he gave it none
but for confirination of the Gospel. 4. It would confirm his testimony the more, if his name in the very mouth of an unbeliever would work such miracles.
Argument 3. He argueth, because elsewhere the apostle draweth them to the spirit of promise, by which they are sealed, as Eph. i. 13, 2; Cor. i. 22. Answ. Neither do these texts exclude, but principally include the gift of miracles. The Spirit of promise was that promised Spirit, and not only that Spirit which assureth men of their part in the promise, as many do amiss expound it.
His fourth argument is, because in the fifth verse following he mentioneth miracles, therefore not in this second. Answ. The clean contrary seemeth to me hence to be proved; because the apostle plainly speaks of the same thing in the fifth verse, and second, and not of divers things.
Now to the point.
Doct. The Spirit of Christ, especially for working miracles, was given in those times so commonly, evidently, and convincingly to the churches of believers, that the apostle durst appeal to that one testimony alone for the confirmation of the christian doctrine; and that with such confidence, as concluding them bewitched into madness, that would not be convinced by it.
For explication, we must do these things in their order.
1. I shall prove to you that this Spirit was given commonly; 2. Convincingly, or miraculously; 3. Evidently, or undeniably; 4. That the apostle appealeth to it, as is said. 2. The reason why Christ would thus send the Spirit. 3. The use of all.
1. The commonness of this gift is proved both by the promise and the history of the performance. (Mark xvi. 17.) “These signs shall follow them that believe; in my name shall they cast out devils, they shall speak with new tongues, they shall take
up serpents, and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall recover.” (Matt. x. 1.) He gave this power first to his disciples, and (Luke x. 1, 17, 19,) he gave the same power to the seventy disciples; and in Acts ii. 1, 2, &c., you may see the promise fulfilled, not in some, but all that were present, one hundred and twenty, at least.
John the Baptist could prophesy of this as the great mark of Christ's baptism. “He shall baptise you with the Holy Ghost and fire.” (Matt. iii. 11.) And (Acts iv. 31, 33) “ When they had prayed, the place was shaken where they were assembled VOL. XX.
together, and they were all filled with the Holy Ghost, and with great power gave the apostles witness of the resurrection of the Lord Jesus, and great grace was upon them all.”
The generality of Samaria, who are said all to believe, received the Holy Ghost by the apostles' praying, and laying on of hands; (Actş viii. 17 ;) insomuch that Simon would have bought that gift of them with money, to be able to give the Holy Ghost. (Acts x. 44.) When Peter preached to the congregation which Cornelius had gathered together, the Holy Ghost fell on all them that heard him; so that the believing Jews were astonished when they heard the gentiles speak with tongues, and magnify God, (Verse 46.) So the disciples were filled with joy, and with the Holy Ghost. (Acts xi. 15; Acts xiii. 52.) Paul laid his hands on the twelve men there, and they all received the Holy Ghost, and all spake with tongues, and prophesied. (Acts xix. 6.) Paul, writing to the Corinthians, saith, “That by one Spirit we are all baptised into one body, whether Jews or gentiles, bond or free, and have been all made to drink into one Spirit;" and what Spirit that was, the following verses show, where he saith, “The manifestation of the Spirit is given to every man to profit withal ; to one is given, by the Spirit, the word of wisdom; to another, the word of knowledge by the same Spirit; to another, the working of miracles; to another, prophesy; to another, discerning of spirits; to another, divers tongues ; to another, the iyterpretation of tongues; but all these worketh that one and same Spirit, dividing to each man severally as he will." (Coş, xii, 12, 13.) So that in one kind or other, and most extraordinarily, all Christians then had the Spirit. (1 Cor. xiv.) The gift of tongues was so common in that church, and consequently likely in all, for that was none of the best, that Paul is fain to restrain their too much exercise of tl.em, and to desire them to study, and be zealous rather for the gift of prophesying, and, if they did speak with tongues, pray that they might interpret, and show the end of tongues. (Verse 22.) They are for a sign to unbelievers, and not for believers. And (verse 26) he chideth them thus, " How is it then, brethren, that when you come together every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation ? Let all things be done to edification. If any man speak in an unknown tongue, let it be by two or three at the most, and that by course, and let one interpret; but if there be no interpreter, let him keep silence in the church, and let him speak to himself,
and to God. Let the prophets speak two or three, and let the other judge; for you may all prophesy one by one, that all may learn." (Jam. v. 14, 15.) He directeth them that are in sickness to seek to the elders, to heal them by prayer and anointing in the name of the Lord. And Christ saith, “That many shall say to him in that day, Lord, have we not prophesied in thy name, and in thy name cast out devils, and done many wonderful works?" (Matt. vii. 22 ;) who yet were workers of iniquity, and shall be rejected for ever. I will add no more proof of the commonness.
2. That those gifts of the Spirit were so miraculous as to be sufficient for convincing those that were not bewitched into madness by the devil, may appear, both from the commonness already mentioned, and the greatness of them being so far above nature. 1. For not one, nor two, but so many thousands of people, in so many several churches, to speak tongues that they never heard, to prophesy, to heal the sick; some of them to give men up to Satan, to be destroyed by him by a word, and some of them to make the lame to go with a word speaking, and some of them to raise the dead; so that even the clothes that went from Paul's body, healed the sick. When they were in prison an earthquake comes and causes the doors to fly open for Paul and Silas, and the trembling jailor comes in, and lets them out; and the angel takes off Peter's bolts, and opens the doors, and frustrates the meeting of the rulers that would have judged him. Beside all those wrought by Christ himself, in raising the dead, giving sight to them born blind, &c., the works are so many and so great through the whole story of the Gospel, that I think it vain to cite particular texts to men that read the Scripture. Now if any man shall question whether this might not be done without divine testimony to the doctrine which it accompanieth; that is, in plain English, if any man be tempted to the incurable sin against the Holy Ghost, to think that all this is done by the devil, and not by God, I would have him consider these things :
1. There is a God.
As man is not made to be lawless or ungoverned, so God is his chief Governor, and without that knowledge of his will, we cannot obey him, nor can we know his will without revelation.