Peaceable Disquisitions, Chapter 2
CHAP. II.
Of the Subſtance or Contents of the Authors four firſt Chapters, wherein I make my ſelf concerned but little farther.
I Return to the Doctors Oppoſer, and I come now from his Introduction to his Book. Of this Book there are two parts. The firſt is to ſhew us what the Scriptures hold forth concerning the Spirits operations. The ſecond is to confute many pernicious Doctrines of Dr. Owen. The firſt and ſecond both is indeed to do this: but the ſecond ſhall do it all together. And this part he hath reſerved, I ſuppoſe, to come out hereafter.
The firſt part then having this ſubject, The Spirits Operations, does contain ſeven Chapters.
In his firſt Chapter he explains to us what he means by the Spirit, and by its Operations. The word Spirit (ſaies he) ſignifies three things. The Mind, the Temper of the mind, the Holy Ghoſt, and he underſtands it of the laſt. I have two things to ſay here. The one is, as to his ſecond ſignification: The temper or diſpoſition of the Mind, is either of Nature only, and belongs to the Spirit of man within him; or of Grace, and belongs to the Spirit of God, that works it. Of this Temper, the Author muſt be underſtood to ſpeak, when he ſpeaks of the Spirit of Faith, Fear and Love. The other is, that there are more ſignifications of the word Spirit than theſe, which himſelf knows. Every ſpirit which confeſſeth ſeth Chriſt, in John, is (I think) as much as every Doctrine. Which by the way does put me in mind to ſay thus much, that when this Author comes to ſpeak of things which are common heads, and only require a grave and comprehenſive Divine to marſhal them, he does methinks appear to me ſo lank, as I cannot tell well whether that which he ſaies be ſolid or no, becauſe I am ſure it is not full: though when he falls upon ſeveral particular things, he ſeems to look through them well. By the operations of the Spirit he underſtands (and defines them) thoſe which are on the mind, to cauſe certain qualities, promiſed in the Goſpel, and continued in all ages. I have two things therefore to ſay here likewiſe. One is, that though this were never ſo much too ſhort, there is no body in the main of what is ſaid, is like to contradict him. Dr. Owen by the Spirit underſtands the Holy Ghoſt, as he does; and by the Operations of it, what he does. And why then will he fall foul on the Dr.? When he agrees with him in the ſubſtance, what need is there he ſhould purſue a flea in the circumſtances of words only, or variety of expreſſion? Another is, that where he excepts at the Doctor for alluding in his words to ſome Texts that ſpeak of miraculous gifts, and ſo cannot be applied to us, and alſo for a critical note (he had before) on the Hebrew word [put on him] Iſa. 42.1. from whence he collects that in Gods giving us the effects of his Spirit, the Spirit it ſelf is alſo given, I will compound with this Author. The Doctor ſhall ſubmit his critical note to the Spirit of the Prophets, and this man ſhall let the Doctor ſpeak but the ſame things by way of alluſion to Scripture (whether they be proved thereby or not), which other Divines do ſpeak and affirm ordinarily without that alluſion.
In his ſecond Chapter he ſhews us what theſe effects are, for the producing of which, the holy Spirit is given; which he undertakes to do here from that Text, Luke 11.13. where, After two parables of the man asking three Loaves for his Friend, and of a Son asking Bread of a Father, our Saviour tells us, that God will give his holy Spirit to thoſe that ask him. From hence he gathers that the effects for which God gives his Spirit are ſuch as are needful, becauſe it is Bread the Son and the Friend asks: and profitable, becauſe a Fiſh and Egg alſo is given. Here he tells, that our need is to be meaſured by the end; That the end is our ſalvation. Conſequently, the Spirits operations on the mind are to produce all thoſe effects as are neceſſary to eternal life. Theſe are Faith, Knowledge; All Vertue or graces which make us practical Chriſtians; and Perſeverance. Here are his needful effects: then his profitable, and not neceſſary, are degrees of Goodneſs, which are more highly ſo; or degrees of Knowledge, that are leſs profitable. Here he diſcourſes whether God does give the Spirit for theſe things profitable upon our asking; and tells us, God may give us things better or more ſutable, and ſo deny them. Then he ſhews us how the Spirit is prayed for in the Lords prayer, becauſe when we ask for any grace or vertue, we ask for him to work it. In the whole then of this Chapter we have nothing againſt the Doctor, or the Doctor againſt him, but a good Sermon I ſuppoſe we have, which he might have preached ſomewhere, and adapts it to this occaſion; which makes it look (though well, yet) feat, and unlike a beaten Divine; who in ſhewing what the effects of Gods Spirit are, would have caſt them into ſome proper and fuller order, and then proved them by Scripture, and quite let alone this Sermon.
His third Chapter is about Regeneration, which he makes room for by an Objection, that this will be thought but a lame account of thoſe qualifications that are needful to ſalvation▪ ſeeing one thing moſt neceſſary thereunto is omitted, and that is Regeneration. And here then muſt Regeneration be brought in and ſhewn us, that it is not ſuch a thing as Dr. Owen makes it, but is comprized in his Moral graces and vertues. Regeneration then as a ſtate (he defines it) is to become a ſincere Diſciple of Jeſus Chriſt. And here, though one might well require a little more accuracy in a definition, there is no body like to differ with him upon the matter. The Doctor may uſe other terms and expreſſions, and he uſes theſe, but they both intend the ſame thing. This is certain, He that doth righteouſneſs is born of God. The Doctor belike hath ſaid, that Regeneration is a proper Term, and he will prove it to be metaphorical. Be it ſo. The Doctor muſt be candidly underſtood then, that he means, it is a proper metaphor. To wit, that there is ſuch a ſecret and powerful work of the ſoul ſignified thereby, as does bring in a new diſpoſion into the inner man, as well as reforms the outward life, which is, that only in effect he contends for. Let them grant (ſaies the Doctor) that their Moral reformation of life does proceed from a Spiritual reformation of our nature, the difference will be at an end. And what ſaies this Author? He anſwers. This difference is at an end before it began, for we have alwaies granted it. And why is the difference up then, that hath no beginning or cauſe for it? The Doctor is perhaps too warm in the alluſion, but the meaning is acknowledged the ſame with his, who is as it were quite cool and off from it. There is indeed one point as to the manner of the Spirits operation, wherein theſe two Champions will differ, but that belongs to another Chapter. Here he ſpeaks of Regeneration only as a ſtate, and therefore I pray let him be quiet yet a while, till he comes thither.
In his fourth Chapter he laies down the ſeveral graces of the holy Spirit; which having done once before, I cannot apprehend it to be momentous in his making two Chapters of it. Theſe graces then again are Faith, Teachableneſs in order to it, All Chriſtian vertues, The improvement of them, Progreſs in them, Perſeverance to the end. To this we oppoſe nothing, and there is no diſſention with the Doctor. The Doctor (or another) perhaps would have marſhalled theſe things otherwiſe: but that all theſe are the operations of Gods Spirit, or ſuch effects for which the Holy Ghoſt is to be implored, is beyond diſpute amongſt us. What he hath thruſt in here upon that ſubject of Gods dwelling in good men, I take to be another excellent good Sermon.