Now, from these words let this conclusion be here drawn, viz. That to turn to Christ as a

light within us," to expect life from nothing but his holy birth raised within us, to give ourselves up wholly and solely to the immediate continual influx and operation of his Holy Spirit, depending wholly upon it for every kind and degree of goodness and holiness, that we want, or can receive, is and can be nothing else but rank en thusiasm.

Now, infinitely absurd as this conclusion is, no one that condemns continual immediate inspiration as gross enthusiasm, can possibly do it with less absurdity, or shew himself a wiser man, or better reasoner, than he that concludes, that because" without Christ we can do nothing," therefore we ought not to believe, expect, wait for, and depend upon his continual immediate operation in every thing that we do, or would do well. As to the pride charged upon this pretended enthusiasm, it is the same absurdity. Christ says, "without me ye can do nothing," the same as if he had said, "As to yourselves, and all that can be called your own, you are mere helpless sin and misery," and nothing that is good can come from but as it is done by the continual immediate breathing and inspiration of another Spirit, given by God to overrule your own, to save and deliver you from all your own goodness, your own wisdom, and learn

you,

ing, which always were, and always will be, as corrupt and impure, as earthly and sensual, as your own flesh and blood. Now, is there any selfish creaturely pride in fully believing this to be true, and in acting in full conformity to it? If so, then he that confesses he neither has, nor ever can have a single farthing, but as it is freely given him from charity, thereby declares himself to be a purse-proud vain boaster of his own wealth. Such is the spiritual pride of him who fully acknow ledges that he neither has, nor can have the least spark or breathing after goodness, but what is freely kindled or breathed into him by the Spirit of God. Again, if it is spiritual pride to believe, that nothing that we ever think, or say, or do, either in the church, or our closets, can have any truth of goodness in it, but that which is wrought. solely and immediately by the Spirit of God in us, then it must be said, that, in order to have religious humility, we must never forget to take some share of our religious virtues to ourselves, and not. allow (as Christ hath said) that "without Him we. can do nothing" that is good. It must also be said, that St Paul took too much upon him, when, he said, "The life that I now live, is not mine, but Christ's that liveth in me."

Behold a pride and a humility, the one as good as the other, and both logically descended from a wisdom that confesses it comes not from above.

The necessity of a continual inspiration of the Spirit of God, both to begin the first, and continue every step of a divine life in man, is a truth to which every life in nature, as well as all Scripture, bears full witness. A natural life, a bestial life, a diabolical life, can subsist no longer, than whilst they are immediately and continually under the working power of that root, or source, from which they sprung. Thus it is with the divine life in man, it can never be in him, but as a growth of life in and from God. Hence it is, that resisting the Spirit, quenching the Spirit, grieving the Spirit, is that alone which gives birth and growth to every evil that reigns in the world, and leaves men and churches, not only an easy, but a necessary prey to the devil, the world, and the flesh. nothing but obedience to the Spirit, trusting to the Spirit, walking in the Spirit, praying with and for its continual inspiration, can possibly keep either men or churches, from being sinners or idolaters in all that they do. For every thing in the life or religion of man, that has not the Spirit of God for its mover, director, and end, be it what it will, is but earthly, sensual, or devilish. The truth and perfection of the gospel state could not shew itself, till it became solely a ministration of the Spirit, or a kingdom in which the Holy Spirit of God had the doing of all that was done in it. The apostles, whilst Christ was with them in the

And

flesh, were instructed in heavenly truths from his mouth, and enabled to work miracles in his name, yet not qualified to know and teach the mysteries of his kingdom. After his resurrection, he con versed with them forty days, speaking to them of things pertaining to the kingdom of God; nay, though he breathed on them, and said, "Receive ye the Holy Ghost," &c. ; yet this also would not do, they were still unable to preach, or bear witness to the truth," as it is in Jesus." And the reason is, there was still a higher dispensation to come, which stood in such an opening of the divine life in their hearts, as could not be effected from an outward instruction of Christ himself. For though he had sufficiently told his disciples the necessity of being born again of the Spirit, yet he left them unborn of it, till he came again in the power of the Spirit. He breathed on them, and said, "Receive ye the Holy Ghost;" yet that which was said and done, was not the thing itself, but only a type or outward signification of what they should receive, when he, being glorified, should come again in the fulness and power of the Spirit, breaking open the deadness and darkness of their hearts with light and life from heaven; which light did, and alone could, open and verify in their souls all that he had said and promised to them whilst he was with them in the flesh. this is expressly declared by Christ himself, saying

All

unto them, "I tell you the truth, it is expedient for you that I go away;" therefore, Christ taught them to believe the want, and joyfully to expect the coming of a higher and more blessed state, than that of his bodily presence with them. For he adds, if I go not away, the Comforter will not come;" therefore, the comfort and blessing of Christ to his followers could not be had, till something more was done to them, and they were brought into a higher state than they could be by his verbal instruction of them. "But if I go away," says he, "I will send him unto you; and when the Comforter, the Spirit of truth is come, he will guide you into all truth: He shall glorify me," (that is, shall set up my kingdom in its glory, in the power of the Spirit) for "he shall receive of mine, and shall shew it unto you I said of mine, because all things that the Father hath are mine." John xvi.

Now when Christ had told them of the necessity of a higher state than that they were in, and the necessity of such a comforting illuminating guide, as they could not have till his outward teaching in human language was changed into the inspiration and operation of his Spirit in their souls, he commands them, not to begin to bear witness of him to the world, from what they did and could in a human way know of him, his birth, his life, .doctrines, death, sufferings, resurrection, &c. but to