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shall therewith baptize all of you that shall believe in him : and consequently the Baptism with the Holy Ghost cannot be limited to the Extraordinary Gitis of tae Holy Ghot; because all believers do not partake of 'em; I say, if this be objected, I anfver, That it appears from what has been already said, what th. Baprifm with the Holy Ghost is; and the Arguments upon which my Interpretation and Limitation thercof are built, must be answered, before luch an Objection can take place, as has but a very precarious Foundation at the best. For how will any person be able to prove the universality of the Word you? May it not be restrained to fome of those whom the Baptist then spake to? If it may, then there is no necessity of extending it to al Believers; and consequently the Foundation of this Argument is over-turned.
And that it may be restrained to some of 'em, I think none can doubt, that is acquainted with the Scripture waies of Expression. Let me give but one instance to sew the reasonableness of such a Reitriction. Our Savior faies, these Signs fall follow them that believe; In my Name sisall they čast out Devils; they fall speak with new Tongues ; they mall take up Serpents; and if they drink any deadly thing, it s'all not hurt them; they shall lay hands on the Sick, and they all recover, Mark 16.
17, 18. I appeal even to our Adversaries themselves, this wherher there is not as much reason to extend his
promise to all Believers, as there is to extend the word you to them all. But will our Adversaries extend our Savior's promise so far? Will any even of themselves, who are judged by their own party to be the trueft Believers and the best Christians, pretend to cast out Devils, to speak with new Tongues, take up Serpents, drink deadly Poison,
or heal the Sick by imposition of Hands? I know they'l be unwilling to make such Experiments. And yet our Savior faies, that these Signs Thall follow them that believe, that is, according to their interpretation of the Baptist's words, all that believe. Our Savior's Words therefore must be restrained to those who were endued with the Extraordinary Gifts of the Holy Ghost; and consequently the Baptist's Words may be restrair.ed. And if they may be restrained, I am sure they ought, for the Reasons already mentioned ; it being otherwise impossible to reconcile them with those Texts which speak of the Baptism with the Holy Ghost in such a manner, as obliges us to limit it to the Extraordinary Gifts, of it.
But farther, I have shewn from our Adversaries own Doctrine the necessity of the limitation of Baptism with the Holy Ghost to the Extraordinary Gifts thereof. And therefore they must either shew, that it does not follow from their own DoErine, that Baptism with the Holy Ghost must be so limited; or else they are bound so to interpret and restrain the word you, as to make it reconcilable with the Limitation above-mentioned. If they chuse to attempt the first, the Answer I have already given to the Objection will secure ime : but if the latter, then I presume, they will do what they can effectually to answer it themselves; and if my manner of doing it will not satisfy and please them, 'tis to be hoped they'l find out a better.
CHA P. XIX.
1 Cor. 12. 13. explained.
Proceed now to the seventh and last, which is
the only remaining Text, in which Baprifm with the Holy Ghost is mentioned, in all the Bible.
St. Paul Taies, Kai gs civ mitónak spets too los os ày mailo ibairlanpesu, i Cor. 12.13. which words our Translators have rendred thus, for by one spirit are we all baptized into one body. Whereas cu ivi nitúrgile, which they render, by one spirit, ought to be rendred, with one spirit. Because, if thofe words be rendred, by one fpirit, the Spirit is then made the Administrator of Baptifm, or the person who baptizes, and not the Element of Baptism, or that wherewith a person is baptized." Now the Word which betokens the Administrator of Baptism, or the person who baptizes, is in the Scriptures conftantly governed by the Particle wat. Thus rs Baisk añvey is kürs to be baptized by (and not of) him, Matt. 3. 13. and whoš Burked wring to be baptized by (and not of) thée, v. 14. and so in all other places. But the Particle e never governs the word which betokens the Administrator of Baptifm, or the person who baptizes; but either, 1. the place of Baptism, as 16xxli Sove thus 'Impodávy they were baptized in Jordan, v. 6. or, 2. the Element (whether proper or figurative) wherewith a person is baptized. Thus saruza is élder I baprize with Water, and autos inãs Barliod i weúpeaks igéo he mall baptize pous with the Holy Ghost, both which inItances are in verse 11. Thus are these particles alwaies used in Scripture, when the Discourse is
concerning Baptism: nor is there any one instance to the contrary. Accordingly therefore thé Párticle é must signify with in this place, and the words á ivi' maingil must be rendred with one spia rit.
Now to be baptized with the Spirit, and to be baptized with the Holy Ghost, do signify exa&ly the same thing. For mớpines when it signifies either the Third Person in the Trinity, or his Gifts, and which we then render indifferently either Spirit or Holy Gboft, is used fometimes with, and fometimes without the Epithet (časov:) but the import of it is the very fame, whether the Epither be added, or no. I confess fome persons have thought otherwise. They tell us, that the Spirit without the Epither Holy, when it signifies the Gifts of the Spirit, imports Miracles in particular, such as healing the Sick, raising the Dead, 6. 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. such as the Gifts of Wisdom, Knowledge, Tongues, &c. But that there is no ground for this diftin&ion, will appear, if we consider what is urged for the proof of it.
They tell us, that our Savior, whilst upon Earth, gave his Disciples power to heal the Sick, raise the Dead, etc. Matt. 10. 8. and yet we are told, that the Holy Ghost was not yet given, because that Jesus was not yet glorified, John 7.39. Our Savior also tells his Disciples, that the Holy Ghost would not come, till he was departed, John 16.7. and accordingly, St. Peter Saies, 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 phed forth this which ye now bear and ję, Ads 2:33.
From whence they conclude, that the Holy Ghost which was given after our Lord's Ascension, is something different from the Spirit, which betokens the power of healing the Sick, raising the D ad, ag c. which was given to the Disciples in our Savior's life-time. But these Texts are so far from proving, that the Spirit and the Holy Ghost do sigdiły.different things, that one of them, and that the chiefest, in which the whole strength of this Objection lies, does most plainly prove the contrary, viz. that the Spirit and the Holy Ghoft do Gany one and the same thing.
For St. John's Words are these, But this be Spake of the Spirit, which they that believe in him, fhould receive. For the Holy Ghost was not yet given, because that J sus was not yet glorified, John 7:39. Now 'tis joubted: by some, whether the Epithet Holy was in the Original : but I thall not dispute, whether it was, or no; because what I assert, is equally plain upon either fuppofition. For if the Epithet Holy was in the Originıl, 'tis manifest notwichftanding, that the Spirit in the former part of the verse 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 Jejus, was glorified. And consequently the Grouni of this distinction is utterly defroyed. But if the Epithet Holy was not in the Original, yet even then also 'tis mani. fest, that there is no ground for this distinction, Because the Spirit which was to be given when Jesus was-glorified, aut certainly denote, not only all sorts of Miracles, such as railing the Dead, healing Diseases, oc. which they suppose are meant by the Spirit as diftinguith'd from the Holy Gbojt; but alfo what they suppose to be fignified by the