Holy Ghost as diftinguished from the Spirit, viz. the Extraordinary internal Gifts of the Spirit, which enlighten the Understanding, &c. fuch as the Gifts of Wifdom, Knowledge, Tongues, &C. For upon fuppofition, that the Epithet Holy was not in the Original, the word (epa) Ghost or Spirit denotes what was to be given after the Glorification of our Lord; and that the Extraordinary internal Gifts were then beltowed, is confeffed on both fides. Wherefore it cannot be faid that the Spirit denotes one fort of Gifts, and the Holy Ghost another; becaufe (whether the Epithet Holy were in the Original of the latter part of the Verfe, or no) it appears, that the Spirit denotes both forts of Gifts.

'Twill be objected perhaps, that according to my interpretation of them, thefe words will con❤ tradict what is elsewhere faid concerning our Savior's giving his Difciples power to heal Difeafes, raife the Dead, &c. But I anfwer, that when St. John faies, that the Holy Ghost was not yet given, because that Jefus was not yet glorified, John 7.39. he means that it was not given in that moft plentiful and remarkable manner, in which 'twas to be given afterwards, and which is emphatically called the Giving of the Holy Ghoft, the pouring forth of the Spirit, &c. tho' in fome fmaller measure it was given during our Savior's Life-time, as appears by the effects of it. In the fame fenfe is our Savior to be understood, when he faies, that the Holy Ghoft would not come, till he was departed, John 16.7% and to this St. Peter's Words, Acts 2.33. are exactly agreeable.

I know diverfe other Arguments are made ufe of to uphold this Diftinction. They tell us, that the Prophecy of Joel, which St. Peter mentions

as

as that promife on which the giving the Holy Ghoft is founded, is only a promife of Visions, Dreams, and Prophecies, but not of Miracles; and that the Gifts of the Spirit mentioned by Ifaiah, are only thofe of Wisdom, Knowledge, &c. no mention being made of Signs and Wonders. But each of thefe Arguments, tho' brought to uphold this Diftinction between the Spirit, and the Holy Ghost or Holy Spirit, does in reality overthrow it. For, 1. Joel's Prophecy is indeed that, upon which the Holy Ghoft, that is, in the judgment of the Objectors, the internal Gifts of Wisdom, &c. was bestowed; and Joel does indeed mention only Vifions, Dreams, and Prophecies; but no Miracles. And what then? Let Joel's words be read. And it shall come to pass afterward, that I will pour out my Spirit upon all Fleft, &c. Joel 2. 28. or as St. Peter reports them, And it fhall come to pass in the laft daies, faith God, I will pour out of my Spirit upon all Flesh, &c. Acts 2. 17. 'Tis confeffed that the Holy Ghost is here meant; and yet both Foel and St. Peter call it only the Spirit. 2. Ifaiah does not mention Signs and Wonders as the Gifts of the Spirit, but only Wisdom, Knowledge, &c. But yet Isaiah attributes even Wisdom, Knowledge

c. not to the Holy Ghoft, but to the Spirit, faying, And the Spirit of the Lord fhall rest upon him, the Spirit of Wisdom and Understanding, the Spirit of Counsel, &c. If. 11. 2. So that the Spirit does in the judgment of both the Prophets and St. Peter denote what the Objectors would diftinguish by the name of the Holy Ghost. And furely then the authority of the two Prophets will do this diftin

Єtion no Service.

If it be faid, that throughout the History of the As the words rig, mia, dorders, Wonders,

• Signs, Powers, are alwaies used, when the Miracles done by the Apoftles, c. are fpoken of; but where mention is made of their prophecying, fpeaking with Tongues, &c. they are conftantly afcribed to the Holy Ghoft; I fay, if this be abjected, I defire the Objectors to confider, that St. Luke repeating our Savior's words, faies in the very firft Chapter of the Acts of the Apoftles, Bus je fall receive (δύναμιν ἐπελθόν. ν αγία πνεύματα ἐφ' ὑμᾶς) the power of the Holy Ghoft coming upon you, A&s1.8. fo that (das) power is afcribed to the Holy Ghost; and it plainly relates to that Effufion which was to be made at Pentecoft. And confequently the power of working Miracles was then conferred by and accounted the Gift of (not the Spirit without the epithet Holy, but) the Holy Ghoft.

If it be objected alfo, that the Scriptures put a manifeft diftinction between Signs and Wonders, and the Gifts of the Holy Ghoft; I anfwer, that different Expreffions are often used in the Holy Writings without intending to denote any difference between the things fignified thereby. And it plainly appears from what has been faid, that tho' it might feem poffible to frame a Diftintion in fome places, yet that Diftinction is not to be allowed; because there is no neceffity or reafon for it, and 'tis impoffible to retain it in mul titudes of other places. Wherefore I conclude,. that the Spirit, and the Holy Ghoft or Holy Spirit, are Phrases of exactly the fame importance. And confequently to be baptized with the Spirit, and to be baptized with the Holy Ghost, are one and the fame thing.

Now if being baptized with the Spirit, and be ing baptized with the Holy Ghoft, be one and the fame thing; then the being baptized with the Spi-·

4

rit, which is mentioned, 1 Cor. 12. 13. does fignify being endued with the Extraordinary Gifts of the Spirit. Because, as I have already faid, there are but seven Texts of Scripture, in which either being baptized with the Holy Ghost, or being baptized with the Spirit (which I have fhewn to be all one) is mentioned. And I have proved, that in the first fix of them it does and muft fignify being endued with the Extraordinary Gifts of the Spirit; and that thofe who are endued with none but the Ordinary Gifts of the Spirit, cannot be faid to be baptized with the Holy Ghost or Spirit in that fenfe, in which the Phrase is used in those fix Texts. Now if there be but feven Texts in which the Phrafe is found, and if the Phrafe does evidently fignify after this manner in fix of them; I appeal to any perfon whatfoever, whether it ought not to be fo understood alfo in the feventh and laft, provided that fenfe will fairly fute the place. And that that fenfe will moft naturally and fairly fute the place, I fhall make appear in the following

manner.

The Apostle's words are thefe, For with (and not by one Spirit are we all baptized eis voma, that is, according to our Tranflation, into one Body. Now 'tis generally agreed, that being baptized eisa, that is, according to our Tranflators, into one Body, fignifies being by Baptifm with the Spirit made Members of one Body, viz. the Church of Chrift. Whether this be the true import of the Phrafe, I fhall not inquire. I could offer another (I do not fay a better) Explication of it. But I am rather willing to fuppofe the old one right; because I think 'tis not only moft Natural, but alfo Univerfally approved by all Parties. The queftion therefore is, whether being baptized with the

Spirit does naturally and fairly fignify being endued with the Extraordinary Gifts of the Spirit, in this place, in which the Apostle is fuppofed to affert, that those who are baptized with the Spirit are therewith baptized into one Body; that is, that those who are baptized with the Spirit, are by being fo baptized made Members of the Body or Church of Chrift. For my part, I affirm, that being baptized with the Spirit may very naturally and fairly be fo understood in this place, even tho' being bapti zed eis ir own be fuppofed to fignify being made Members of one Body, viz. Christ's Church. And this I fhall now proceed to prove.

1

If the Phrafe being baptized with one Spirit be fo understood; then, when the Apostle faies, with one Spirit are we all baptized into one Body, he means, that by being endued with the Extraordinary Gifts of one and the fame Holy Ghoft, we are all made Members of the Church of Christ. And if this be the Apostle's meaning, what he faies is moft evidently and ftrictly true. For by being endued with the Extraordinary Gifts of one and the fame Holy Ghoft, thofe who are endued therewith are certainly made Members of Christ's Church; as I fhall demonftrate by this following Argument.

That, by being endued wherewith a Man is unia ted to Chrift the Head and to the Members of the Church, makes a Man a Member of the Church.

But by his being endued with the Extraordinary Gifts of one and the fame Holy Ghoft, where with Chrift was, and the Members of the Church are endued, a Man is united to Chrift the Head and to the Members of the Church.

Therefore being endued with the Extraordinary Gifts of one and the fame Holy Ghoft, wheres with Chrift was, and the Members of the Church