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shall therewith baptize all of you that shall believe in him ; and consequently the Baptism with the Holy Ghost cannot be limited to the Extraordinary Gilis of the Holy Gholt; because all believers do not partake of 'em; I say, if this be objected, I answer, That it appears from what has been already said, what the Baptism with the Holy Ghost is; and the Arguments upon which my Interpretation and Limitation thereof are built, must be answered, before luch an Objection can take place, as has but a very precarious Foundation at the best. For how will any person be able to prove the universality of the Word you? May it not be restrained to fome of those whom the Baptist then spake to? If it may, then there is no necessity of extending it to al Believers; and consequently the Founda. tion of this Argument is over-turned. :

And that it may be restrained to some of 'em, I think none can doubt, that is acquainted with the Scripture waies of Expression. Let me give but one instance to shew the reasonableness of such a Reitriction. Our Savior faies, these Signs pall follow them that believė; In my Name Mball they cast out Devils; they mall speak with new Tongues; they fhall take up Serpents; and if they drink any deadly thing, it shall not hurt them; they fall lay hands on the Sick, and they shall recover, Mark 16. 17, 18. I appeal even to our Adversaries themselves, whether there is not as much reason to extend his promise to all Believers, as there is to extend the word you to them all. But will our Adversaries extend our Savior's promise so far? Will any even of themselves, who are judged by their own party to be the truest Believers and the best Christians, pretend 'to'cast out Devils, to speak with new Tongues, take up Serpents, drink deadly Poison,

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Baptiff the Holi endued wi

or heal the Sick by imposition of Hands? I know they'l be unwilling to make such Experiments. And yet our Savior faies, that these Signs shall follow them that believe, that is, according to their interpretation of the Baptist's words, all that believe. Our Savior's Words therefore must be restrained to those who were endued with the Extraordinary Gifts of the Holy Ghost; and consequently the Baptist's Words may be restrained. And if they may be restrained, I am sure they ought, for the Reasons already mentioned ; it being otherwise impossible to reconcile them with those Texts which speak of the Baptism with the Holy Ghost in such a manner, as obliges us to limit it to the Extraordinary Gifts of it.

But farther, I have shewn from our Adversaries own Doctrine the necessity of the limitation of Baptism with the Holy Ghost to the Extraordinary Gifts thereof. And therefore they must either Thew, that it does not follow from their own Do. &rine, that Baptism with the Holy Ghost must be so limited; or else they are bound so to interpret and restrain the word you, as to make it reconcilable with the Limitation above-mentioned. If they chuse'to attempt the first, the Answer I have ale ready given to the Objection will secure me : but if the latter, then I presume, they will do what they can effectually to answer it themselves; and if my manner of doing it will not satisfy and please them, 'tis to be hoped they'l find out a better.

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CHA P. XIX.
1 Cor. 12. 13. explained.

I proceed now to the seventh and last, which is T the only remaining Text, in which Baptifm with the Holy Ghost is mentioned, in all the Bible.

St. Paul Faies, Kai gS e ivi aviónak is pleets navles és By speles sibar litnues, i Cor. 12. 13. which words our

Translators have rendred thus, for by one spirit are we all baptized into one body. Whereas cu ivi ai cúpila, which they render, by one fpirit, ought to be rendred, with one spirit. Because, if those words be rendred, by one fpirit, the Spirit is then made the Administrator of Baptism, or the person who baptizes, and not the Element of Baptism, or that wherewith a person is baptized.* Now the Word which betokens the Administrátor of Baptism, or the person who baprizes, is in the Scriptures conftantly governed by the Particle wó. Thus rs Bask

üvey in kürs to be baptized by (and not of) him, Matt. 3. 13. and wd aš Barkod much to be baptized by (and not of) thee, v. 14. and so in all other places. But the Particle is never governs the word which betokens the Administrator of Baptifm, or the person who baptizes; but either, 1. the place of Baptism; as ioan U Poule tus 'Imporary they were baptized in Jórdan, v. 6. or, 2. the Element (whether proper or figurative) wherewith a person is baptized. Thus farlize i ledens I baptize with Waper, and αυτος ομιάς βαπτιση ώ πνεύμα αέα he ball baptize you with the Holy Ghost, both which inItances are in verse 11. Thus are these Particles alwaies used in Scripture, when the Discourse is

concerning

concerning Baptism: nor is there any one instance to the contrary. Accordingly therefore the Pårs ticle és must signify with in this place, and the words e ivi' avtúpegik must be rendred with one fpia rit.

Now to be baptized with the Spirit, and to be baptized with the Holy Ghost, do signify exa&ly the same thing. For meõpit, when it signifies either the Third Person in the Trinity, or his Gifts, and which we then render indifferently either Spirit or Holy Ghost, is used sometimes with, and fome. times without the Epithet (ágos :) but the ima port of it is the very fame, whether the Epi, thes be added, or no. I confess fome persons have thought otherwise. They tell us, that the Spirit without the Epithet Holy, when it signifies the Gifts of the Spirit, imports Miracles in particu. lar, such as healing the Sick, raifing the Dead, c. but that the Holy Ghost or Holy Spirit betokens what they call the Extraordinary internal Gifts of the Spirit, by which the Understanding is enlighten. ed, &c. such as the Gifts of Wifdom, Knowledge, Tongues, &c. But that there is no ground for this diftin&ion, will appear, if we consider what is urged for the proof of it.

They tell us, that our Savior, whilst upon Earth, gave his Disciples power to heal the Sick, raise the Dead, cc. Matt. 10. 8. and yet we are told, that the Holy Ghost was not yet given, because that Jefus was not yet glorified, John 7:39. Our Savior also tells his Disciples, that the Holy Ghost would not come, till he was departed, John 16.7. and ac. cordingly St. Peter laies, that our Lord being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath foed forth this which re now bear and , Ą&s 2: 33.

From

che of the Spirit The Holy Ghost oli John 7:39:

From whence they conclude, that the Holy Ghost which was given after our Lord's Ascension, is fomething different from the Spirit, which betokens the power of healing the sick, raising the D ad, &c. which was given to the Disciples in our Savior's life-time. But these Texts are so far from proving, that the Spirit and the Holy Gbojt do signily different things, that one of them, and that the chiefest, in which the whole strength of this Objection lies, does most plainly prove the contrary, viz. that the Spirit and the Holy Ghost do Signi'y one and the same thing. . . - For St. John's Words are these, But this be Spake of the Spirit, which they that believe in him Mould receive. For the Holy Ghoff was not yet given, because that , sus was not yet glorified, John 7:39. Now its joubted: by fome, whether the Epithet Holy was in the Original: but I thall not dispute, whether it was, or no; because what I assert, is equally plain upon either fuppofition. For if the Epithet Holy was in the Original, 'tis manifest notwithstanding, that the Spirit in the former part of the verse is the very fame with the Holy Ghost in the latter part of it. For the Spirit which was to be received by the Believers, was the Holy Ghost which was to be given when tejus, was glorified. And consequently the Ground of this distinction is utterly destroyed. But if the Epithet Holy was not in the Original, yet even then also 'tis mani, fest, that there is no ground for this distinction, Because the Spirit which was to be given when Jefuis, was glorified, must certainly denote, not only all sorts of Miracles, such as raising the Dead, healing Diseases, or which they suppose are meant by the Spirit as distinguish'd from the Holy Gbolt; but also what they suppose to be fignified by the

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