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ture Transactions in the Church, and what shall come to pass in after Ages, the discovery of which shall evince that God employ'd and sent him.

These several Affirmations therefore concerning the Spirit do by no means imply, that he is a different Being from the selfexistent God, and subordinat to him: but do only carry on that well known Allegory of the Spirit's being God's Messenger. And the plain Truth deliver'd under those Figures is, that when God shou'd by his Spirit pour forth those extraordinary Gifts and Graces, the Persons endued therewith should be thereby fully and faith. fully instructed in all things relating to Christ's spiritual Kingdom, and should also be able to foretel such future contingent Events, as none but God is able to discover beforehand. By this means he should abundantly confirm the Truth of Christ's Mission. For our Lord knew beforehand what the Spirit should discover to them ; and the whole of it wou'd manifestly establish his Doctrin, and prove him to be the true Messiah ; and the Glory of the Spirit's Revelations wou'd consequently redound to Our Lord.

His next Words are these ; He shall glorify me. For be. Shall receive of mine, and shall shew it unto you. All things that the Father bath, are mine. Therefore said I, that

be shall take of mine, and shall shew it unto you. For the Explication of these Expressions it must be no. ted, that the Substantive to adyta, which we translate all things in the fifteenth Verse, is manifestly che same as the Substantive to mová', which we transhate many things in the twelfth Verse, viz. the

things relating to Christ's spiritual Kingdom. Wherefore, when Christ says, All things that the Father bath, are mine, his meaning is, that all things that God hath relating to Christ's spiritual Kingdom, are

Chrift's ;

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Christ's ; that is, God hath fully communicated to Christ all that Power and Knowledge, which he ought to be endued with for the Management of his spiritual Kingdom, of which the Holy Ghost was to be, after Christ's Ascension, the prime Minister. So that whatsoever the Spirit should afterwards act or have in charge, was from Christ. And therefore Christ says, be'hall receive of mine that is; he shall receive Instructions from me, and display that Power and Knowledge, which the Father has given to me, as being the principal Administrator of my spiritual Kingdom. And he shall shew it, or declare this Power and Knowledge, una to you my Disciples, by numberless Miracles and Revelations.

Thus our Lord's Expressions are clear. Says he, He (viz. the Spirit) shall glorify me, or make me appear truly glorious, by demonstrating that I truly am, what I have all along pretended to be. For be, whom I shall send unto you, and who will work so many Miracles among you, and so fully discover to you the whole Will of God, shall rea ceive of mine, even of that Power and Knowledge which is already mine by the Gift of my Father, and he shall shew it unto you by exercising it among you. For you must understand, that all things relating to my spiritual Kingdom, which the felfexistent God, who is my Father, bath or poffefseth, are mine, being communicated by him to me. Therefore said 1, be shall take (or receive, for 'cis the same Verb in the Original, as in the 14th Verse) of that which is already mine ; that is, he shall then have that Power and Knowledge entrusted with him by me, with which I am already entrusted by God; and fball shew it, or make it evidently known, unto you.

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4. The Spirit is called the Spirit o en Tš sē, wbicb is of God, 1 Cor. 2. 12. This Expression does also relate co the Allegory of his Miffion, being the same as thén To get in topolóulos. And therefore it can't imply, that he is a different Being from the Very God, much less derived from him, or subordinat to him.

5. As the Spirit is very frequently compared to a Messenger; so is he at other times compared to Water, or to Treasures. Therefore is he said to be poured forth or given ; that is, his Gifts and Graces are bestowed, particularly either by God,or by the Man Christ Jesus, or by the Apostles. God has an original Power of bestowing the Gifts and Graces of the Spirit, that is, of conferring Gifts and Graces. by his own Spirit: and the Man Christ Jesus, or his Disciples, are then said to bestow them, when the Spirit (or God by his Spirit) vouchsafes to confer them by their Ministration ; even as they are said to have wrought Miracles, when the Spirit in Reality performed them. But surely these Figures don't prove, that the Spirit derives his Being from God, or is subordinat to him, or that he is a different Being from him. 6. The

Apostle says, The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghoft, be with you all, 2 Cor. 13. 14. In this Pas{age the Word Spirit does so manifestly signify the Gifts of the Spirit, and not that Being from whom they flow, that I can't forbear wondring at the Interpretation which is usually forced upon it. The plain Meaning is only this, May the grace, Favor or Good Will, of our Lord Jesus Christ, and may also the love of God whom Jesus Christ has reconciled to us, and may also the communion or Participation of the Gifts of the Holy Ghost, which Jesus Christ has pur


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chased for us, and sheds upon the Members of his Church; May these inestimable and most desirable Blessings be with you all, by being bestowed

upon, and continued with, you all. Wherefore no Derivation or Subordination of the Spirit can be inferr'd from this Passage.

7. Our Lord has commanded, that his Disciples should be baptiz'd in the name of the Father, and of the Son, and of the Holy Ghost, Matt. 28. 19. It may be urged therefore, that if the Son does in that Place betoken the Man Christ Jesus (as I have declared above) the Spirit must accordingly denote a Being as really distinct from the Very God (who must be meant by the Father) as the Son or Man Christ Je. sus is. To which I answer, that being baptized in the name of a Person, does certainly denote being by Baptism made that Person's Disciple. This Notion I have establish'd (a) elsewhere. Our Savior's Meaning therefore is barely this, viz. That Men should by Baptism be made the Disciples of God (who is usually styled the Father) and of Christ, and of the Spirit ; they should be by Baptism made Professors of that Religion, which is taught or made known by God, by the Ministration of the Messiah, during his abode upon Earth, and after his Ascension more completely reveled by the Effufion of the Spirit. Whatever Attempts have been made upon this Text, to serve the Ends of contending Parties, there is nothing more than this contained in it. Wherefore let any indifferent Person judge, whether the Spirit can be prov'd from hence to be a different Being from that God whose Spirit he is, because God does by the Ministration

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(a) Confut. of Quakerismy Chap. 24. p. 287, &c.



of the Spirit (of which Metaphor I have already given an account) make known his Will to Mankind. The Son and the Spirit therefore are not distinctly enumerated here upon the account of the Diversity of their Beings, but upon the account of the Diver, fity of the Dispensation, or rather the Diversity of the Parts of the self same Dispensation, which was perfected by the Effusion of the Holy Spirit.

8. The Apostle says, Likewise the Spirit also helpeth our infirmities. For we know not what we should pray for as we ought : but the Spirit it self maketh intercession for us with groanings, which cannot be uttered. And be that searcheth the hearts, knowerb what is the mind of the Spirit. Because he maketh intercession for the Saints according to the will of God, Rom. 8. 26, 27. Now the Spirit in this passage does not signify that Being who inspir’d the Prophets, &c. but only the Spirit of adoption, which tho 'tis the Gift of the Spirit, yet I have (b) elsewhere proved to be nothing more than a Temper or Disposition of Mind becoming the adopred Sons of God. And consequently nothing in this Passage can be alleged to shew, that the Holy Ghost is a different Being from the Very God, or derived from him, or subordinat to him.

9. We read of the Spirit of Christ, the Spirit of God's Son, &c. Gal. 4. 6. Phil. 1. 19. and elsewhere. Now these and the like Phrases can import no more, than that Christ has Authority to confer the Spirit, viz. his Gifts and Graces, or that Christ himself enjoy'd the Spirit, viz. his Gifts and Graces, in the most plentiful manner. But nothing of this Nature

(6) See the Confutation of Quakerism, Chap. 6. p.71,&c. And the Discourse of the Gift of Prayer (annex'd to the Brief History of the joint Use of Set Forms of Prayer) Chap. 8. P. 424, &C.


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