صور الصفحة
PDF
النشر الإلكتروني
[ocr errors]

by God's grace? And does not the Apostle SER M. accordingly require us humbly to acknow- III. ledge, Who maketh thee to differ from another? How then can it be objected to any man as a Fault, or as a Defect in himself, that he has not received the Holy Ghoft, or that he is not indued with thofe Gifts and Graces, which are not his own acquirements, but free diftributions of the Spirit of God? To give a clear and fatisfactory Answer to this Difficulty, it is neceffary that we attend to the following Dif tinction.

SOME Gifts of the Spirit are mere external miraculous Powers; fuch as fpeaking with Tongues, healing Diseases, and the like: And of these it is, that the Apoftle declares, that the Spirit fo divides to every man feverally as he willeth, and fo maketh One to differ from another, that nothing at all of these kinds of Gifts depends in any measure upon the Will of the Perfons themselves. And therefore as by having thefe Gifts, no man was the better Chriftian; fo no man by wanting them, was the worfe; thefe Gifts being bestowed, not for the Benefit of the Per

fons

[ocr errors]

SERM fons themfelves, but for the Converfion of III. Others.

OTHER Gifts of the Spirit, are particular Powers and Qualifications for particular Offices; Of which the Apostle fpeaks, Eph. iv. 7, 11; To every one of us is given grace (or a gift,) according to the measure of the Gift of Chrift; who gave fome Apoftles, and fome prophets, and fome evangelifts, and fome paftors and teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Chrift. And, with refpect to Thefe, the Goodness of a Chriftian did not confift in his having This or That particular Gift, but in making a right Ufe of his Talent, whatever it was. Rom. xii. 'Twas God that dealt to every man the measure of Faith; that is, (as it appears from the words immediately following;) God, according to his own good pleasure, diftributed to each one a particular Truft or Employment: That is in this place the meaning of the Measure of Faith; 'Tis a Truft committed to each one's Fidelity or Faithfulness. Having therefore Gifts (adds the Apostle, ver. 6.)

3;

III.

differing according to the grace that is gi-SER M. ven to us; whether it be prophecying, let us prophecy according to the proportion of Faith, (according to the proportion of the Gift entrusted to our Fidelity; fo the words properly fignify;) Or if it be Miniftry, let us wait on our miniftring; or he that teacheth, on teaching; or he that exborteth, on exhortation; He that giveth, let him do it with Simplicity, (that is, liberally;) he that ruleth, with diligence; he that showeth mercy, with cheerfulness.

AGAIN: Other Gifts of the Spirit, are particular and perfonal Advantagious Circumftances in the peculiar Conftitution of Mens Bodies, the natural Frame and Temper of their Mind, or their external State of Life and Condition in the World; by which they are peculiarly fitted for the Exercife of fome particular Offices, or for the continuing in fome particular Manner and Course of Life. Of Thefe the Apostle speaks, 1 Cor. vii. 7; I would, fays he, that all men were even as I myself; But every man bath his proper gift of God, (a natural Qualification or Fitness for certain particular Duties or States of Life,)

SERM. one after This manner, and another after III. That. And, with refpect to Thefe, the

Goodness of a Chriftian does not confift in his being indued with This or That particular Qualification; but in his behaving himfelf fuitably to Thefe Qualifications wherewith God has indued him.

LASTLY, Other (and indeed the Principal) Gifts or Fruits of the Spirit, are moral Virtues; Righteoufnefs, Peace, Goodness, Meeknefs, Temperance, and the like. And in Thefe lies the only difficulty of the Queftion. If they be Fruits of the Spirit, and worked in us by the Power of the Grace of God; how then can it be objected to any man as a Fault or as a Defect in himself, that he has not Thus received the Holy Ghoft. The True Anfwer is; that these moral Graces, are not, like thofe others before-mentioned, worked on men neceffarily by an external operation, but depend on the indeavours of their own Will, at the fame time that they are promoted by the Affiftance of the Holy Spirit. Every person that embraces the Gofpel and is baptized, has received the Promife of the Holy Ghost ;

and

and 'tis wholly his own Fault, and his SER M. own Wickednefs only, if, with That AfIII. fiftance, he brings not forth the Fruits of the Spirit. The Affiftance of the Spirit, is indeed neceffary to inable men to bring forth Fruits meet for the Kingdom of God; But then, because 'tis the Afiftance only, and not (like the miraculous operations) the entire Work of the Spirit ; and because That Affiftance is always afforded men in proportion to the fincere endeavours of their own Will co-operating; therefore 'tis juftly charged upon a man as his own Fault, if he wants thofe Virtues and Graces of the Spirit, which, were it not for his own wilful rejecting its good Motions, the good Spirit of God would never be wanting in affifting him to practise. Examine yourselves (faith St Paul) whether ye be in the Faith: Prove know ye your own felves: know ye not felves, how that Jefus Chrift is in you, ( or, as it is elsewhere expreffed, the Spirit of Chrift dwelleth in you,) except ye be reprobates, that is, except by your own perverfe wickednefs ye drive him from you, 2 Cor. xiii. 5. And for this reason (I suppofe) it is, that whereas the miraculous

your own

opera

« السابقةمتابعة »