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or affirm that Jefus is the Lord, but by the Holy Ghoft. Because by no man is meant (édeis m&uanxds) no Spiritual Man, that is, no Man who is (either in reality or in pretence) endued with the extraordinary Gifts of the Holy Ghoft; for of fuch Perfons only the Apostle is there difcourfing. How abfurdly then do our Adverfaries argue for the neceffity of immediate Revelation in order to a Saving Chriftian Faith in all Chriftians whatsoever, from these words of St. Paul, which do fo plainly relate to those particular Chriftians only, who were endued with the extraordinary Gifts of the Holy Ghost?
25. If it be objected, that the manifestation of the Spirit is given to every Man to profit withals v. 7. I answer, that that Manifeftation of the Spirit which is there fpoken of, is not common to all Chriftians. For it plainly relates to thofe extraordinary Gifts of the Spirit, which the Apoftle specifies in the very next words, and which I have already fhewn to be appropriated to fuch particular Perfons, as the Apostle there calls Spiritual Men for that reafon. And accordingly the (inds) every Man or every one there mention'd, is not every Chriftian whatsoever; but every Spiritual Man, or every one of thofe Chriftians who were endu'd with the extraordinary Gifts of the Spirit. To every one of thefe Spiritual Men (faies the Apoftle) the manifestation of the Spirit is given to profit withal.
26. We are told, that St. Paul pray'd God to give the Spirit of Wisdom and Revelation to his Difciples at Ephefus, Ephef. t. 17. And what then? The Spirit of Wisdom and Revelation were fome of thofe extraordinary Gifts of the Holy Choft, which the fame Apostle treats of, 1 Cors H
12. and which I have fhewn to be not common to all Chriftians; and confequently by no means neceffary in order to a faving Faith. But will any Man affirm that what the Apostle pray'd God to give fome Chriftians in the firft Ages, is in thefe daies abfolutely neceffary for all Chriftians? Doubtless not only St. Paul, but all the other Apoftles pray'd God to beftow, not only the Spirit of Wisdom and Revelation, but alfo the Gift of Tongues, of Healing, &c. upon those Churches which they planted. But will it follow from thence, that the Gift of Healing, of Tongues, &c. are now neceffary for all Chriftians? The Apoftles might pray for, and God might bestow, what peculiar Favors he pleas'd; but furely we are not for that reafon to claim or expect the fame. 'Tis true, could our Adverfaries prove by fome other Argument, that the Spirit of Wisdom and Revelation here mention'd, muft of abfolute neceffity be had, before a Man can be endued with a faving Chriftian Faith; then this Text would encourage us to pray for it: but 'tis unreasonable for them to imagin, that it must of abfolute neceffity be had, because the Apostle entreated God to enrich the Ephefians with it. 27. St. Paul faies, that that which may be known of God, is manifeft in them, Rom. 1. 19. Now fay our Adverfaries, the Apoftle there fpeaks of the Heathens, who had not had the Gospel outwardly preached unto them; and therefore that which may be known of God, was made manifest in them by immediate Revelation. And if the Heathen World did enjoy immediate Revelation, then certainly we do enjoy the fame. But all this will ap pear to be a great mistake of the Apostles meaning, if we confider the Context.
The Apostle had faid, v. 18. that the Wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; and then proceeds to fhow, that the Heathen World are inexcufable for being guilty of fuch vile practices as were then common amongst them, Because That which may be known of God, is manifeft in them; for God hath fhewed it unto them. For the invifible things of him from the Creation of the World are clearly feen, being understood by the things that are made, even his eternal Power and Godhead; fo that they are without excufe. Because that when they knew God, they glorifyed him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkned. Profeffing themfelves to be wife,they became fools; and changed the glory of the uncorruptible God into an image made like unto corruptible Man, and to birds, and four-footed beasts, and creeping things. Wherefore God also gave them up to uncleanness through the lufts of their own hearts, to difhonour their own bodies between themselves; who changed the truth of God into a lie, and worshipped and ferved the creature more than the Creator, who is bleffed for ever. Amen. For this caufe God gave them up unto vile affections, &c. Rom.1.19--26.
In these words the Apoftle fhews, 1. that the Heathens were therefore moft debauched in their Lives, because God had left them to themfelves; 2.that God had therefore left them to themselves,because they had forfaken him, and ferved Idols; 3. that they were therefore inexcufable in their Idolatry, because the Works of God, which were alwaies before their eyes, were fufficient to demonftrate his being, and that he neither was, nor could be, fuch an Idol as they worshipped; 4. that, because God's works were fufficient to demonftrate his being, and H 2
that he was no Idol; therefore that which may be known of God, is manifeft in them; for God hath fhewed it unto them. So that that which may be known. of God, is his Being and Nature, his Eternal Power and Godhead, and that he could not be an Idol. And his Being and Nature, his Eternal Power and Godhead, and that he could not be an Idol; thefe things, I fay, which are that which may be known of God, are therefore manifeft in them, because God had fhewed them unto them. And they were therefore fhewed unto them, because his Works were alwaies before their eyes. And confequently, the Works of God being always before their eyes, were the cause of his Being and Nature, his Eternal Power, c. being manifeft in them. And God's affording them his Works to contemplate, was the way which He took to fhew unto them that which may be known of him, viz. his Being and Nature, his Eternal Power and Godhead, and that he could not be an Idol.
And thus have I overthrown our Adverfaries interpretation of this controverted Text. For the Apoftle does not fpeak of the Gofpel's being immediately revealed to the Heathens; but only fhews, that they might by the bare Contemplation of his Works have known God's Being and Nature, his Eternal Power and Godhead, and that he could not be an Idol. And furely it will not follow, that because the Heathens might by the bare contemplation of his Works, have known God's Being and Nature, his Eternal Power and Godhead, and that he could not be an Idol; that therefore, I fay, they did enjoy immediate Revelation.
If it be objected, that the Text faies, that that which may be known of God, is manifeft (not tẻ, but) in them; and therefore it must be manifeft, not by
the Contemplation of the Works of God, but by fome inward difcovery or immediate Revelation thereof; I answer, that the Apoftle exprefly declares, as has been proved, that it is therefore manifeft in them, because God hath fhewed it unto them ; and that God hath fhewed it unto them by his Works; and confequently it is manifeft in them, not by an inward difcovery or immediate Revelation, but by the Contemplation of the Works of God. Wherefore if the phrase in them, upon which the strength of this Objection is built, feem harth; it must be altered, as well it may and ought, if we confider the Original. For & aus, which our Tranflators have rendred in them, fhould have been rendred among them. For the Particle & ufually fignifies among, when it governs a word that betokens Multitude, as a does; and the Context fo plainly requires this fignification, that 'tis strange our Tranflators were not aware of it.
28. Our Savior faies, Neither knoweth any man the Father, fave the Son, and be to whomsoever the S Son will reveal him, Matth. 11. 27. From hence our Adverfaries conclude, that the Son reveals the Father, that is, the Father's Will, immediately. But the Text faies no more, than that the Son reveals him, that is, his Will; and this he may do either mediately or immediately. And where then is the Neceffity of immediate Revelation in parti
29. St. Paul faies, But when it pleafed God, who Separated me from my Mother's Womb, and called me by his grace,to reveal his Son in me, that I might preach him among the heathen, immediately I conferred not with flesh and blond, &c. Gal. 1.15, 16. Here, fay they, God revealed his Son in the Apostle, and confequently made his Son known to him by im