by repeated additions, in consequence of right use, it carries forward the human soul from one degree of religious proficiency to another, till it qualifies us to be "heirs of God, and joint heirs with Christ (g)." "Unto you that hear, shall more be given (h);" "whosoever hath, to him shall be given (i);" "whosoever hath, to him shall be given, and he shall have more abundance (k).” But if we neglect, or do despite to the Spirit of grace, it will be withdrawn from us, " He that hath not, from him shall be taken even that which he hath (1)." The dictates of the Spirit, and the lusts of the flesh, are represented by St. Paul as contrary the one to the other (m);" if the former prevail, "the fruit is," those Christian graces and virtues enumerated by the Apostle, which will make us "meet to be partakers of the inheritance of the Saints in light (n);" if the latter, "its works are," that catalogue of crimes and vices which he declares will exclude those them; enlightening their minds, rectifying their wills, purifying their affections, directing and assisting them in their practice; the which holy gift (if not abused, ill-treated, driven away, or quenched by their ill behaviour) will perpetually be continued, improved, and encreased to them." Barrow, v. 3. p. 371. Ed. 1722. (g) Rom. c. 8. v. 17. (i) Luke, c. 8. v. 18. (1) Mark, c. 4. v. 25. (n) Col. c. I. v. 12. (h) Mark, c. 4. v. 24. those who do them, from the kingdom of God. This opposition of the flesh to the Spirit, and the precepts to "walk in the Spirit (o);" "not to quench the Spirit (p);"" not to grieve the Spirit (q);" with others of a similar nature, plainly prove, that the influence of the Holy Spirit may be withstood, and that it rests with ourselves whether we will obey its suggestions. Even St. Paul allowed the possibility of his having received the grace of God" in vain (r),” and surely the same possibility must be admitted with respect to all other Christians. "We must acknowledge," says Dr. Jortin, "that as the natural abilities with which God hath originally endowed men, are such as they can either use or neglect according to their choice and inclination; so the supernatural assistances afforded to men by the revelation of the Gospel and by the influence of the Spirit, are still in the nature of assistances, which may either be received or rejected (s)." "The whole analogy of nature shews, that we are not to expect any benefits, without making use of the appointed means for obtaining or enjoying them (t)." "The terms of Scripture represent the Spirit of God, as an assisting, not forcing power, as not suspending (0) Gal. c. 5. v. 16. (p) 1 Thess. c. 5. v. 19. Our (9) Eph. c. 4. v. 30. (r) 1 Cor. c. 9. v. 27. c. 15. v. 10. (s) Diss. (1) Butler, our own powers, but enabling them; as imparting strength and faculty for our religious work, if we will use them; but whether we will use them or not, still depending upon ourselves. Agreeably hereunto, St. Paul asserts, that there is no condemnation to them, who walk not after the flesh, but after the Spirit. The promise is not to them who have the Spirit, but to them who walk after the Spirit. To walk after the flesh, is to follow wherever the impulses of sensuality and selfishness lead us, which is a voluntary act. To walk after the Spirit, is steadily and resolutely to obey good motions within us, whatever they cost us; which also is a voluntary act. All the language of this remarkable chapter (Rom. 8.) proceeds in the same strain; namely, that after the Spirit of God is given, it remains and rests with ourselves whether we avail ourselves of it or not. through the Spirit do mortify the deeds of the flesh, ye shall live (u).' It is through the Spirit that we are enabled to mortify the deeds of the flesh. But still, whether we mortify them or not, is our act, because it is made a subject of precept and exhortation so to do. Health is God's gift; but what use we will make of it, is our choice. Bodily strength is God's gift; but of what advantage it shall be to us, depends upon ourselves. (u) Rom. c. 8. v. 13. If ye Even so, the higher gift of the Spirit remains a gift, the value of which will be exceedingly great; will be little; will be none; will be even an increase of guilt and condemnation, according as it is applied and obeyed, or neglected and withstood. The 4th chapter of Ephesians, verse 30, is a warning voice upon the subject; 'Grieve not the Spirit of God;' therefore he may be grieved: being given, he may be rejected; rejected, he may be withdrawn (u)." "Ye therefore, beloved, seeing ye know these things before, beware, lest ye also, being led away with the error of the wicked, fall from your own steadfastness: but grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ ()" hence it appears, that there was danger, lest those "who had obtained like precious faith (y)" with St. Peter himself, those to whom "Divine power had given all things that pertain unto life and godliness (z),” there was danger lest persons of this description should be "led away with the error of the wicked;" lest they should" fall from their own steadfastness," and "wrest the Scriptures to their own destruction (a)," although they had already received the (u) Paley's Sermons, p. 423. (x) 2 Pet. c. 3. v. 17. (y) 2 Pet. c. I. V. I. (z) 2 Pet. c. I. v. 3. (a) 2 Pet. c. 3. v. 16. "Grow in grace, the Holy Ghost. The precept, and in the knowledge of our Lord and Saviour Jesus Christ," proves, that there are degrees in grace and Christian knowledge, and that the growth and increase of these spiritual endowments must be the consequence of our own exertions. The inspired Apostle calls upon his Christian converts to "work out their salvation with fear and trembling," and adds immediately as a reason, "for it is God which worketh in you, both to will and to do of his good pleasure (b);" from which exhortation and the ground upon which it is urged, it may be inferred, First, That the personal exertions of Christians are necessary for salvation, else why should they be commanded to work out their salvation; and that too, "with fear and trembling," with an anxious care, lest their exertions should not be successful, and lest, from their negligence, the furthering help of the Spirit should be withdrawn? And, secondly, That God influences both the wills and the actions of Christians, "God worketh in you, both to will and to do." Thus does this passage incontestably prove both the energy of man and the operation of God, in the great work of salvation in what manner, or in what proportion, if I may so say, (b) Phil. c. 2. v. 12 & 13. God |