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Ghoft, together (λάτρου της σαλιγενεσίας και ανακαινώσεως ανεύματGayix *). And Ads ii. 32: Peter and the other apostles tell the council, that “ they are Christ's witnesses, and so is the Holy “ Ghost, whom he hath given to them that obey him.” And St. Paul tells the Galatians, that it is because they are fons, that God “ hath sent forth the Spirit of his Son into their hearts +." And because “ Simon Magus's heart was not right with God, but that “ he was in the gall of bitterness, and the bond of iniquity; " therefore he had neither part nor lot in that matter 1." And St. Jude joins mens 'being sensual, and not having the Spirit, together .
That the communication of the Spirit, some way or other, was to be very general, appears from the ancient prophecies of this matter. David speaks of Christ's scattering his gifts, and loading us with his benefits And Ifaiah, foretelling various circumstances of the Meffiah's kingdony **, adds +7, “ And all thy children shall " be taught of God.” Which our Saviour applies to himself 11, who was to teach the world by the Holy Spirit. Jeremiah also, propbecying of these days, says, “ Behold the days come, faith the “ Lord, that I will make a new covenant with the house of Israel, “' and with the house of Judah. Not according to the covenant “ which I made with their fathers, in the day that I took them out * of the land of Egypt. But this Thall be the covenant that I will “ make with the house of Israel after those days, faith the Lord, I " will put my law in their inward parts, and write it in their “ hearts; and they fhall teach no more every man his neighbour, " and every man his brother, saying, Know the Lord; for they " shall all know me from the leaft to the greatest of them, saith the .. Lord $$.” The promile is here very general ; “ all, all from “ the leait to the greatest, shall be so taught of God as to want " little affiftance from others." Which St. Paul refers to his times, Heb. viii. 8--12. and perhaps alluding to it 2 Cor. ii. 3. The words of Joel are likewise as extensive; for he says, “ I will pour “ out my Spirit upon all Hefh || ||.** And thus John Baptift speaks in a manner to give us to understand, that Christ's baptism by the Holy Ghost and fire should be as extenfive as his by water. All this Thews, that the communication of the Spirit was to be very general and diffusive, some way or other. How far it was communicated immediately, we have seen already. And that it was given, or ministered, by the apostles, “ to all believers where they came, ' who had not received it before, may appear from the following instances. Peter conferred the Holy Ghost on the three thousand fouls that were added to the church at the feast of Pentecoit. For when they, being pricked to the heart by his discourse, fay, “ Men 4 and brethren, what thall we do?" Peter answers, “Renent and be * baptized every one of you in the name of Jesus Chritt for the re
+ Gal. iv. 4. # Act: viii. 23. § Jude 19. John xiv. 17. 21. 23. 1 John iii. 24. iv. 4.6. 13. ll Píal. Ixvill. 18, 19. ++ Ibid. liv. 13. +1 John vi. 46.
"$7 Jer. xxxi. 31-35. I Joel ri. 28.
* Tit, jü, 5.
** Ifailin. 4, 5.
" mission of your fins, and ye shall receive the Holy Ghost. For " the promise (that is, of the Holy Ghost, particularly called the ** promife of the Father, Luke xxiv. 40. Gal. i. 4.) is to you and
your children, and to all that are afar off, even as many as the '“ Lord our God shall call *.” Nothing can be more express to this purpose. And it is said t, “ Then they that gladly received “ his word were baptized,” and no doubt received the promise thereupon, that is, the gift of the Holy Ghost. For St. Luke adds, .“ And the same day there were added to them (who had the gift of “ the Holy Ghost) about three thousaod souls.” And Peter speaks of the Holy Ghost, or the gift of the Holy Ghost, “ as given by God “ to them (or to all them) that obey him [.” And that the gift of the Holy Ghost is here spoken of, seems plain from this; that the Holy Ghost is here spoken of as a witness of Christ's resurrection and exaltation at the right-hand of God: which we learn this gift was brought as the great proof of by Peter $; for he says,
“ Therefore being by the right-hand of God exalted, and having received of the Father the promise of the Holy Ghoft, " he hath shed forth this which ye now see and hear." And what could be a stronger proof that he was afcended on high, than that he gave these gifts unto men? as St. Paul says, Eph. iv. 8, 9, 10, II. As soon as the Samaritans were converted by Philip, and were baptized |l, the apostles send down Peter and John, as a thing of course, to lay their hands on them, that they might receive the Holy Ghoft: " And they prayed for them, and laid their hands on " them, and they received the Holy Ghost **.” And St. Luke's remark, that before the apostles coming down to Samaria, “ the “ Holy Ghost had as yet fallen upon none of them,” seems to intimate, that the Holy Ghoit had hitherto been imparted to all believers ; which is the more probable, because hitherto all the conveits had been made at lerufalem, where the apostles were at hand to impart it. When Paul comes to Derbe and Lystra ++, be imparts the gifts of the Holy Ghost to Timothy. That he imparted them to Timothy, is plain from St. Paul's own assertion, 2 Tim. i. 6, 7. and of this I shall liave occasion to speak more fully afterwards; and that he imparted them then is highly probable, because Paul would then have him to go forth with him, and employed him very soon after in allifting him to convert the Thessalonians ( as may be gathered from i Thefl. i. 1. 5. 1. 2.); if he did not employ him in the ministry before, namely, in Phrygia, Galatia, Mvha, and other parts of Macedonia. When St. Paul comes to Ephetus, and finds certain disciples there, he asks them, as a question of course, and that he constantly atked of all disciples he did not know, “ Have ve received the Holy Ghoft?" and on finding they had not, as a thing of course, and constantly practised, “ he first " baptizes them in the name of the Lord Jesus, and then lays his ** hands on them, and the Holy Ghost came upon them it." nes ii. ;, 39.
Ibid. v. 32.
§ Ibid. ii. 33: 1 Aas viii. di. ** Ibid. ver. 14--18. ** Ibid. xvi. is 11 Ibid. xix. 1-3.
+ Ver 41.
And I think that which must put this matter out of all donbt is, that it appears, that St. Paul had imparted the Holy Ghost to those Chriftians where he had been ; as is plain in the case of the Corinthians, Galatians, Ephesians, Philippians, and the Thessalonians.
All the members of the church of Corinth seem to have had it in a very plentiful manner, This seems to be implied in what St. Paul says, 1 Cor. xii. 7. “ But the manifestation of the Spirit is given to “ every man to profit withal.” This is expressly asserted by Cle.. ment, in his Epistle, § 2. And I think it may be inferred from several passages in St. Paul's epistles to them : since we find that " they spake with tongues,” they prayed, they interpreted, they pro-. phefied; or, in St. Paul's phrase, they “ blessed with the Spirit *; “ they had a doctrine ; they had a tongue; they had a revelation; “ they had an interpretation t.” Insomuch that he says, " That “ the testimony of Christ was confirmed in them, by their being " enriched in all utterance, and all knowledge I ; so that they
came behind in no gift || ; and were not inferior to any of the 5 other churches **." This plainly thews, that these gifts were at least frequent in the other churches. There is another text in this epistle which is as fully to this purpose, with the addition of fuch a supplement as feems necessary to make the fame complete, and which some of the versions have accordingly made, namely, 1 Cor. xiv. 33. when, after St. Paul had given several directions about the due exercise of the gifts of the Spirit, he enforces them by saying, “ For God is not the author of confusion, but of
peace (as I teachi, or as the practice is), in all the churches of the “ saints ++.” For with this neceffary supplement to the sense, the implication is obvious, that he had given like directions, or that there was a like practice, to what he now taught them, concerning the exercise of these gifts of the Spirit, in all the other churches of the saints. St. Paul tells them, that “ he who anointed them is “ God;" that is, “ had given the Spirit of prophecy 11; who hath “ also fealed us, and given us the earnett of the Spirit $0;" that is, who had given them this earnest of the Spirit by him, " as an " able minister of the New Testament, not of the letter, but of “ the Spirit |||| ; approying himself to them as the minister of God “ in much patience-long suffering—and the Holy Ghost ***.” That these gifts were very common in this church, where St. Paul had continued so long, appears from this, that he proves each of these churches to be but one body, because they had but one fpirit; and that though that Spirit gave different gifts, yet they were all for the use of that one body. Just as there is but one foul and one body, though there are feveral members fitted for the diffurent services of that one body, and directed to those services by one, foul ttt. From hence he likewise demonstrates the duty of love
1 Cor. xiv, 16.
+ Ver. 26.
|| Ver. 7. ** 2 Cor. xii. 12.
++ See M., & De Beaufobre & L'Enfant, in loc. 1. 2 Cor. i. 21. 9 Ver. 21. lil Ibid. iii. 6.
**** Ibid, vi. 4-7 itt See 1 Cor. xii. Ephiiv. 3, 4. 7. 12, 13. 15, 16.,
and esteem they owe to each other, since as the meanest niember performed fome useful and neceffary, though different office to the body, by some gift of this one Spirit, and was therefore taken care of by the body; so there was not the meaneft member in the church but, having some gift of the Spirit, rendered some confiderable service to the church * From this place, as well as pthers, we may by the way observe, that these gifts were to be exercised in the assemblies of Christians. There at least they were exercised with the greatest variety, and frequently to the, greatett profit. Our Saviour had promised, that " where two or three " were gathered together, he would be in the midst of them +." This was a great incitement to love and unity, and a very Itrong reason why they should not forsake the assembling themselves together, as St. Paul tells the Hcbrews the manner of some of them was: “ but exhort one another” (wafara25375) 1; which, we have before obferved, was one of the gifts of the Spirit. The fame thing appears from such epiftles to those other churches as have come to our hands, St. Paul asks the Galatians $, “ Received ve " the Spirit by the works of the law, or the hearing of faith?” And proves the truth of the Gospel to them by this, that “ they (or • the Gentiles) had received the promise of the Spirit through * faith || ;” and tells them, that " because they are fons, God “ 'hath fent forth the Spirit of his Son into their hearts **; and " that through this Spirit they did wait for the hope of righteous“ ness by faith ++.” And finally in the last chapter fays, · Bres " thren, if any man is overtaken of a fault, ye which are spiritual, “ restore such an one in the spirit of meekness; considering ihrself, "left thou also be tempted 11." He blefles “the God and. Fa ; “ther of our Lord Jesus Christ, who hath blefied us Gentiles (to * whom the epistle intitled to the Epltesians was writ), with all
spiritual blessings in heavenly places in Chrift $$ : with all spiri: “ tual blessings, tárn sùrayóą uveualo," might be rendered, " with all bietfings of the Spirit.” St. Paul styles the gifts of the Holy Glhoft ευλογία ευαγίελία, “ the blessings of the gospel !!!l." And that that figoities the gifts of the Holy Ghost, may appear from comparing Rom. i. u. where he says, Í long to see you, that I may impart foπme fpiritual gift, χάρισμα τί σιευματικόν, the fanne with the ευλογία ευαγίελία lhere. And that the promife of the Spirit is ftyled by this apoftle ευλογία το 'Αβραάμ, “the blessing of
Abrahain,” Gal. iii. 14. The calling the gifts of the Spirit, spiritual blessings, the blessings of the Gospel
, the blessing of Abrahain, may probably be in allusion to lla. xliv. 2, 3. “Fear not, " Jacob my fervant, and Israel whom I have chosen ; for I will put
my Spirit on thy feed, and my blessing on thy children (xui ta's " evacyixs pes).” These spiritual blessings are said to be įv tois
1 Cor. xii. 13-26. & Gel. iji. 2.
Ibid. vi. 1.
|| Ibid. iii. 14.
$$ Eph. 1. 3.
+ Matt. xviii. 20.
** Ibid. iv. 6.
Heb. %. :5. ++ lbid, v. 3.
i Tx pario's,
crypavions, in heavenly places (as it should be rendered); and the reason why they are said to be in heavenly things, may be seen above. He tells the Ephesians *, that after they' believed, they were * fealed with the Spirit of promise, which is the earneft of our in“ heritance ;' and says, " that they also became the habitation of * God through the Spirit 7." He speaks very fully of these gifts, and the different persons to whom they were given I, and says, " But unto every one of us is given grace, according to the mea$ sure of the gift of Chrift." And farther St. Paul enjoins the Ephesians, "not to grieve the Spirit, by which they were sealed “ unto the day of redemption :” and alluding to the votaries of Bacchus, who used to fill themselves with wine at the Bacchanalia, he says, “Be not drunk with wine, wherein is excess ; but be
filled with the Spirit; speaking to yourselves in psalms and * hymns and spiritual fongs (wdais wvevu alıxais, fongs of the
Spirit Hj.”) He gives the like advice to the Colossians; and they were to “ admonish one another in psalıns and hymns and
songs of the Spirit, and to sing by the help of this gift in their " hearts to the Lord **.' Paul bcseeches thc Philippians by " the * confolation in Chrift, the comfort of love, and the fellowship of “ the Spirit;" that is, by any of the gifts of the Spirit that were common to them and him tt. He tells the Thessalonians, that " the Gospel came not to them in word only, but also in power, " and in the Holy Ghost It ; and that they received it with joy in " the Holy Ghost $ .” And chap. v. 19. lie has these remarkable words, not unlike those, Eph. iv. 30. (alluding perhaps to the symbol of fire, in which the Holy Ghost descended); " quench “ not the Spirit: despise not prophecying." St. Paul speaks of thcle gifts conferred by the laying on of hands, as one of the firtt and fundamental principles of Christianity, Heb. vi. 1, 2. this being the great evidence of the truth of it, as has been juft observed : he shews them the danger of disbelieving or disobeying Chriftianity, from this consideration, that the Gospel was confirmed by divers gifts (or distributions) of the Holy Ghost || !. “ If, says he, those who have tasted of the heavenly gift, and were “ made partakers of the Holy Ghost, lhall fall away, it is impof* sible to renew them again unto repentance ***: and that there “ remaineth nothing but a fearful looking for of judgement, and "s fiery indignation, to such as have done despite unto (or re“ proached) the Spirit of grace +++.” And because he had not been at Rome when he wrote his Epistle to the Romans 111, he tells' them, “ that he longs to see thein, that he might impart unto “ them some fpiritual gift, to the end they may be established (or “ confirmed in their faith by seeing such gifts, not only among “! those that had them, but had received them elsewhere; but im
* Eph. i. 13, 14.
Ibid. iv. 7–13:
|| Ibid. v. 18, 19 4t Coj, iji. 16.
tt Phil. ii. 1. 11 1 Theff. i. 5. *Ver. 6. # Heb, xi. 4. *** Ibid. vi. 4, 5, 6.
Att Ibid. x. z6--29. #11 Rom. i. 10, 11. xiv. 19.
6 mediately 7