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are a Rule of Controversies, but not a Judge of them. For when we speak of a Judge of Controversies, by a Judge we mean, in Mr. Penn's (e) words, one that has not only power to determine, but discerning to do it rightly. A Judge therefore must be a Person, or intelligent Being. But such the Scriptures are not. The Scriptures therefore (tho' infallibly true, because proceeding from the Spirit of Truth, who is an infallible Judge of Controverfies) are not a Judge of Controversies; but the Sentence of the Judge concerning Controversies.
Give me leave, before I conclude this Chapter, to resolve a certain question. It may be asked perhaps, whether (upon supposition, that God has given or communicated to a person an infallible Judgment concerning Controversies) that person may be properly called an infallible Judge of Controversies. For my part, I think he may not; and our Adversaries seem to be of the same opinion. Because, tho’ they contend for the Necessity of Man's having an infallible Judgment of Matters necessary to Salvation, and consequently of the Controversies relating thereto ; yet they do not say, that Man is an infallible Judge of 'Controversies. And surely there is good reason for what I affert, whether our Adversaries affirm the fame, or no. For he only who passes the Judgment, deserves the Name of the Judge. But Man, tho'he be supposed to have an infallible Judgment communicated to him, yet does not pass it himself: but allents to it, when, and because, 'tis actually fixed by another, who is an infallible Judge.
(e) Chriftian Quaker, part 1. apper d. f«155.
CH A P. XVIII.
Of Baptism with the Holy Ghost.
the Necessity of Water-Baptism, which is the next I intend to determine; I think it necelsary to thew what the Scriptures mean by being baptized with the Holy Ghost, baptized with Fire, and with that Baptism which our Savior mentions, Matt. 20. 22. and Luke 12.50.
First then, I shall shew what the Scriptures mean by being baptized with the Holy Ghost.
Now 'tis granted on all hands, that being baptized with the Holy Ghost, signifies being endued with the Gifts of the Holy Ghost. But then it may be asked, whether being endued with any kind of Gifts of the Holy Ghost, is what the Scriptures mean by being baptized with the Holy Ghost. For 'tis notorious, that the Gifts of the Holy Ghost are twofold, ordinary and extraordinary. By the Ordinary Gifts of the Holy Ghost I understand those Graces of his which are absolutely necessary in order to a Man's Salvation. By the Extraorą dinary Gifts of the Holy Ghost I understand those Graces, which were in the Primitive, times be, stow'd upon the Apostles and many others, whereby they were enabled to work Miracles, speak with Tongues, egc. The first are indispensably 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 some special Occasions ; and they are such as the very best of Christians may wane without the least hazırd of their eternal
happiness. The question therefore is, whether he that is endued with none but the Ordinary Gifts of the Holy Ghost, may in the Scripture-lense of that phrase be said to be baptized with the Holy Ghost, or no. And to this question I answer, that howsoever this phrase baptized with the Holy Ghost may
be used in other Writings, yet in the Holy Scriptures it constantly signifies being endued with the Extraordinary Gifts of the Holy Ghost. So that no person can be said to be baptized with the Holy Ghost in the Scripture-sense, if he be endued with none but the Ordinary Gifts of the Holy Ghost. This I shall make appear by examining all those Texts in which this Phrase is found.
Those Texts are only seven, viz. Matt. 3. 11. Mark 1. 8. Luke 3. 16. John 1.33. Als 1.5. and 11.16. and 1 Cor. 12.13.
As for the seventh and last of these, viz. 1 Cor. 12.13. I Mall confider it by it self; but the first fix I shall join together, because 'tis manifeft, that the Phrase has the self-fame meaning in all of them. For the first four of these fix do report some Words of St. John Baptist concerning our Blessed Savior, and the two last do plainly refer to them. This is evident at the first reading. The Baptist saies of our Lord, He pall baptize you with the Holy Ghost and with fire, Matt. 3. 11. Luke 3.16. or as St. Mark expresses it, He Mall baptize you with the Holy Ghost, Mark 1. 8. or as St. John the Evangelist reports the Baptift's words, the same 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 same fense in all these places. The fame must be granted of these which follow. Our Savior saies, John truly baptized with Water, but ye hall be baptized with the Holy Ghost not many
daies hence, Acts 1. 5. In these words our Lord molt plainly alludes to what St. John the Baptist had declared concerning him, and tells his Disciples that it shall be accomplished within the Compass 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, bow that be faid, John indeed baprized with Water, but ye mall be baptized with the Holy Ghoft, Aes nr. 16. Now, fince being baptized with the Holy Ghost signifies the fame thing in all thefe places, I shall proceed to Thew, that it therein fignifies being endued with the Extraordinary Gifts of the Holy Ghoft; and consequently that no person, who is endued with Bone but the Ordinary Gifts of the Holy Ghoft, can be said to be baptized with the Holy Ghost in that fense, in which the. Phrafe is used in these fix Texts. This I shall do in the following Man
We read, chat our Savior Mewed himself alive (to his Apostles) after his passion by many infallible proofs, being feen of them forry daies, and speaking, of the things pertaining to the Kingdom of God. And being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which (faith he) ye have heard of me. For John truly baptized with Water, but ye sball be baprized with the Holy Ghost not manj daies hence, A&ts I. 3,4,5. 'Tis not only evident in it felf, but also confessed on all hands, that the promise of the Father which the Discia ples had heard of our Lord, was the promise that ihey should be baptized with the Holy Ghost, and that our Lord had engaged that this promise should be fulfilled not many daies after his Ascension, and that he commanded them not to depart from fe,
rufalem, till it was actually accomplished. And accordingly it came to pass. For when the Day of Pentecoft was fully come ( which was not many daies after his Ascension) 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 Ghost
, and began to speak with other tongues, as the Spirit gave them utterance, Acts 2. I, &c.
Now that this Effusion of the Miraculous Gifts of the Holy Ghost was that Baptism with the Holy Ghost which was promised them, is evident from the practice of the Apostles ; who being by this Effusion 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 Gospel to every Creature, did immediately set about it, as being endued with that Power from on high, which our Lord commanded them to expect, and to tarry in Jerusalem till they had received it, Luke 24. 49. Wherefore this practice of the Apostles evidently demonstrates, that in their own judgment, who certainly understood his true meaning, what our Savior spake 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. Te fall receive power, after that the Holy Ghost is come upon you (or, as the (a) Greek may very properly be rendred, yeshak
(ο) Δύναμιν επελθόν τε οίε πνεύμα 7G- εφ' υμάς.