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fhall therewith baptize all of you that shall believe in him and confequently the Baptifm with the Holy Ghoft cannot be limited to the Extraordinary Gifts of the Holy Ghoft; because all believers do not partake of 'em; I fay, if this be objected, I anfwer, That it appears from what has been already faid, what the Baptifm with the Holy Ghoft is; and the Arguments upon which my Interpretation and Limitation thereof are built, must be answered, before fuch an Objection can take place, as has but a very precarious Foundation at the beft. For how will any perfon be able to prove the univerfality of the Word you? May it not be restrained to fome of those whom the Baptift then spake to? If it may, then there is no neceffity of extending it to a Believers; and confequently the Foundation of this Argument is over-turned.
And that it may be reftrained to some of 'em, I think none can doubt, that is acquainted with the Scripture waies of Expreffion. Let me give but one inftance to fhew the reasonableness of fuch a Restriction. Our Savior faies, thefe Signs fhall follow them that believe; In my Name shall they caft out Devils; they shall speak with new Tongues ; they fhall take up Serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the Sick, and they shall recover, Mark 16. 17, 18. I appeal even to our Adverfaries themselves, this whether there is not as much reafon to extend his
promife to all Believers, as there is to extend the word you to them all. But will our Adverfaries extend our Savior's promife fo far? Will any even of themselves, who are judged by their own party to be the trueft Believers and the beft Chriftians, pretend to caft out Devils, to fpeak with new Tongues, take up Serpents, drink, deadly Poifon,
or heal the Sick by impofition of Hands? I know they'l be unwilling to make fuch Experiments. And yet our Savior faies, that thefe Signs fhall follow them that believe, that is, according to their interpretation of the Baptift's words, all that believe. Our Savior's Words therefore must be reftrained to those who were endued with the Extraordinary Gifts of the Holy Ghoft; and confequently the Baptift's Words may be reftrained. And if they may be reftrained, I am fure they ought, for the Reasons already mentioned; it being otherwife impoffible to reconcile them with those Texts which fpeak of the Baptifm with the Holy Ghost in such a manner, as obliges us to limit it to the Extraordinary Gifts of it.
But farther, I have fhewn from our Adverfaries own Doctrine the neceffity of the limitation of Baptifm with the Holy Ghoft to the Extraordinary Gifts thereof. And therefore they must either fhew, that it does not follow from their own DoErine, that Baptifm with the Holy Ghost must be fo limited; or elfe they are bound fo to interpret and reftrain the word you, as to make it reconcilable with the Limitation above-mentioned. If they chufe to attempt the firft, the Anfwer I have already given to the Objection will fecure me: but if the latter, then I prefume, they will do what they can effectually to anfwer it themfelves; and if my manner of doing it will not fatisfy and please them, 'tis to be hoped they'l find out a better.
1 Cor. 12. 13. explained.
Proceed now to the feventh and laft, which is the only remaining Text, in which Baptifm with the Holy Ghoft is mentioned, in all the Bible. St. Paul faies, Καὶ ᾗ & ἐνὶ πνεύματι ἡμεῖς πάντες εἰς Brown barliner, 1 Cor. 12. 13. which words our Tranflators have rendred thus, for by one spirit are we all baptized into one body. Whereas cink, πνεύμαλ, which they render, by one spirit, ought to be rendred, with one fpirit. Becaufe, if thofe words be rendred, by one fpirit, the Spirit is then made the Adminiftrator of Baptifm, or the perfon who baptizes, and not the Element of Baptifm, or that wherewith a perfon is baptized. Now the Word which betokens the Adminiftrator of Baptifm, or the perfon who baptizes, is in the Scriptures conftantly governed by the Particle. Thus rỡ BarkDuray in airs to be baptized by (and not of) him, Matt. 3. 13. and of Barkoduvay to be baptized by (and not of) thee, v. 14. and fo in all other places. But the Particle & never governs the word which betokens the Adminiftrator of Baptifm, or the perfon who baptizes; but either, 1. the place of Baptifm, as alicore cv T Tapdary they were baptized in Jordan, v. 6. or, 2. the Element (whether proper or figurative) wherewith a person is baptized. Thus suxllo & idan I baptize with Wazer, and αὐτὸς ὑμᾶς βαπτίσε ἐν πνεύματι Αγίᾳ he Mall baptize you with the Holy Ghoft, both which inftances are in verse 11. Thus are these Particles alwaies used in Scripture, when the Difcourfe is concerning
concerning Baptifm: nor is there any one inftance to the contrary. Accordingly therefore the Pár ticle & muft fignify with in this place, and the words divi wrak must be rendred with one fpi
Now to be baptized with the Spirit, and to be baptized with the Holy Ghoft, do fignify exactly the fame thing. For me, when it fignifies either the Third Perfon in the Trinity, or his Gifts, and which we then render indifferently either Spirit or Holy Ghoft, is ufed fometimes with, and fometimes without the Epithet (o) but the im port of it is the very fame, whether the Epithet be added, or no. I confefs fome perfons have thought otherwife. They tell us, that the Spirit without the Epithet Holy, when it fignifies the Gifts of the Spirit, imports Miracles in particular, fuch 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 enlightened, c. fuch as the Gifts of Wifdom, Knowledge, Tongues, &c. But that there is no ground for this distinction, will appear, if we confider what is urged for the proof of it.
They tell us, that our Savior, whilft upon Earth, gave his Difciples power to heal the Sick, raife the Dead, &c. Matt. io. 8. and yet we are told, that the Holy Ghoft was not yet given, because that Jefus was not yet glorified, John 7.39. Our Savior alfo tells his Difciples, that the Holy Ghost would not come, till he was departed, John 16.7. and ac cordingly St. Peter faies, 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 fhed forth this which ye now hear and see, i̟as 2. 33.
From whence they conclude, that the Holy Ghoft which was given after our Lord's Afcenfion, is fomething different from the Spirit, which betokens the power of healing the Sick, raifing the Dead, c. which was given to the Difciples in our Savior's life-time. But thefe Texts are fo far from proving, that the Spirit and the Holy Ghost do fignify different things, that one of them, and that the chiefeft, in which the whole ftrength of this Objection lies, does moft plainly prove the contrary, viz. that the Spirit and the Holy Ghoft do figny one and the fame thing.
For St. John's Words are thefe, But this he Spake of the Spirit, which they that believe in him. fhould receive. For the Holy Ghoft was not yet given,, because that J fus was not yet glorified, John 7.39. Now its doubted by fome, whether the Epithet Holy was in the Original: but I fhall not dispute, whether it was, or no; because what I affert, is equally plain upon either fuppofition. For if the Epithet Holy was in the Original, 'tis manifeft notwithstanding, that the Spirit in the former part of the verfe 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 fejus was glorified. And confequently the Ground of this diftinction is utterly defroyed.. But if the Epithet Holy was not in the Original, yet even then alfo 'tis manifeft, that there is no ground for this diftinction, Because the Spirit which was to be given when, Jefus was glorified, mut certainly denote, not only all forts of Miracles, fuch as railing the Dead, healing Difeafes, c. which they fuppofe are meant by the Spirit as diftinguith'd from the Holy Ghost; but alfo what they fuppofe to be fignified by the Holy