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v. 22. Nay, much more, those Members of the Body which seem to be more feeble, are necessary for the good of the Whole.
v. 23. And those Members of the Body, which we think to be less honourable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness.
V. 24. For our comely parts have no need; but God hath tempered the Body together in a most admirable manner, having given more abundant honor to that part
which lacked. v.25. And this he did, to the end that there Mould be no Schism, division or quarrel, in the Body, the one Member grudging what the other enjoyed, and refusing to promote its Welfare; but that the Members should bave one and the same Common care one for another ;
v. 26. And that they should be all so nearly affeEted with each others concerns, that whether one Member fuffer, all the Members ihould suffer with it; or one Member rejoice, all the Members should rejoice with it.
V. 27. Now let me apply what has been said concerning the Natural Body, to the Church which is our Savior's Mystical Body, Ye know that you your selves, I mean you Spiritual Persons, who are endued with the Extraordinary Gifts of the Holy Ghost, are the Body of Christ
, and Members (ex págęs) in particular or severally; that is, you are parts of the Body of our Lord, and some of the Members of it. For belides those other Relations you have to the Church, by which you are united to it, your Participation of the Extraordinary Gists of one and the fame Spirit, which our Lord and other Spiritual Persons partake of, does in a particular manner make you Members thercof.
V. 29. For
v. 28. And God hath given you different Offices in the Church according as he has qualified you by different Gifts. For he hath set some of you in the highest Rank in the Church, and some of you in a lower. For of your Number has he made, first Apostles , secondarily Prophets, thirdly Teachers, after that Miracles, then Gifts of 'Healing, Helps, Goverments, Diversities of Tongues.
know that ye are not all alike. For I appeal to your selves and your own Expe. rience. Are all the Spiritual Persons Apostles? are all of them Prophets? are all Teachers ? are all Workers of Miracles ?
v. 30. Have all the Gifts of Healing ? do all speak with Tongues? do all Interpret? No. Their Stations therefore are different; and they differ in Office in the mystical Body the Church, even as the Members of the natural Body differ in their respective Offices. Now therefore 'tis 'natural for you to apply ail this. Since the different Members of the natural Body were therefore made different in their offices, that the Common good might be vigorously carried on by each of them in their respective Stations; and that they might have a Fellow-feeling of each others Welfare and Mi. sery, and consequently strive to the utmost of their power to make each other happy: even so there are diverlities of Gifts amongst your felves, which place you in different Stations in the Church; but yet, since they proceed from one and the fame Spi, rit, and consequently you are thereby (as well as by other Ties) made Members of the same Body, itis plain that God designed and appointed this variety in the mystical Body for this end, viz. that the Common good might be vigorousiy cara șied on by cach of you in your respective Stati
ons, and that you might have a Fellow-fçeling of each others Welfare and Misery, and consequently strive to the utmost of your power to make each other happy; so that the Members of the Church Mould have the same care one for another, and whether one Member suffer, all the Members should suffer with it, or one Member rejoice, all the Members should rejoice with it. Thus then have I shewn,. that the variety of your Extraordinary Endowments were intended for the Common good.
v. 31. But yet I advise every one of you to covet earnestly the best and most useful Gifts, by which he may do the greatest Service. And yer be not dissatisfied, whatever your Endowments be, nor repine or murmur against God the giver thereof. For tho' those particular Gifts which he has conferred on you, should not be best in themselves, yet they are certainly best for you, that is, for a person in that Station which God has assigned you, for the promoting of his Glory and the Churches good. Nay, I few unto you a more excellent way, than enjoying even those Gifts that are best in themselves. The way is this; be sure to exercise fervent Charity. This will give an infinite lụstre and usefulness even to the lowest Attainments. 'Twill inspire you with an unwearied Diligence in improving a single Talent, and thereby you may do (by God's bleffing) as much good, as if you had Ten. But were you enriched with those Gists which are really in themselves, and are by you esteemed, the very best; yet if you want 'Charity, you are in God's right nothing worth. For though I speak with the Tongues of Men and of An. sc's, &c. chap. 13, 1, &c.
I hope what has been said in this and the foregoing Chapters, has convinced the Reader, that to be baptized with the Holy Ghost does in Scripture.phrase constantly signify to be endued with the Extraordinary Gifts of the Holy Ghost. I must now add, that the Phrase has indeed been otherwise used in other Writings, particularly in our Office for public Baptism; wherein the Congregation is exhorted to call upon God the Father, that the person to be baptized may be bapfized with Water and the Holy Ghost, The Priest also and the People do (amongst others) use this Petition in behalf of the Person to be baptized, wash him and Sanétify him with the Holy Ghost. Now what our Church means by these Phrases, appears from the whole Tenor of the Office. She does not beg an Effusion of the Miraculous Gifts of the Holy Ghost, but only his regenerating and sanctifying Grace. But whatever be the Sense of the Phrase in Human Writings, I think I have made it very clear, that in the Bible it never signifies otherwise, than as I have ex, plained it,
CH A P. XXI.
Of Baptism with Fire, and Baptism with
Aving now finished the Explication of Bap
tism with the Holy Ghost, I proceed to shew, Secondly, what is meant by Baptism with Fire. Now Baptism with Fire is not a sort of Baptism different from that with the Holy Ghost, but rather a Circumstance of it.
'Twas promised, that our Savior should baptize with the Holy Ghost and with Fire. And we read, that when the Disciples were baptized with the Holy Ghost, that is, most plentifully endued with the Extraordinary Gifts thereof on the Day of Pentecost, there appeared unto them cloven 7 ongues, like as of Fire, and it sate upon each of them, Acts 2.3. so that they were then baptized with the Holy Gholt and with Fire, that is, they were then baptized with the fiery Holy Ghost, or with the Holy Ghost in the Appearance of Fire. For 'tis usual with the Holy Writers to express the adjective by a second Subitantive, joined with a Conjunction Copulative. Thus for instance, Abel is said to have brought of the firfilings of his Flock, and of the Far thereof, Gen.4.4. that is, he brought some of the fat firstlings of his Flock. And the Lord rained
So. dom and Gomorrah Brimstone and Fire, Gen. 19. 24. that is, fiery (or burning) Brimstone. And accordingly Baptism with the Holy Ghost and with Fire, signifies Baptifin with the fiery Holy Ghoft, or with the Holy Ghost appearing like Fire,