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and Advices that St. Paul gives to the Thessalonians : Quench not the Spirit, despise not Ep. 1.c.5. Prophecyings. It is plain he speaks this of v.19. those who were already Chriftians; but yet not with respect to the sanctifying Gifts of the Spirit of God, which all Christians were Partakers of, but with respect to the extraordinary miraculous Effusions of the Spirit, which were given to some Christians in those Days. The Meaning of the Precept is, that they who had these extraordinary Gifts of the Spirit conferr'd upon them, should be very careful that they did not lose them, that they did not die in them. He useth this Term of quenching, because the Holy Spirit is in Scripture called a Fire; and when he came upon the Apostles, he came in the Likeness of Fire. And accordingly, as he here talks of quenching the Spirit, so he elsewhere speaks of firring up the Spirit; 2 Tim. 1: alluding in both Expressions to the Notion of Fire : Certain it is, as a Fire must be stirred

up and recruited, otherwife it will in a little Time be extinguish'd, so it was with those extraordinary Gifts of the Spirit in those Days. The Men that had them were concerned to be wonderfully careful in the Exercise of them ; never to let them lie idle and unemployed in their Hands; nor to make use of them to any selfish worldly Purpose. It concerned them likewise to be frequent in Prayer; to be strict and severe in their Lives ; to mind the Cause of God

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above all Things, otherwise God would
withdraw those Assistances of the Spirit from
them. The Spirit would perfectly be ex-
tinguished in them, and they wholly lose
'the Power of working Miracles, and speak-
ing Languages, which before they were en-
dowed with. This is the Meaning of quench-
ing the Spirit; which being so, we cannot
but take Notice how impertinently this
Phrase is used by a great many in our Days.
A Man that addresses himself to God in a
Form of Prayer, and doth not use his ex-
temporary Faculty, is, by fome Sort of
People among us, said to quench the Spirit.
But certainly this is quite wide of the Ex-
pression as St. Paul used it; unless we could
make it appear, that every one who talks
to God in a fudden extemporary Way,
without Premeditation, was supernaturally
and immediately inspired from Heaven fo
to do, and was as much acted by the Di-
vine Spirit as the Apostles were in their
miraculous Performances; which, for my
Part, I think it a hard Matter to believe of
any Pretenders to Inspiration among us.

4. As for the last Phrase, that of grieving the Spirit, which we here meet with in my Text, I come now in the last place to consider it. And I conceive that this Phrase is not used with respect to those who are Infidels, as the Terms of refifting the Spirit, and blafpheming the Spirit, are used; nor with respect to the miraculous extraordinary


Effects, which were visible in many places and Persons in the first Times of Christianity; which the Term of quenching the Spirit doth refer to; but it is a Precept given to those who have already taken the Profefsion of Christianity upon themselves; and it is spoken with respect to the fanctifying Gifts and Graces of the Spirit, viz. those Communications of the Spirit which were not peculiar to the first Times, but common to all Believers to the World's End. The Spirit of God is here considered as a Guest that hath taken up his Lodging in our Hearts; at least, as one that desires to be our Gueft; as having acquired a Right and Title to us, by virtue of the Contract and Covenant we made with God in our Baptism, and undertaking the Vows of Chriftianity. And under this Notion of a Guest or Lodger we are bound not to grieve him, not to affli& him, or make him fad (for so the Original ui aurait fignifies) Ne contriftate Spiritum, fays the Vulgar Latin very properly. That is, to be careful that we give him no Offence, not to do any Thing that shall displease him, or by any unkind Usage of ours make him weary of his Habitation, and give him Occasion to remove from us. His Meaning is for evermore to dwell with us; as indeed he is the very Principle of the Life of a Christian, and we cannot live as Christians without him. It is not more necessary to the con


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ftituting of a Man, that a human Soul in, habit in a human Body, than it is to the being a true Christian, that the Holy Spirit of God inhabit in the Soul and Body of the Man. It is true, the Holy Spirit of God doth not dwell actually in all who profess Christianity ; but then it is true, that all who profess Christianity, are not true Chriftians. But this is certain, that it is every Professor's own Fault, that the Spirit doth not dwell within him. It is certain, that he is ready and willing so to do, and for this Purpose, so long as Men have not finned to such a Degree that God thinks fit to give them over to Hardness of Heart, he fails not, as there is Opportunity, to suggest good Motions to their Souls. As he affords them the outward Means of Salvation, the Word and Sacraments, so he accompanies those outward Means with his inward Grace and Influence. And if they themselves do not prevent his Operations in them, he will effe&ually at last, by the Destruction of their Sins, work himself a Room and Place in their Hearts; and lodge there for ever, if they do not dislodge him. And indeed this is the very whole Design of the Gospel of Christ, to unite us to himself by the Means of the Holy Spirit ; to plant in us a new Nature ; to possess us with a Principle of Life, higher and more divine than that which we received from our Parents. By being called to Christianity, we


are called to be the perpetual Receptacles
and Temples of the Divinity. This Honour
and Dignity, by our undertaking the Chri-
stian Profession, we are designed for, and
whosoever doth his Part towards it, is actu-
ally made Partaker of it. And no Man can
pretend to any Benefit by his Christianity,
in whom the Spirit of God doth not thus
dwell. For this we have abundant Evi-
dence all along from what our Saviour and
his Apostles taught us. This is the Meaning
of all those Places that set forth the Union
between Christ and his Church, making him
to be the Head, and Christians the Mem-
bers. This is that which our Saviour faith
in the 15th of St. John, I am the Vine, ge V, 5, 6.
are the Branches : He that abideth in me,
and I in him, the fame bringeth forth much
Fruit; for without me ye can do nothing.
If a Man abide not in me, he is cast out as a
withered Branch. There is the fame Rela.
tion between Christ and Christians, that
there is between the Vine and the Branches :
The same Necessity of Communication of
vital Influences from the Root to the Branch
in the one, as in the other : Which Com-
munication of Influences is made by the
Holy Spirit of God, derived from Christ,
and diffusing himself into every particular
Member of the whole Body of Christians.
Hence it is Christians are so frequently
calld the Temples of the Holy Ghoft.
Know ye not, says St. Paul, that ye are the Cor 3



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