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not say, that the Participation of the Extraordinary Gifts of the Holy Ghost ever was such a Tie. And therefore the Participation of the Extraordinary Gifts of the Holy Ghost (tho', when enjoyed, it is a new Tie, and makes a Man a Member
upon a new Account) yet is but an accidental and unnecessary Tie; which God may add to what Christians he pleases, but is not absolutely required in any Christian. We therefore are, in one Sense, now made Members of Christ, after the fame manner as those who were endued with the Extraordinary Gifts of the Holy Ghost were, that is, by the same essential and necessary 'Ties; but in another Sense we are not now made Members of Christ after the same manner as those who were endued with the Extraordinary Gifts of the Holy Ghost, because God has not bestowed upon us those accidençal and unnecessary Ties, which he bestowed upon many in the Primitive Times.
If it be objected, that by the Ordinary Gifts of the Holy Ghost every Christian is made a Memöer of the Church, whereas by the Extraordinary ones none are now, and all were not anciently, made Members thereof. Why therefore should we interpret the Baptism with the Spirit of the Extraordinary Gifts, rather than of the Ordinary ones? I answer, 1. That every Christian is not made a Member of Christ by the Ordinary Gifts of the Holy Ghost. I grant every
be made a Member thereby; but I say, that every one is not. For many are only outward Members of the Church, as has been thewn. 2. We are obliged to interpret Baptism with the Spirit of the Extraordinary Gifts of the Holy Ghost, because the phrase is constantly and necessarily so to be understood elsewhere, and șherefore ought so to be taken in this
Text, provided that this Interpretation will naturally and fairly sute it. And that this Interpreta
tion will naturally and fairly fute it, has been most I clearly and fully demonstrated. Nay, 3. those very
persons who dislike my Interpretation of Baptism. with the Spirit, will be forced at last to recur to it
upon their own Principles. For we are agreed, : First, that Baptism with the Spirit fignifies being en
dued with the Gifts of the Spirit ; Secondly, that by being baptized with the Spirit into one Body is meant.
being made Members of the Church by being eni dued with the Gifts of the Spirit. I would therefore
ask these persons this one Question, viz. how those 1 who are endued with the Ordinary Gifts of the
Spirit, are thereby made Members of the Church? If they say (which is the only thing that can be aid) by partaking of the Ordinary Gifts of one and the same Spirit, wherewith the other Members of the Church are endued; I reply, that then they acknowledge, that the Participation of one and the fame Thing makes Men one, or unites them to one another. And consequently the Participation of the Extraordinary Gifts of the Spirit does the fame. And if so, I appeal even to themselves, whether the second or Minor Proposition of the Argument above recited, be not demonstratively true. And if that be granted, I am sure my Interpretation of
the Apostle's words cannot be denied to be necesssary. Nay, every one of those Objections which
have been made against my Exposition of them, is equally strong against theirs also; as is evident to every person of Ordinary Understanding, who will give himself the trouble of applying them.
But I shall add in the last place, that the Context does not only admit, but even require this Interpretation of the Apostle's words which I have
given : nor can we interpret them otherwise without doing manifest violence to his Discourse. For I have shewn (chap. 5: P: 57, 58, 59.) that those Gifts which the Apostle speaks of, were none but the Extraordinary Gifts of the Holy Ghost, and that he makes a manifest distinction between those Gifts which he is here speaking of, and the Ordinary Gifts of the Holy Ghoft. Since therefore being baptized with the Spirit does,' as 'tis agreed on both sides, fignify being endued with the Gifts of the Spirit; and since the Gifts the Apostle is here speaking of, are only the Extraordinary ones; and since the persons spoken of were those only, who were endued with the Extraordinary Gifts, as I have also shewn; I appeal to any reasonable person, whether the Baptism with the Spirit which is here exprefly attributed to these persons, can
other thing, than their being endued with the Extraordinary Gifts of the Spirit. For if you explain it otherwise, you make the Apostle speak of their being endued with such Gifts as he mani. festly distinguishes from those Gifts which he is here professedly speaking of, and directing them how to ufe.
But that the Interpretation I have given of these words of the Apostle may still more manifestly appear to be what it is, viz. not only possible and allowable, but also moft natural, and even necessary; I shall beg the Reader to peruse the following Paraphrase of that Chapter, of which these controverted Words are a small part,
CH A P. XX.
1 Cor. 12. paraphrased.
Here are two Parts of the Apostles Discourse
much the larger, relates to that use, which the spiritual Persons, or Persons endued with the Extraordinary Gifts of the Spirit, were obliged to make of their Extraordinary Gifts. Of this he begins to speak in the fourth Verse, and he continues so to do in the two following Chapters. But the first part, which is very brief, relates to a fcruple which seems to have been raised in the minds of the Corinthians concerning their being endued with the Extraordinary Gifts of the Holy Ghost.
The Jews in general, both such as were converted to Christianity, and such as were not, seem in the beginnings of the Gospel to have had a Notion (which is even in these daies believed by the unbelieving Jews) that the Holy Ghost (and much more the Extraordinary Gifts thereof) was confined to their Nation; and that the Gentiles, whom they accounted an impure and unholy Seed, could not be made partakers thereof. This seems plain from AEts 10.45. where we read, that when the Holy Ghost was poured forth upon Cornelius and his Friends, they of the Circumcifion were astonished, as many as came with Peter, because that on the Gentiles also was poured out the Gift of the Holy Ghost. They of the Circumcision who came with Peter, are expresly called Brethren, v. 23. and con. sequently they were well enough acquainted with
the pouring out of the Holy Ghost, and could not be astonished at it as a thing they had known nothing of before : and yet they were astonished notwithstanding, and the reason is expresly given, because that on the Gentiles also was poured out the Gift of the Holy Ghost, which they thought was pecular to the Jews only.
Nay, even the converted fews thought it then a fault to eat with the converted Gentiles, such as Cor. nelius and his Friends were. For afterwards, when Peter was come up to Jerusalem, they that were of the Cir
cumcision contended with him, saying, thou wentedst in un 10 Men circumcised, and didst eat with them, Acts
11.2, 3. And the ground of their Accusation was his Conversation with Cornelius and his Friends, which is related, Acts 10. And this Notion the converted Fews retained, till St. Peter convinced them of their Mistake, by giving them an account of that Vision, whereby God had informed him, that the Gentiles were no longer to be accounted common and unclean. . But this Argument could be of no force with the unconverted Fews; and therefore they adhered fiffly to their old Opinion ; and some of 'em afterwards seem to have objected this to the Corinthians, among whom were many persons endued with the Extraordinary Gifts of the Holy Ghost. This probably caused them to inquire of the Apostle concerning the matter, and he delivers his decretory Determination of their Question, in the third Verse of this Chapter.
I thought it necessary to premise this, because I do not see how 'tis possible (unless what has been faid, be supposed true) to give a natural Explication of the said third Verse, especially of its connexion with the second by the illative particle and a kerefore. But this Suppofition (for which i