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I are a Rule of Controverfies, but not a Judge of them. For when we fpeak of a Judge of Controverfies, by a Judge we mean, in Mr. Penn's (e) words, one that has not only power to determine, but difcerning to do it rightly. A Judge therefore must be a Perfon, or intelligent Being. But fuch the : Scriptures are not. The Scriptures therefore (tho' infallibly true, becaufe proceeding from the Spirit of Truth, who is an infallible Judge of Controverfies) are not a Judge of Controverfies; but the Sentence of the Judge concerning Controverfies.
Give me leave, before I conclude this Chapter, to refolve a certain queftion. It may be asked perhaps, whether (upon fuppofition, that God has given or communicated to a perfon an infallible Judgment concerning Controverfies) that perfon may be properly called an infallible Judge of Controverfies. For my part, I think he may not; and our Adverfaries feem to be of the fame opinion. Because, tho' they contend for the Neceffity of Man's having an infallible Judgment of Matters neceffary to Salvation, and confequently of the Controverfies relating thereto; yet they do not fay, that Man is an infallible Judge of Controverlies. And furely there is good reafon for what I affert, whether our Adverfaries affirm the fame, or no. For he only who paffes the Judgment, deferves the Name of the Judge. But Man, tho' he be fuppofed to have an infallible Judgment communicated to him, yet does not pass it himself: but affents to it, when, and becaufe, 'tis actually fixed by another, who is an infallible Judge.
(e) Chriftian Quaker, part 1. apper d. f. 155.
Of Baptifm with the Holy Ghoft.
the Neceffity of Water-Baptifm, which is the next I intend to determine; I think it neceffary to fhew what the Scriptures mean by being baptized with the Holy Ghoft, baptized with Fire, and with that Baptifm which our Savior mentions, Matt. 20. 22. and Luke 12. 50.
First then, I fhall fhew what the Scriptures mean by being baptized with the Holy Ghost.
Now 'tis granted on all hands, that being bapti zed with the Holy Ghost, fignifies being endued with the Gifts of the Holy Ghoft. But then it may be asked, whether being endued with any kind of Gifts of the Holy Ghoft, is what the Scriptures mean by being baptized with the Holy Ghoft. For 'tis notorious, that the Gifts of the Holy Ghoft are twofold, ordinary and extraordinary. By the Ordinary Gifts of the Holy Ghost I understand thofe Graces of his which are abfolutely neceffary in order to a Man's Salvation. By the Extraor, dinary Gifts of the Holy Ghoft I understand those Graces, which were in the Primitive times beftow'd upon the Apostles and many others, whereby they were enabled to work Miracles, speak with Tongues, c. The first are indifpenfably required to make a Man a good Christian; the latter fort are a peculiar favor bestow'd by God for fome special Ends, and upon fome special Occafions; and they are fuch as the very best of Chriftians may wang without the least hazard of their eternal
happiness. The queftion therefore is, whether he that is endued with none out the Ordinary Gifts of the Holy Ghoft, may in the Scripture-fenfe of that phrafe be faid to be baptized with the Holy Ghost, or no. And to this question I answer, that how foever this phrafe baptized with the Holy Ghoft may be used in other Writings, yet in the Holy Scriptures it conftantly fignifies being endued with the Extraordinary Gifts of the Holy Ghoft. So that no perfon can be faid to be baptized with the Holy Ghost in the Scripture-fenfe, if he be endued with none but the Ordinary Gifts of the Holy Ghost. This I shall make appear by examining all thofe Texts in which this Phrafe is found.
Those Texts are only feven, viz. Matt. 3. 11. Mark 1. 8. Luke 3. 16. John 1.33. Acts 1.5. and 11.16. and I Cor. 12.13. As for the feventh and laft of thefe, viz. 1 Cor. 12. 13. I fhall confider it by it felf; but the first fix I fhall join together, becaufe 'tis manifeft, that the Phrafe has the felf-fame meaning in all of them. For the first four of these fix do report fome Words of St. John Baptift concerning our Bleffed Savior, and the two laft do plainly refer to them. This is evident at the first reading. The Baptift faics of our Lord, He fall baptize you with the Holy Ghost and with fire, Matt. 3. 11. Luke 3. 16. or as St. Mark expreffes it, He fhall baptize you with the Holy Ghost, Mark 1. 8. or as St. John the Evangelift reports the Baptif's words, the fame is he which baptizeth with the Holy Ghoft, John 1.33. Now every Man will grant, that the Phrafe is to be understood in one and the fame fenfe in all thefe places. The fame must be granted of thefe which follow. Our Savior faies, John truly baptized with Water, but. ye shall be baptized with the Holy Ghost not many
daies hence, Acts 1. 5. In thefe words our Lord most plainly alludes to what St. John the Baptist had declared concerning him, and tells his Difciples that it shall be accomplished within the Compafs of a few daies. And St. Peter most plainly alludes to those words of our Lord, when he faies. Then remembred I the Word of the Lord, how that he faid, John indeed baptized with Water, but ye shall be baptized with the Holy Ghoft, Acts 11.16. Now, fince being baptized with the Holy Ghoft fignifies the fame thing in all thefe places, I fhall proceed to fhew, that it therein fignifies being endued with the Extraordinary Gifts of the Holy Ghoft; and confequently that no perfon, who is endued with Bone but the Ordinary Gifts of the Holy Ghoft, can be faid to be baptized with the Holy Ghost in that fenfe, in which the Phrafe is used in thefe fix Texts. This I fhall do in the following Man
We read, that our Savior fhewed himself alive (to his Apoftles) after his paffion by many infallible proofs, being feen of them forty daies, and Speaking of the things pertaining to the Kingdom of God. And being affembled together with them, commanded them that they fhould not depart from Jerufalem, but wait for the promife of the Father, which (faith he) ye have heard of me. For John truly baptized with Water, but ye shall be baptized with the Holy Ghost not many daies hence, Acts 1. 3,4,5. 'Tis not only evident in it felf, but alfo confeffed on all hands, that the promife of the Father which the Disci ples had heard of our Lord, was the promise that they fhould be baptized with the Holy Ghoft, and that our Lord had engaged that this promife should be fulfilled not many daies after his Afcenfion, and that he commanded them not to depart from Je
rufalem, till it was actually accomplished. And accordingly it came to pafs. For when the Day of Pentecoft was fully come (which was not many daies after his Afcenfion) they were all with one accord in one place. And suddenly there came a found from Heaven, as of a rushing mighty Wind, and it filled all the house where they were fitting. And there appeared unto them cloven tongues like as of fire, and it fate upon each of them. And they were all filled with the Holy Ghoft, and began to speak with other tongues, as the Spirit gave them utterance, Acts
2. I, &c.
Now that this Effufion of the Miraculous Gifts of the Holy Ghoft was that Baptifm with the Holy Ghost which was promised them, is evident from the practice of the Apoftles; who being by this Effufion of the Miraculous Gifts of the Holy Ghost throughly qualified and prepared for the performance of their great Work of going into all the World and preaching the Gofpel to every Creature, did immediately fet about it, as being endued with that Power from on high, which our Lord commanded them to expect, and to tarry in Jerufalem till they had received it, Luke 24. 49. Wherefore this practice of the Apostles evidently demonftrates, that in their own judgment, who certainly understood his true meaning, what our Savior fpake of their being baptized with the Holy Ghost was actually accomplished; and also that those words of his, which follow almost immediately after the former, viz. Ye shall receive power, after that the Holy Ghost is come upon you (or, as the (a) Greek may very properly be rendred, ye shall
(α) Δύναμιν ἐπελθόνῶν τῇ ὑγιε πνεύματα. ἐφ' ὑμᾶς.