given nor can we interpret them otherwife with out doing manifeft violence to his Difcourfe. For I have fhewn (chap. 5. p. 57, 58, 59.) that those Gifts which the Apoftle fpeaks of, were none but the Extraordinary Gifts of the Holy Ghoft, and that he makes a manifeft diftinction between those Gifts which he is here fpeaking of, and the Ordinary Gifts of the Holy Ghoft. Since therefore being baptized with the Spirit does, as 'tis agreed on both fides, fignify being endued with the Gifts of the Spirit; and fince the Gifts the Apostle is here fpeaking of, are only the Extraordinary ones; and fince the perfons fpoken of were thofe only, who were endued with the Extraordinary Gifts, as I have alfo fhewn; I appeal to any reasonable perfon, whether the Baptifm with the Spirit which is here exprefly attributed to thefe perfons, can be any other thing, than their being endued with the Extraordinary Gifts of the Spirit. For if you explain it otherwife, you make the Apoftle fpeak of their being endued with fuch Gifts as he manifeftly diftinguifhes from thofe Gifts which he is here profeffedly fpeaking of, and directing them how to use.

But that the Interpretation I have given of thefe words of the Apoftle may ftill more manifeftly appear to be what it is, diz. not only poffible and allowable, but alfo moft natural, and even neceffary; I fhall beg the Reader to perufe the following Paraphrafe of that Chapter, of which thefe controverted Words are a fmall part.

CHAP.

THer

CHAP. XX.

1 Cor. 12. paraphrafed.

Here are two Parts of the Apostles Difcourfe in this Chapter. The Second, which is by much the larger, relates to that ufe, which the Spiritual Perfons, or Perfons endued with the Extraordinary Gifts of the Spirit, were obliged to make of their Extraordinary Gifts. Of this he begins to fpeak in the fourth Verfe, and he continues fo to do in the two following Chapters. But the firft part, which is very brief, relates to a fcruple which feems to have been raised in the minds of the Corinthians concerning their being endued with the Extraordinary Gifts of the Holy Ghoft.

The Jews in general, both fuch as were converted to Chriftianity, and fuch as were not, feem in the beginnings of the Gofpel to have had a Notion (which is even in thefe 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 feems plain from Acts 10.45. where we read, that when the Holy Ghoft was poured forth upon Cornelius and his Friends, they of the Circumcifion were aftonijbed, as many as came with Peter, because that on the Gentiles alfo was poured out the Gift of the Holy Ghoft. They of the Circumcifion who came with Peter, are exprefly called Brethren, v. 23. and confequently they were well enough. acquainted with

the

the pouring out of the Holy Ghoft, and could not be aftonished at it as a thing they had known nothing of before and yet they were astonished notwithstanding, and the reafon is exprefly given, because that on the Gentiles alfo was poured out the Gift of the Holy Ghoft, which they thought was pecular to the Jews only.

Nay, even the converted Jews thought it then a fault to eat with the converted Gentiles, fuch as Cornelius and his Friends were. For afterwards, when Peter was come up to Jerufalem, they that were of the Circumcifion contended with him, saying, thou wentedft in to Men circumcifed, and didft eat with them, A&ts 11.2, 3. And the ground of their Accufation was his Converfation with Cornelius and his Friends, which is related, Acts 10. And this Notion the converted Jews retained, till St. Peter convinced them of their Miftake, 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 Jews; and therefore they adhered ftiffly to their old Opinion; and fome of 'em afterwards feem to have objected this to the Corinthians, among whom were many perfons endued with the Extraordinary Gifts of the Holy Ghoft. This probably caufed them to inquire of the Apoftle concerning the matter, and he delivers his decretory Determination of their Queftion, in the third Verfe of this Chapter.

I thought it neceffary to premife this, because I do not fee how 'tis poffible (unless what has Been faid, be fuppofed true) to give a natural Explication of the faid third Verfe, efpecially of its connexion with the fecond by the illative particle wherefore. But this Suppofition (for which I

think there are fufficient Grounds) being made, the difficulty vanishes. 'Tis true, the removal of it was not neceffary for my prefent purpofe; but yet I was willing to do it, that the Apoftle's Difcourfe may be the more throughly understood. I proceed now to the Paraphrafe.

After the Apoftle had been Treating of diverse other Matters, and laft of all of the bleffed Eucharift, he enters folemnly upon a new Subject, faying,

v. 1. Now concerning Spiritual Perfons (and not Gifts, for the reafons mentioned, ch. 5. p. 56.) I would not have you ignorant of those particulars which I intend in the next place to acquaint you with in relation to them.

v. 2. Thofe Particulars are two. The first, which I fhall difpatch in a few words, refpects the giver of the Extraordinary Endowments of the Spiritual Perfons. You have been born in hand, that the Holy Ghoft is confined to the Jewish Nation; and that those Gifts, which it is vifible and notorious that diverfe Gentiles among you do enjoy, do not proceed from the Holy Ghoft. Now 'tis true, and ye very well know, that ye were Gentiles, nay, and Idolatrous Gentiles too, ye were carried away unto thefe dumb Idols, even as ye were led. And confequently, if the Holy Ghost were confined to the Jewish Nation, you cannot pretend to the Gifts of it.

for

v.3. Wherefore that I may remove all fcruple out of your Minds, and fatisfy you from whence thofe Extraordinary Gifts do really proceed, which many among you do enjoy, I give you this in-. fallible Rule, confifting of two parts, whereby you may alwaies certainly know, who are really endued with Extraordinary Gifts by the Holy Ghost, and

who

who are not. I give you therefore to understand, First, that no Man fpeaking by the Spirit of God calleth Jefus accursed, that is, no perfon pretending to the Extraordinary Gifts of the Spirit (for of fuch only am I fpeaking) is really a Spiritual Man, or endued with his Extraordinary Gifts by the Spirit of God, if he blafpheme our Savior. And therefore thofe wicked Jews who oppose the Gofpel, did not (notwithstanding their pretences that the Holy Ghoft is confined to their Nation; I fay, if they blafpheme our Savior, 'tis certain that they did not) receive their Doctrine from God, nor were they enabled by him to work Miracles in Confirmation of it. Secondly, I give you to underftand, that no Man pretending to the Extraordinary Gifts of the Holy Spirit can say and profefs, that Jefus is the Lord, but he that speaks by the Holy Ghost; that is, none of those who pretend to Extraordinary Gifts of the Spirit, can be a Chriftian, but you may affure your felves, that he speaks by the Holy Ghoft, that his DoEtrine came from Heaven, and that 'tis (not a Diabolical, but) a truly divine Power, which enables him to work Miracles in Confirmation of it. So that thofe converted Jews, who pretend that your Gifts do not proceed from the Holy Ghoft, do by blafpheming our Savior prove, that their own Gifts (notwithstanding their fond Conceit of the Spirits being appropriated to their Nation) did not proceed from him, but from the Devil; and you may reft fatisfied, that Gifts your did proceed from the Spirit, because tho' ye are Gentiles, yet ye believe the Gofpel, and acknowledge our Savior to be your Lord, and your felves to be his Difciples. And thus have I briefly finished, what I defigned to fpeak concerning the firft particular.

V. 4. I