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be understood of those extraordinary mira, culous Effusions of the Spirit, which were vouchsafed to the Christians of the Apostles Time, for the quicker spreading, and the greater Confirmation of the Christian Religion; all which Gifts of the Spirit are ceased in our Days. Now, according to this Notion of the Spirit, the Sense of the Text is this, that the Spirit of God, which was in this Manner poured forth upon the Apostles and the other Christians in their Days, was a Seal and an Evidence to them and to all the World, that the Christians were the Children of God, that he owned their Cause, that he acknowledged them for his people, and would reward them at the Day of the general Retribution : Nay, these Works of the Spirit were not only a Seal to the Christians of those Days, but to. us at this Time, and will be fo to the End of the World. For the Works that were then done, are a Confirmation to us at this Day, of the Truth of Christianity, and a Seal that God hath set to the Evangelical Covenant, that he will make good the Promises of the Gospel to the whole Succession of Believers for ever. This now, it cannot he denied, is a very true Sense of the Spirit's sealing, and ought by no means to be refused or excluded; but yet I conceive it is not the full Sense of the Words, nor the Sense principally intended by them, And my Reason is this, because it appears

pretty

pretty clear from the Context, and also from the Text itself, that the Spirit is here considered as a Lodger and a Guest in the Heart of Christians, and under that Notion they are bound not to grieve him; and every Christian is concerned in that Advice or Precept; and he is therefore concerned, because the Holy Spirit is to seal to him a Title to his eternal Inheritance. But now if the Sptrit's sealing to the Day, of Redempe tion be only his Confirmation of Christianity by the extraordinary Works which were wrought in the primitive Times, then either all Persons are not concerned in the Prohibition of not grieving him (but only those in whom he vouchlafed his extraordinary Presence in order to the working Miracles): Or, if all Persons be concerned in it, then the Argument, whereby the Apostle would enforce it, is either nonė at all, or but a very dry one. It is therefore reasonable to be. lieve, SP

3. In the third Place, that these Words are spoken, not with relation to the extraordinary Works of the Spirit, but to his constant Assistances to all Christians; and the true Sense and Meaning of our being sealed by the Holy Spirit to the Day of Redemption will be this; That the Holy Spirit dwelling in our Hearts, and enabling us to mortify our Lufts, and to live a Life of Purity and Holiness, is that Seal that God hath set upon us to distinguish us from

the rest of the World, and to make us his own Children. For any Man to have the Holy Spirit dwelling in him, is a certain Argument that he belongs to God, and that he shall be raised up among the Happy at the last Day. On the contrary, whosoever hath not the Holy Spirit dwelling in him, cannot plead any Right to the Promises of everlasting Life made by our Saviour. Which St. Paul does more fully make out in his eighth Chapter of the Romans.

This then is the Sum of the Text, That we had need be very careful how we grieve or offend the Holy Spirit, because our everlasting Happiness or Misery depends upon his dwelling, or not dwelling within us. If we so carry ourselves as not to grieve him, he will dwell within us; and that Indwelling of his, is our certain Evidence and Security that we shall be made Partakers of everlasting Life. If by a careless , and wicked Course, we fo provoke him, that he quits his Habitation, and leaves us to ourselves, then we have no Seal of God upon us, we can challenge no Right or Property to the Rewards of God's Children at the last Day, but are left in the Crowd of the Miserable, to receive our Portion with . apoftate Angels, and with Hypocrites and Unbelievers.

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DISCOURSE IV. Of the various Callings in Life : And

the Inferènces from thence. That Christianity makes no Change in Human Callings, or in the Civil Relations of Life: And the Inferences from thence. Of the Requifites of a lawful Calling, and how it is to be distinguish'd from one that is unlawful. Of Gaming.

[Deliver'd in Two Sermons.]

1 CoR. vii. 17. But as God hath distributed to every Man, as the Lord hath called every one, so let him walk : And so ordain I in all the Churches.

Menu T the first reading of these Words A one would think that God's Dif

tribution to every Man, here V spoken of, was meant of the Charismata, or those Spiritual Gifts which

were

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were in the Times of the Apostles plentifully
bestowed upon all Sorts of Christians in an
extraordinary and miraculous Way, for the
Edification of the Church, as indeed the
Phrase is sometimes used in these Epistles.
But the Relation which this Text hath to
what goes before doth necessarily determine
us to understand the Words, as God hath
disributed to every Man, in another Way.
The Apostle, in this Epistle, has frequent
Occasion to discourse about the Notion and
Limits of Christian Liberty; and in this
Chapter he resolves a Cafe or two ex professo
which were put to him about one great
Point, wherein it was pretended Christian
Liberty was mightily concerned, and that
was in the Business of Matrimony. The
Case was this, whether a Chriftian who was
married to an Unbeliever, (that is, either to
an Infidel, Jew, or Heathen) might not,
by virtue of his Christian Liberty, depart
from the unbelieving Party, and dispose of
himself as he thought fit. Ofthis, St. Paul's

Resolution is, that if any, who hath taken
V. 12.

upon him Christ's Religion, have an unbe-
lieving Woman to bis Wife, and she is willing
to dwell with him, notwithstanding his new
Religion, be bould not put her away : And,
on the contrary, if a Christian Woman had
an Infidel for her Husband, she should not
depart from him so long as he was willing
to cohabit with her. This is the Effect of
what he has said in the Verses immediately

before

V. 13.

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