Peaceable Disquisitions, Chapter 1
PEACEABLE DISQUISITIONS. Which Treat Of
The Natural and Spiritual Man.
Preaching with the Demonſtration of the Spirit.
Praying by the Spirit. Aſſurance.
The Arminian Grace. Poſſibility of Heathens Salvation.
The reconciliation of Paul and James
The Imputation of Chriſt's Righteouſneſs; with other Incident Matters.
In ſome Animadverſions On a Diſcourſe writ againſt Dr. OWEN's Book of the Holy Spirit.
By JOHN HUMFREY.
Doing nothing by Partiality.
LONDON, Printed for Thomas Parkhurſt, at the Three Crowns and Bible, the lower end of Cheapſide. 1678.
Peaceable Diſquiſitions.
CHAP. I.
Of the right underſtanding of the Apoſtles Natural and Spiritual man, and of Preaching with the Demonſtration of the Spirit and of Power.
HAving met with a Book entituled, A diſcourſe concerning the operations of the Holy Spirit, in confutation of Dr. Owen upon that Subject, I cannot but be tempted to make ſome Animadverſions upon it, whether out of conſent to the Authour in many things, or diſſent in others: for a Reſentment to ſee how nothing almoſt of this Doctor's can come abroad (though in matters onelyonly practical, and not polemical) but there is a generation of men upon the wing ready to fly upon it, as if they were never ſatiſfied unleſs they could render that worthy perſon quite uſeleſs to the Church in all his Labours, is enough to put me upon it.
I do acknowledge that this freſh Antagoniſt of his does appear to me to be a man of very ſmart abilities, and of a maſculine ſtyle, regarding his conceptions without affectation of words, for which I value him, and I am beholding to him for the pleaſure which he hath given me in the liberality of his notions: yet do I think really that he and his conſorts, ſuch as the Authour of the Eccleſiaſtical Polity, and the like, are to be blamed for two things.
The one is, their Immorality (as I judge of it) in treating ſuch men as Doctor Owen as they do, with ſo much ſlighting and contempt, and that without either any regret of conſcience for the injuſtice and wrong (which to ſpeak unworthily of the worthy muſt be) or due reflexion upon their own mortality and imperfections: And who are we, that enter into compariſon?
The other is, their intrenchment on things ſacred with the ſame boldneſs and liberty of ſarcaſme as in things common; whereby in their endeavor to expoſe a Party, and this Doctor to ſcorn, they do bring Religion it ſelf into a lighter eſtimation. I ſpeak this chiefly in regard to ſome Books writ by way of Dialogue; for I find this Gentleman reſtraining himſelf one place upon that account.
I will ſuppoſe this Authour to have ſtudied Divinity about Ten years, allotting his former life for other accompliſhments, and the Dr. to have ſtudied theſe things Forty years: I do think now, if this Gentleman had had a little miſgiving in his mind at the conſideration of this imparity, and thereupon expreſſed, if not more Reſpect, yet ſome more Modeſty towards the Dr. it would have caſt ſome better grace on his undertaking.
In this Preface, the Dr. belike having ſaid in one of his Books, ſpeaking to the people, You are in a miſerable condition, if you have all this while relyed upon the authority of men in heavenly things. This ſeems to imply (ſaies the Gentleman) that all men are in a ſtate of damnation who rely upon the honeſty and wiſdom of their Spiritual Guides in matters of Faith: But — I hope ſome of thoſe do ſo firmly believe the Truth, upon the Teſtimony of God's Miniſters, as to live according to it; which if they do, God forhid that I ſhould ſay they are in a damnable condition. If I may take my conjecture from this leſs virulent paſſage in the Preface, into what odious conſtructions the Drs. words are like to be wiredrawn ſtill throughout the Book; it will be to no purpoſe I count for me to go about the redeeming the Dr. from abuſes, which are ſo multiplied upon him of all ſorts, and on all occaſions, as pleaſes theſe Authours prejudicate minds: but to attend rather other matters, which ſhall adminiſter occaſion for the ſtriking of light, or the free purſuit and improvement of Truth, that ſhall offer it ſelf as we go along, to our mutual edification.
This is my opinion, that Dr. Owen is a man of that eminent Learning, and all ſorts of Worth, both as a Sholar and Civil Gentleman, that he deſerves other Treatment from theſe men, and is above my Vindication.
In this Book, after the Preface, we have an Introduction, and Seven Chapters.
The Introduction preſents us with a diſſertation about one place of the Apoſtle, which is much canvaſſed in the Arminian Controverſie, and does therefore require our firſt attendance, The words are theſe, The natural man receiveth not the things of the Spirit of God, for they are fooliſhneſs to him: neither can he know them, becauſe they are ſpiritually diſcerned.
By the Natural man, this worthy perſon underſtands one that is governed onelyonly by Reaſon: and by the Spiritual man, he underſtands him that receives and judges of things by the Scriptures. The natural man now (ſaies he) receives not thoſe Doctrines of Chriſtianity, the truth whereof is not diſcoverable by natural reaſon, becauſe they are fooliſhneſs to him, in that they cannot be proved hereby: and he cannot know them, becauſe they are ſpiritually diſcerned, that is, becauſe they are made known onelyonly by Revelation, which the natural man either hath not, or rejects. See here an interpretation which looks grave and ſolid as well as ingenious; but whether it be indeed the right or no, we are to judge by the conſiſtency of it with the place. In the twelfth verſe before the Text, the Apoſtle ſaies, That we have received the Spirit of God, that we may know the things, which he had before called the deep things of God: And in the verſe next after the Text he tells us, The ſpiritual man judgeth all things. It is apparent then that the ſpiritual man in the one verſe, and he that hath received the Spirit in the other, muſt be one: But the Revelation of the Scriptures without us to judge of things by, and the Spirit of God within, either inſpiring theſe things, or operating on the mind to underſtand them, are two things, and conſequently, if the Spiritual man be him that hath received the Spirit within to know the things of God, it muſt not be him that hath onelyonly received the Scriptures, and rejects them not. Beſides this, a man may receive the Scriptures as the Revelation of God, and judge of Doctrines by it, and be much skill'd in the letter of it, as the Socinians are, and yet not receive the great myſtery thereof, God manifeſted in the fleſh: And how does the ſpiritual man judge of all things, if this be the ſpiritual man? Nay, how can it be ſaid of him, that he is judged of none, ſeeing as he judges all things by theſe Scriptures, ſo is he judged of all, in what he holds, by the ſame?
There is another interpretation therefore (for it is another, and this Authour muſt not compound his with it) to be laid down in the ſecond place. By the natural man, which is foreign, we may underſtand him who hath onelyonly the foreign, or reaſonable ſoul derived from Adam; and by the ſpiritual man him who hath received the foreign, or that Spirit which is from Chriſt. The firſt man Adam was made a living ſoul, the ſecond Adam was made a quickening ſpirit. This Spirit, as it was promiſed to be poured out upon men in the latter daies, which was the time of the New Teſtament; ſo do we find it given ordinarily at their Baptiſm and Confirmation; as we read in the Acts, and as we find in this Epiſtle. The manifestation of the Spirit is given to every man to profit with all. Where we have this Spirit given, and that to every one: and the Manifeſtation of it, foreign. That manifeſtation poſſibly might be by ſome Shechinah, ſometimes on the heads of the baptized: but the certain meaning appears in the following verſes, to be by the miraculous gifts then poured out. Among which gifts, one of them was the Diſcernment of myſteries, Spirits, that is, Doctrines; and ſo is the Spirit given and received (we are to ſuppoſe) in this place. We have received the Spirit of God, ſaies the Text, to this effect, That we may know the things which he hath freely given us. The whole meaning then is thus, the foreign, the man who had not this Spirit then poured on him, could not diſcern thoſe things of the Spirit as others of them could, who had it, becauſe theſe hidden things were diſcoverable by that miraculous gift; and he having not the Gift to diſcern them, muſt judge of them by natural reaſon onelyonly, and ſo they were fooliſhneſs to him; when as to them who had it, they appeared the Power of God, and Wiſdom of God. And of this Spiritual man ſo interpreted, that is, the inſpired man, one that had the mind of Christ in the laſt verſe, and that received the Spirit in the tenth, for this effect, the diſcernment of theſe things; it is eaſie to underſtand how he could judge all things, and be judged of none, in regard that this inſp…ration within could be diſcernable to himſelf onelyonly; and ſo the text and context, and the whole chapter ſhall be made to agree throughout, one verſe with another. Nevertheleſs there is one inconvenience this interpretation is liable to, as will make it to be refuſed by moſt men, when we have ſaid all we can. It is this, that if this be the meaning, then muſt this whole place be applicable onelyonly to thoſe Chriſtians in the Apoſtles daies, and no Chriſtian at this time can be concerned: That is, if this be the ſenſe, then is there no man now that hath received the Spirit of God, that he may know the things of God; no ſpiritual man now in the true ſenſe of this place, but all muſt be natural men onelyonly, as having not the Spirit according to this interpretation; when yet the giving of the Spirit otherwhere, and in the ſenſe of other Texts, is a branch of the New Covenant; and he that hath not the Spirit of Chriſt (St. Paul ſaies in another place) is none of his.
There is a third Interpretation therefore, that by the Natural man and Spiritual man we are to underſtand the Ʋnregenerate and Regenerate man, that is, one that hath not, and one that hath received the Spirit to the ordinary effects of it, which is illumination and ſanctification. And this is the moſt general Opinion and Interpretation which is received by our Divines, and ſo taken up by Dr. Owen, however elaborately he hath improved it: ſo little reaſon hath this Gentleman, or any others, to make any aſſault on him for that matter. When the unre… rate man then in the Text is ſaid not … things of the Spirit, or Doctrines of Chriſt, … he cannot (that is, morally cannot) receive … meaning of our Divines in general is this, that … does not, or cannot receive or diſcern them ſo as to ſavour them, or reliſh them; he does not, or cannot embrace them in his heart, as good to him, or ſo, as to lead his life according to them. In ſhort, he cannot receive them ſo as to apply them. And this is a Truth never to be gainſaid by this man; though which of the three Interpretations is to be preferr'd, I paſs not my own judgment.
Let us hear this Authour's Objections. The Doctor (ſaies he) does grant that an unregenerate man may aſſent to the truth of the things of God; and if he can aſſent to them, he can ſee a conformity in them to God's Attributes, and a ſuitableneſs to the ends of the Goſpel; and if he can ſee this, then will they not appear fooliſhneſs to him; and conſequently he can know them. Every one will anſwer to this. There is a Speculative and a Practical knowledge. When our Divines ſay, the unregenerate man cannot know theſe things, they underſtand it of a Practical knowledge; he does know them ſpecial lively, but he hath no vital, experimental knowledge of them: And when the reaſon is given in the Text, becauſe they are ſpiritually diſcerned, we muſt expound ſpiritually, i. e. by the aſſiſtance of God's Spirit, according to this third Interpretation. The Natural man does not receive, know, or diſcern theſe things of God, as able (I account) to apply them, becauſe they are diſcerned onelyonly by a ſupernatural aſſistance of the Holy Ghost; which they, having not, cannot do it. I will anſwer farther. The Spirit may be given and received to divers effects: on her for illumination and conviction, or for converſion and ſanctification. If the Natural man, who is one without the Spirit, hath not the Spirit at all to illuminate and convince him, he believes not the Doctrines of Chriſt, though he hears them. There is no man can ſay that Jeſus is the Lord but by the Holy Ghost; and while he in his heart believes them not, they are indeed to him but fooliſhneſs; when if he hath the Spirit but to enlighten and to convince him, he may dogmatically receive them, going ſo far; and yet until he hath the Spirit alſo to convert him and ſanctifie him, he cannot diſcern them (I muſt ſtill ſay) ſo, as to apply them to his ſalvation.
Here are three Interpretations then propoſed to them who pleaſe to ſtrive for maſtery: I have but one Note more to add out of this Authour. By being ſpiritually diſcerned (ſaies he, ſpeaking of theſe things in the Text) is meant their being known, understood, and judged of by the revelation and testimony of the Spirit. Thus much is right, and muſt be agreed upon by all three Interpretations; onelyonly their difference then alſo muſt be laid down. This revelation or testimony of the Spirit therefore, is either external, or internal. The firſt Opinion (which is this Author's) will have this revelation external, and ſo ſhall he that hath the Scriptures onelyonly, be accounted to have the Spirit, and to diſcern theſe ſpiritual things. The other two Opinions will have this teſtimony or revelation internal; ſo that without the Spirit's operation within, the man is to be held a Natural man, and not to underſtand theſe things. This internal revelation of the Spirit then, is either extraordinary in the miraculous gifts and diſcernment of the Primitive times; and the ſecond Opinion is, that the place is to be underſtood of theſe gifts, and ſuch workings of the Spirit as do not belong now to ours: or it is ordinary in the work of illumination and converſion, which ſtill continue in the world: and the third Opinion (which is the Drs.) reſts in this, as of moſt concern to us, and moſt eaſie of admiſſion.
There is a fourth Interpretation. By the foreign may be underſtood the Senſual man; and by the foreign, the intellectual contemplative man. The Platoniſts do diſtinguiſh their foreign, and ſome of our Platonical Divines do favour this Expoſition. To confirm it, there is that Text in Jude may be produced, where the foreign are ſo tranſlated, ſenſual, not having the Spirit, with other places where foreign & foreign are oppoſed. This Note by the way I take up however, that foreign & foreign, are indeed the ſame: But this interpretation I think too extreamly oppoſite to the firſt, which is our Authors; for theſe mens ſpiritual man is no more than his natural man; and I am ſatisfied with him, that no man of the higheſt attainment by contemplation can be able to find out any of theſe things in the text which depend on Gods Soveraign Will, and can be diſcovered only by his Spirit. For, As no man knoweth the things of a man (ſaies the text) ſave the ſpirit of a man which is in him; even ſo the things of God knoweth no man but the Spirit of God. Theſe things of God are (I ſay) the arbitrary councils of God's will for the ſaving man by his grace in and through Jeſus Chriſt, which lies not within the ſcheam of Nature, and come not therefore within the ken of humane underſtanding; unleſs they be made known to us either by inſpiration of them into our ſelves, or by the Revelation of them, through the Spirit, by others.
There may be haply more Interpretations than theſe (for I conſult not Commentators): but if any be apt to mingle the two former into one, for confutation of the third, becauſe it is Dr. Owens, I do apprehend ſuch, to betray a precipitate diſaffection, rather than a ponderous judgement. I know that the firſt and ſecond (this Authors, and the Friendly Debaters) may be made uſe of to confute the third, which is the received interpretation, and the Doctors: but ſo may the third and ſecond be uſed to confute this Authors: and yet that will neither make the firſt and ſecond, nor the ſecond and third to be the ſame. That interpretation which gives ſuch a ſenſe of the Chapter as makes the receiving the Spirit there applicable only to the Chriſtians in the Primitive times, cannot be the ſame with that which gives ſuch a ſenſe of it as makes it applicable to Chriſtians now, whether all of them, regenerate and unregenerate who have but their Bibles, as this man will have it, or thoſe only who are partakers of it to the effect of Regeneration, according to Dr. Owen.
Let us look the Gentlemans Introduction now again over, and we ſhall find that the braggery of that Interpretation which he hath advanced to confute Dr. Owen, does lye herein, that every one who hath the Scriptures, and does not reject them, muſt have the Spirit in the Text to diſcern the things of God, and the Doctor muſt be a very proud man who does number himſelf among ſuch, and will allow the Regenerate only to know them. This muſt be ſhewn by all means, what an abſurd perſon the Doctor is, who will have an almighty, irreſiſtible, new light brought into the ſoul by the Holy Ghoſt (that is, a work of illumination on the mind, and converſion on the heart) to enable a man to diſcern theſe things, when by the Spirit according to him we are to underſtand the outward revelation of the Word only, which all have, to enable them to diſcern the ſame.
There is one notion for all this, which is much inculcated by him, that ſeems to verge upon a mixture of the two firſt Interpretations, by ſetching in ſomething from the ſecond into his, which upon the account of corroborating, is but ſome confounding himſelf firſt, for confutation of the Doctor. The Apoſtle (ſaies he) propoſes the demonſtration of the Spirit, and of power to judge of the truth of the Goſpel; and he alſo propoſeth the comparing ſpiritual things with ſpiritual to judge of the ſenſe of the Doctrines of it. Again, Things that are ſpiritually diſcerned are thoſe which be diſcernable only by the revelation of the Spirit. That is, by the teſtimony of the Spirit in miracles as to the truth of them, and by comparing one divine revelation with another, as to the meaning of them. I love the Author for this, becauſe, I muſt confeſs, it ſeems to me to be very neatly ſpoken; and yet it is but a tale when he hath ſaid it. The Apoſtle diſtinguiſhes not the truth of the things of God in the Text and the meaning of them. 'Tis he makes the diſtinction, and puts it on the Apoſtle, as if he intended that which came not once into his mind: Nor does the Apoſtle propoſe theſe two ways of diſcerning things ſpiritually, but himſelf propoſes them. I do not think the Apoſtle to be ſo double minded as to underſtand two things by this one expreſſion, ſpiritually diſcerned. If he intended by it that the truth of the things revealed was diſcerned by the teſtimony of the Spirit given thereunto by miracles, he intended not by it that the meaning of them is diſcerned by the teſtimony of Scripture. And e contra, if he intended the later, he meant not the former. The Apoſtle, I believe, had but one meaning, though theſe two things be true aſunder. There is no man can be ſure that by the demonſtration of the Spirit in this Chapter, and the comparing ſpiritual things with ſpiritual, the Apoſtle intended two things, or two wayes of that Spirits teſtimony: it is more likely that the later expreſſion does de induſtria expound the former. To wit, that when we find out any truth or doctrine by comparing one Scripture with another, this is the demonſtration of the Spirit intended in the place; which I ſhall have occaſion to ſuppoſe again by and by, in regard to another Writer. If they are two ſorts of teſtimony, no man can be ſure that he intended them both (I ſay ſtill) by that one explanation. And who can tell moreover whether the Apoſtle meant, by his comparing ſpiritual things with ſpiritual, the comparing one inſpiration with another (which belongs to the ſecond): or one Scripture with another, that is the revelations of the New with thoſe of the Old Teſtament (which is proper to the firſt interpretation). The man who had a Revelation within muſt have the truth of it and meaning both confirmed to him by that inſpiration, ſo that to diſtinguiſh of the truth and meaning of a doctrine inſpired (that is as to ſuch) is certainly of no ſignification: And as for thoſe who judge of any doctrine by the Scriptures, they are but rightly to underſtand the meaning, and they have the truth by that underſtanding. Where the Revelation or Doctrine is divine, the truth and meaning are one another. As for the confirmation of Chriſtianity by miracles, and more particularly by the effuſion of Gifts in the Primitive times, it does not belong to this Author's, but the ſecond interpretation.
And from hence ariſes another objection againſt the Doctor, It is from the demonſtration of the Spirit we read of in the fourth verſe, by which, this quick Divine (I ſuppoſe) after the famous Author of that book entituled the Friendly Debate, does underſtand the miraculous operation of the Spirit in thoſe times. When the Apoſtle preached the Goſpel at firſt, the Holy Ghoſt fell on the hearers, and they ſpake with tongues, underhood myſteries, and could do miracles. This was an undenyable teſtimony to the divinity of their Doctrine, ſo that no man can Preach (out of doubt) with ſuch demonſtration now in our dayes. If this then be the meaning of the Spirit in that verſe, it muſt be the meaning of it in the verſes following (that is to judge tightly, and the defect of this ready man is here, that he hit not on our intimation before). Conſequently, as this demonſtration of the Spirit (if it be ſo) is by thoſe miraculous gifts: the receiving the Spirit there muſt be in thoſe gifts, and particularly the gift of diſcerning, ſo the ſpiritual man muſt be him that had that gift, the Natural man him that had it not, whereby the one could judge of all things (that is, thoſe things in the Text), the other could not know them, upon that account. And this is both againſt the Authors, and the Doctors interpretation. The Doctor underſtands the Text ſo as no man can diſcern the things of God ſpiritually, unleſs he be regenerate: this Gentleman to oppoſe this, will have all underſtanding Chriſtians be able to underſtand them ſpiritually, becauſe they have the revelation of the ſpirit in the Scriptures (and why not demonſtrate them ſo by the Spirit likewiſe); And yet is he unhappily lead (I apprehend by the Friendly Debater) to give ſuch an expoſition of one of the verſes of this Chapter, as the reſt being carried on accordingly, his own interpretation and the Doctors both are quite gone: That is, when this ingenious man hath offered ſo handſom a ſenſe of this Text as to render the place gratefully applicable to all Chriſtians, and in ſo much larger a capacity than the Doctor (as the unregenerate are more than the regenerate) he does by one inadvertant leading conceſſion fall into theirs, as does make this place proper only to the primitive times. Such need have they who are too forward in charging others with inconſiſtencies, to look to themſelves, that their own writings be conſiſtent, with a mature judgement, and the fear of God, in doing to others as they would be done to by others.
I will therefore now turn to ſome words of the Friendly Debater himſelf, and in the mean time make this ſtand. The revelation which a man hath from without, and the underſtanding accordingly this receiving the Spirit by having the Scriptures, and judging all things by them, is one thing: and the revelation which he hath from within, and underſtanding the receiving the Spirit by the miraculous gift of diſcernment, by which he judges of theſe things, ſo as indeed he can be judged of none, is another. Either let this Author cleave to his own Expoſition, and forſake the other; or let him forſake his own, and cleave to the other. And hereby ſhall all arguments gathered from this place of Scripture, about any point in diſpute in our dayes (ſuch as are the doctrines of free grace, and free will, and of the ſubject of this Authors Book, (the operations of the holy Spirit) be laid to ſleep, and give us no trouble.
The words I mean of the Friendly Debate, are theſe, becauſe they afford us ſome farther neceſſary matter.
The Aſſembly of Divines when they direct men how to perform their Miniſtry doe not ſpeak ſo in their Directory as to be underſtood; ſince they cannot propheſie, nor ſpeak with tongues, nor demonſtrate their doctrine by miracles, as the Apoſtles did. I would gladly know what they mean by delivering the truth in the demonſtration of the Spirit and of power; I am apt to think it would puzzle a new Aſsembly to tell us in plain words what they intended by that phraſe. Let me deſire you not to uſe words without ſenſe belonging to them, and to entreat your Miniſter that he would hereafter forbear to pray to God, he may ſpeak ſo as no body now can hope to do. I wonder at you, that you ſhould not diſcern the Apoſtle ſpeaks there of the wonderful work of the Holy Ghoſt. I doubt your Miniſter is not inlightned, becauſe he doth not inſtruct you better in the Scripture.
I do not here diſlike this liberty of conception in ſo well-ſtudied an Interpreter of Scripture as I take that Writer to be, that when the Apoſtle ſpeaks of his own Preaching in the demonſtration of the Spirit and of power he accounts it to be underſtood of that confirmation of the Chriſtian Doctrine by the miraculous gifts as was in thoſe times: yet when he proceeds to ſo univerſal an adventure as to forbid every Miniſter to uſe that expreſſion henceforward any more in his prayer, the ſingularity offends.
In the Liturgy we have theſe words in a prayer. Almighty God who alone workeſt great miracles, ſend down upon our Biſhops and Curates the helpful Spirit of thy gr…ace. This expreſſion does allude to the miſſion of the Holy Ghoſt at firſt on the Apoſtles, when there appeared eleven tongues and f…r on ea…h of them; and the Church does pray here in this ſenſe, that God who wrought that great marvel on the Apoſtles in ſending down his Spirit and gifts at firſt, in that extraordinary manner and way as he did upon them for ſitting them for their Office, would be pleaſed to vouchſafe the grace and gifts of the ſame Spirit on our preſent Miniſters (whether ſuperiour or inferiour) in that ordinary manner and meaſure full, as is ſit for ſuch as do ſucceed them in that great imployment. I may preſume (I doubt not) to ſay the ſame here, that ſuppoſe the Apoſtles Preaching in the demonſtration of the Spirit and of power to lye only in thoſe miraculous gifts or effects of the Holy Ghoſt now ceaſed, the Miniſter while he prayes to God for his bleſſing that he may preach ſo, is to be underſtood in the like alluſion and meaning: to wit, that as God enabled the Apoſtles in their time to ſpeak in the demonſtration of the Spirit and of power, whatſoever that was; ſo he would aſſiſt him in ſuch a way and manner now as is but ſutable to the preſent work and his ordinary operation.
Thus much I ſay upon ſuppoſition of our ſecond, and this Debaters Interpretation: but I muſt confeſs I do not find my ſelf convinced in the reading the Text, that this interpretation is indubitable. … (at leaſ… for Dr. Owens, and his …) from the place againſt it.
1. I ſee not any thing that will reſtrain our ſenſe … n…ceſſity to that meaning, and we are not to be … in our allowances to the thoughts of others, who keep to the analogy of faith without cogent reaſon.
2. The demonſtratiin of the Spirit and of power is oppoſed to the excellency of ſpeech, or enticing words of mans wiſdom. But the Apoſtles ſpeaking with tongues or his miraculous gifts does not oppoſe the eloquence of man or excellency of words, but rather agree with it. That which does in the moſt direct ſenſe oppoſe the excellency of ſpeech and enticing words of mans wiſdom, is plain truth which the Spirit teaches.
3. The Apoſtle proceeding on in the Chapter ſpeaks not of himſelf only, but of the whole Church. Now we have received not the ſpirit of the world, but the Spirit which is of God, that we might know the things which are freely given to us of God. That which all the faithful do know by the Spirit as well as the Apoſtles, cannot be miraculous or extraordinary. Such is the demonſtration here. Or thus, That which is common to all the faithful, and not peculiar to the Apoſtles and primitive times, or to any particular perſon, cannot be miraculous or extraordinary. Such is the receiving the Spirit here, and conſequently the demonſtration of it.
4. Thoſe things the Holy Ghoſt teaches a man by comparing one thing with another, as ſpiritual things with Spirituals, which is by way of ſtudy and diſcurſive reaſon, are not demonſtrated in a way miraculous and extraordinary, belonging only to the Apoſtles and not other Miniſters of Chriſt: But ſuch was the Apoſtles ſpeaking here, Which things alſo we ſpeak, not in the words which mans wiſdom teacheth, but which the Holy Ghoſt teacheth, comparing ſpiritual things with ſpiritual.
5. The following compariſon between the natural man and the ſpiritual man, that one receives or reliſhes not the things of God as diſagreeing to his judgement, and the other does, ſeems more aptly to be underſtood as it is ordinarily of the regenerate and unregenerate, than of the extraordinarily inſpired only, unto which this moſt curious Interpreters thoughts muſt lead him.
6. In the laſt place, I humbly offer an interpretation of this expreſſion, which if it be not the very meaning of the Text, as much of that which is urged here ſeems to atteſt: yet will it be ſufficient (I hope) to juſtifie our Prelates, Univerſities, Doctors, with the moſt of the Miniſters of the Church, as well as the Aſſembly, and the more plain and honeſt meaning Country-Preachers in their uſing the ſame ſo ordinarily as they do in their prayers. It is this: To ſpeak in the demonſtration of the Spirit is to deliver the very truth of Scripture, or the plain ſenſe of the Spirit in Scripture, in oppoſition to humane conceit or invention: and to ſpeak ſo is to ſpeak in Power, becauſe a man may expect that aſſiſtance of the Holy Ghoſt to accompany ſuch Preaching which he cannot upon other.
The Preaching of the Croſs is to them that periſh fooliſhneſs, but unto us which are ſaved it is the power of God. I am not aſhamed of the Goſpel of Chriſt, for it is the power of God unto ſalvation to every one that believes. Ye received it not as the word of men, but as it is in truth the word of God. The receiving the word as the word of God and not of man, is the receiving it in power, and the preaching it accordingly ſo, is the preaching it in power; and what that power is does follow, Which effectually worketh in you that believe. Our Goſpel came unto you not in word only, but alſo in power and in the Holy Ghoſt. This is my Covenant with them, My Spirit which is upon thee, and my words which I have put in thy mouth, ſhall not depart out of thy mouth, and of thy ſeed, for ever.