Chapter VIII: Part II: A dialogue between |Theogenes|, |Eusebius|, and |Theophilus|

_Theophilus._ MY heart embraces you both with the greatest affection, and I am much pleased at the occasion of your coming, which calls me to the most delightful subject in the world, to help both you and myself, to rejoice in that adorable Deity, whose infinite being is an infinity of mere love, an unbeginning, never-ceasing, and for ever over-flowing ocean of meekness, sweetness, delight, blessing, goodness, patience, and mercy; and all this, as so many blessed streams breaking out of the abyss of universal love. Father, Son, and Holy Ghost, a triune infinity of love and goodness, for ever and ever, giving forth nothing but the same gifts of light and love, of blessing and joy, whether before or after the fall, either of angels, or men.

Look at all nature, through all its height and depth, in all its variety of powers, it is what it is, for this only end, that the hidden riches, the invisible blessings, glory and love of the unsearchable God, may become visible, sensible, and manifest in it, and by it.

Look at all the variety of creatures, they are what they are, for this only end, that in their infinite variety, degrees, and capacities, they may be as so many speaking figures, so many sounds and voices, preachers and trumpets, giving glory and praise, and thanksgiving to that Deity of love, which gives life to all nature.

For every creature, call it by what name you will, had its form, and power, and state, and place in nature for no other end, but to open and enjoy, to manifest and rejoice in some share of the love and happiness, and goodness of the Deity.

Now this is the _one will_ and work of God, in, and through all creatures. From eternity to eternity he can will, and intend nothing towards them, in them, or by them, but the _communication_ of various degrees of his own love, goodness and happiness to them, according to their state and place, and capacity. This is God’s unchangeable disposition towards the creature; he can be nothing else, but all goodness towards it; because he can be nothing towards the creature, but that which he is, and was, and ever shall be in himself.

_Theogenes._ Pray, _Theophilus_, let me ask you, Does not patience and pity, and mercy begin to be in God, and only then begin, when the creature has brought forth itself into misery? They could have no existence in the Deity before.

_Theophilus._ ’Tis true, _Theogenes_, that God can only then begin to make known his mercy and patience, when the creature has lost its rectitude and happiness; yet nothing then begins to be in God, or to be found in him, but that which was always in him, in the same infinite state, _viz._ a _will to all goodness_, and which _can will nothing else_. And his patience and mercy, which could not shew forth themselves, till sin had brought forth misery, were not new tempers, or the beginning of some _new_ disposition, that was not in God before, but only _new_ and _occasional_ manifestations of that boundless, _eternal will_ to _all goodness_, which always was in God in the same height and depth. The will to all _goodness_, which is God himself, _began_ to display itself in a new way, when it first gave birth to creatures. The same will to all goodness began to manifest itself in another new way, when it became patience and compassion towards fallen creatures. But neither of these ways are the beginning of any new tempers or qualities in God, but only new and occasional manifestations of that true eternal will to all goodness, which always was, and always will be, in the same fulness in God.

And salvation is, and can be nothing else, but the manifestation of the life of God in the soul. How clearly does this give the solid distinction between inward holiness, and all outward practices. All that God has done for man by any particular dispensations, whether by the law or the prophets, by the scriptures, or ordinances of the church, are only as helps to an holiness, which they cannot give, but are only suited to the death and darkness of the earthly life, to turn it from itself, from its own workings, and awaken in it a faith and hope, a hunger and thirst after that first union with the Deity, which was lost in the fall of the first father of mankind.

*How unreasonable is it, to call perpetual inspiration fanaticism, and enthusiasm, when there cannot be the least degree of goodness or happiness in any intelligent being, but what is in its whole nature, merely and truly the breathing, the life, and the operation of God in the life of the creature? For if goodness can only be in God, if it cannot exist separate from him, if he can only bless and sanctify by himself becoming the blessing and sanctification of the creature, then it is the highest degree of blindness to look for any goodness, and happiness from any thing but the immediate indwelling, union and operation of the Deity in the creature. Perpetual inspiration, therefore, is in the nature of the thing as necessary to a life of goodness, holiness, and happiness, as the perpetual respiration of the air is necessary to animal life.

*For the life of the creature, whilst possessing nothing but itself, is hell; that is, it is all _pain_ and want and _distress_. Now nothing can help it to be in _light_ and _love_, in _peace_ and _goodness_, but the union of God with it, and the life of God working in it, because nothing but God is light, and love, and heavenly goodness. And, therefore, where the life of God is not become the life and goodness of the creature, it cannot have the least degree of goodness in it.

What a mistake is it, therefore, to confine inspiration to particular times and occasions, to prophets and apostles, and extraordinary messengers of God! and to call it _enthusiasm_, when the common Christian looks, and trusts to be _continually led_ and _inspired_ by the Spirit of God! For tho’ all are not called to be prophets, or apostles, yet all are called to be _holy_, as he who has called them is _holy, to be perfect as their heavenly Father is perfect, to be like minded with Christ_, to will only as God wills, to do all to his honour and glory, to renounce the spirit of this world, to have their conversation in heaven, to set their affections on things above, to love God, with all their heart, soul, and spirit, and their neighbour as themselves.

Behold a work as great, as divine and supernatural, as that of a prophet and an apostle. But to suppose that we ought, and may always be in this spirit of holiness, and yet are not, and ought not to be always moved and led by the Spirit of God, within us, is to suppose, that there is a holiness and goodness which comes not from God; which is no better than supposing, that there may be true prophets and apostles who have not their truth from God.

Now the holiness of the common Christian is not an occasional thing, that begins and ends, or is only for such a time, or place, or action, but is the holiness of that, which is always alive, and stirring in us, namely, of our thoughts, wills, and affections. If therefore these are always alive in us, always governing our lives, then a perpetual operation of the Spirit of God within us, is absolutely necessary. For we cannot be inwardly led and governed by a spirit of goodness, but by being governed by the Spirit of God himself.

If our thoughts, wills, and affections, need only be now and then holy and good, then, indeed, the Spirit of God need only now and then govern us. But if our thoughts and affections are to be always holy, then the holy Spirit of God is to be always operating within us.

The scripture saith, _We are not sufficient of ourselves to think a good thought_. If so, then we cannot be chargeable with not thinking, and willing that which is good, but upon this _supposition_, that there is always a _supernatural_ power ready, and able to help us to the good, which we cannot have from ourselves.

How firmly our established church adheres to this doctrine of the necessity of the _perpetual operation_ of the Holy Spirit, as the one only source of any degree of divine light, wisdom, virtue, and goodness in the soul of man; how earnestly she requires all her members to live in the most open profession of it, and in the highest conformity to it, may be seen by many such prayers as these in her ordinary, public service.

_O God for as much as without thee_, we are not able to please thee, grant _that_ thy Holy Spirit may in all things direct and rule our hearts. Again _we pray thee, that thy grace may_ ALWAYS _prevent_ and _follow us, and make us_ CONTINUALLY _to be given to all good works_. Again, _Grant to us, Lord, we beseech thee, the Spirit to think and do_ ALWAYS _such things as be rightful, that we, who cannot do_ ANY THING that is good, WITHOUT _thee_, may, by thee, be enabled to live according to thy will. Again, _Because_ the frailty of man, WITHOUT _thee_, CANNOT BUT FALL, keep us EVER, by thy HELP, from all things hurtful, and LEAD _us to all things profitable to our salvation_, &c. Again, _O God from whom all good things do come, grant to us, thy humble servants_, that by THY holy INSPIRATION, _we may_ THINK _those things that be good_, and, _by thy merciful_ GUIDING, _may_ PERFORM _the same_.

And now, _Eusebius_, how is the great controversy about religion, and salvation, ♦shortened.

♦ “shortned” replaced with “shortened”

For since the _one_ work of Christ as your Redeemer, is to take from the earthly life of flesh and blood, its usurped power, and to raise the smothered spark of heaven, out of death, into life, your _one_ work also, under your Redeemer is fully known. And you have the utmost certainty, _what_ you are to do, _where_ you are to seek, and in _what_ you are to _find_ your salvation. All that you have to _do_, is to oppose, resist, to renounce the evil tempers, and workings of your earthly nature. You want no deliverance, but from the power of yourself. This is the one murderer of the divine life within you. And every thing that your earthly nature does, is under the influence of _self-will_, _self-love_, and _self-seeking_, whether it carries you to laudable, or blameable practices, all is done in the nature and spirit of _Cain_, and only helps you to such goodness, as when _Cain_ slew his brother. For every action and motion of _self_, has the spirit of _antichrist_, and murders the divine life within you.

Judge not therefore of yourself, by considering how many of those things you do, which _divines_ and _moralists_ call virtue and goodness, nor how much you abstain from those things, which they call sin and vice.

But daily and hourly, in every step that you take, see to the _spirit that is within you_, whether it be heaven, or earth that guides you. And judge every thing to be sin and Satan, in which your _earthly nature_, has any share of life in you; nor think that any goodness is in you, but so far as it is an _actual death_ to the pride, the vanity, the wrath, and selfish tempers of your fallen, earthly life.

Again, here you see, _where_ and how you are to seek your salvation, not in taking up your travelling-staff, or crossing the seas to find out a new _Luther_ or a new _Calvin_, to cloath yourself with their opinions. No. The _oracle_ is at home, that _always_ speaks the truth to you; nothing is your truth, but that good and that evil which is within you. For salvation or damnation is not an outward thing, but springs up within you. What you are in yourself, what is doing in yourself, is either your salvation or damnation.

Again nothing that we do is bad, but for this reason, because it _resists_ the power, and working of God within us; and nothing that we do, can be good, but because it conforms, to the Spirit of God within us. And therefore, you have the utmost certainty, that God, salvation and the kingdom of heaven, are within you, and that all _outward religion_, from the fall of man to this day, is not for itself, but merely for the sake of an _inward_ and _divine_ life, which was lost when _Adam_ died his first death in paradise. So that it may well be said, _circumcision is nothing_, and _uncircumcision is nothing_, because nothing is wanted, but a _new creature_, called out of the death and darkness of flesh and blood, into the light, life and perfection of its first creation.

And thus also, you have the fullest proof in _what_ your salvation precisely consists. Not in any historic faith, or knowledge of any thing absent, or distant from you, not in any variety of restraints, rules, and methods of practising virtues, not in any formality of opinion about _faith_ and _works_, _repentance_, _forgiveness_ of _sins_, or _justification_, and _sanctification_, not in any truth, or righteousness, that you can have from yourself, from the best of men or books, but wholly and solely in the life of God.

_Theogenes._ I have not the least doubt about any of these things. It is visible, that there can be no medium in this matter, either religion must be all spiritual, or all carnal; that is, we must either take up with the grossness of the _Sadducees_, who say, there is neither angel nor spirit, or with such purification as the _Pharisees_ had from their washing of pots and vessels, and tithing their mint and rue; we must, I say, either acquiesce in this carnality, or we must profess a religion, that is _all spirit and life_, and merely for the sake of raising up an _inward spiritual life_ of heaven, that fell into death in our first father.

*_Theophilus._ Oh _Theogenes_! What an eternity is that, out of which, and for which thy eternal soul was created? What little, crawling things are all that an earthly ambition can set before thee? Bear with patience for awhile the rags of thy earthly nature, the veil and darkness of flesh and blood, as the lot of thy inheritance from father _Adam_, but think nothing worth a thought but that which will bring thee back to thy first glory, and land thee safe in the region of eternity.

An Extract from Mr. LAW’s
Spirit of LOVE.