Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	ghost_n	holy_a	word_n	6,811	5	4.3810	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23664	A doubt resolved, or, Satisfaction for the seekers wherein the case touching an administrator of gospel ordinances, in these times, is handled : wherein also some other questions are more briefly touched, viz. I. Whether water-baptism was to continue in force after the ministry of John the Baptist ceased, II. VVhether Gospel ordinances are things spirituall, or carnall, III. VVhether a power to preach by immediate revelation of the spirit, be necessary in every Gospel minister?, IIII. What is is to be baptized with the Spirit : well worthy the consideration of many who in these times are unsetled in their judgements touching these points / by William Allen.	Allen, William, d. 1686.	1655 (1655)	Wing A1063; ESTC R15502	29,149	40

until Iohns ministry began not ended for when Christ said the law and the Prophets were until Iohn and that since that time speaking of a time already past the Kingdom of God is preached and every man presseth into it as they did to the baptisme of Iohn Luk. 16.16 I say when Christ spake these words referring unto a time past Iohns ministry was not as yet finished he being then alive as you may perceive plainly if you read Mat. 11. from Vers 2. to Vers 13. and therefore those words VNTIL Iohn cannot refer unto the ending but unto the beginning of Iohns Ministry Which is also yet more manifest in that Christ said even while Iohn and his Ministry were yet in being Mat. 11.12 From the days of Iohn the Baptist VNTIL NOW The Kingdom of Heaven suffereth violence and the violent take it by force which words from the days of Iohn the Baptist until now could not be spoken of the ending of Iohns Ministry because when this was said his Ministry was yet on foot as appears V. 2. So that cleerly Iohns preaching the Baptism of repentance for the remission of sins was the preaching of the Kingdom of God to wit the Gospel of the Kingdom as that which is distinguished from the Ministration of the Law and Prophets and therefore not legal but Evangelical Besides to shew yet further that water Baptism was not limited unto Iohns Ministry Iohns Ministry was confined within the Territories of Canaan or rather Judea as was also that of the Apostles till after the Resurrection of Christ Mat. 10.5 whereas after the Resurrection of the Lord and immediately before his Ascention Christ gave commission to his Apostles to teach and baptize all Nations in the doing of which as of other his commands he promiseth his presence with them to the end of the world Mat. 28.19.20 which clearly shews that Baptism was not confined to Iohns Ministry SECT. VI But if they say that 's not water Baptism but the Baptism of the spirit of which Christ speaks Mat. 28.19.20 which yet is too unreasonable to affirm yet the practice of the Apostles acting upon this commission will evince that they understood it otherwise For surely when Peter exhorted the Iews to repent and be baptized for the remission of sins Act. 2.38 he did not perswade them to be baptized with the spirit for the remission of sins because the Baptism of which he there speaks he perswades them to use in order to their receiving the spirit as it there follows Repent and be baptized c. and ye shall receive the gift of the Holy Ghost And those that will construe the baptism here spoken of of the Baptism of the Spirit take course to render the Apostle to speak as little sence as they do truth as will appear if you read the words according to their interpretation thus Repent and be baptized with the Holy Ghost and ye shal receive the Gift of the Holy Ghost And whereas the Eunuch desired Philip to baptize him in water Act. 8.36 will not every man conclude that Philip in preaching the Gospel to him had convinced him of it as a Christian duty how or why else should he desire Baptism up on Philips preaching Besides when Philips answer to his desire of being Baptized runs thus If thou beleevest withall thine heart thou mayest does it not cleerly imply that water baptism is a priviledge peculiar to Beleevers for if it had been then to be used only as a thing indifferent as they suppose circumcission was it might have been lawful for him to have been baptized whether he had beleeved or no unless we will suppose that his not beleeving would have made an indifferent and lawful thing to become unlawful to him Nor can it reasonably be thought that the men and women of Samaria deluded till then by Symon the Sorcerer would have been baptized by Philip but that they were by his preaching convinced that it was their duty so to be Act. 8.11.12 Nor will any I hope be so unreasonable as to say this was the Baptism of the Spirit since in the 15.16 verse this Baptism is cleerly distinguished from that of the Spirit For the Spirit saith he was fallen upon none of them only they were baptized in the Name of the Lord Iesus So that this Baptism went before their receiving the Spirit and therefore could not be their being baptized with the Spirit And when Peter said concerning Cornelius and his company Can any man forbid water that these should not be baptized who have received the Holy Ghost as well as we Acts 10.47 and withall commanded them to be baptized in the Name of the Lord Iesus Verse 48. Will any imagine that Peters commanding them to be baptized was beside the business for which he was sent thither of God and not in direct pursuance of his commission or that mens having the Spirit though in an excellent degree as they had is any excuse from water Baptism or that it was a thing indifferent to be baptized or not baptized especially considering that the Angel had told Cornelius that Peter should tell him what he OVGHT to do Act. 10.6 and declare to him words by which he and all his should be saved Acts 11.14 And Cornelius his expectation accordingly was not to hear from him things which might be done or let alone but such things as were commanded him of God Act. 10.33 And doubtless when Peter commanded Cornelius to be baptized in the Name of the Lord Cornelius had reason to conclude that this as well as any thing else was that which he ought to do and that those Words as well as others were Words by which he should be saved according to the Item before given him by the Angel Or can it enter into the heart of any Christian to think that the holy Apostle would be so prophane as to command and cause a thing to be acted and done in the Name of the Lord which the Lord had not commanded All which considered what is more plain then that water Baptism was no indifferent thing but the express Will of God even after such time as the ministry of Iohn Baptist was at an end SECT. VII And whereas when we alledge the use and practise of water-Baptism after the ministry of Iohn ceased they to counter ballance this aleadge the use of circumcision at the same time though circumcision was at that time de jure abolished as they say To this I answer likewise 1. If Circumcision was used as an indifferent thing yet it was not commanded and enjoyned by the Apostles to be used in the Name of the Lord as Baptism was Act. 10.48 nor for remission of sins and in order to mens receiving the Holy Ghost as Baptism was Acts. 2.38 nor as a priviledge belonging onely to beleevers as Baptism was Acts 8.36 therefore water-baptism was not practised upon the same terms as circumcision was in the Apostles times 2. If Circumcision was allowed

themselves who keep off from Baptism upon the scruple of an administrator for they themselves preach the Gospel which is a greater thing then to baptize and therefore why should they scruple to baptize or at least to receive Baptism from one who is able to preach the Gospel for he that may do the greater may do the lesse also Now that it is a greater matter to preach the Gospel then to administer Baptism is most evident by that of the Apostle 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospel Meaning that to preach the Gospel was more apostolical then to administer Baptism the latter might better be done by inferiour hands then the former as I shewed before The true tendency therefore of this opinion that none may receive Baptism because there is none duly qualified to administer it is to eject and cast all preaching of the Gospel out of the world a● well as baptism for if there be none qualified to administer Baptism which is the lesse there is none qualified to minister the word which is the greater SECT. 33. But because some also are gone so far out of the way as to think that none may preach the Gospel except they were so indued with power from on high as were the Apostles and could speak by immediate revelation of the spirit as they did I shall here insert one word from the Scriptures to prove the contrary It doth sufficiently appear that even in the Apostles days whilest yet extraordinary gifts were abroad men might prophesie who yet could not speak by any such immediate and infallible revelation of the spirit as the Apostles did Therefore the Apostle cautions those that prophesied in the Church at Rome to prophesie according to the proportion of faith Rom. 12 6. that is either according to the rule of faith or according to that measure of faith and knowledge which they had attained in the Doctrine of the Gospel which caution were needlesse if they had prophesied according to the immediate dictates of the spirit as they did who speak as the spirit gave them utterance for then they could not be in danger of erring in their prophecying because prophesie in this kind came not at any time by or according to the will of man but holy men of God spake as they were moved by the Holy Ghost as the Apostle Peter hath it 2 Pet. 1.21 Yea if any had the spirit of prophesie in this sence they could not though they had a desire to speak otherwise then the spirit moved them as appears in the case of Baalam who said if Balak would give me his house full of Silver and Gold I cannot go beyond the Commandement of the Lord to do either good or bad of mine own mind but what the Lord saith that will I speak Num. 24 13. And it is not unlike but that the extraordinary Prophets sometimes spake things by the guidance of the spirit which they themselves understood not I heard saith Daniel but I understood not Dan. 12.8 See 1 Pet. 1.10.11.12 But these who are directed to prophesie according to the proportion of faith are to keep within the bounds of their own knowledge and not undertake to teach others what they do not well understand themselves Besides the Apostle describing the subject matter of those prophecyings which were used in the Churches saith He that prophecieth speaketh unto men to edification and exhortation and comfort 1 Cor. 14.3 which to do were things not peculiar to extraordinary Prophets but common duties among Christians 1 Thes. 5.11 Wherefore comfort your selves together and edifie one another even as also ye do and exhort one another daily Heb. 3.13 and 10.25 As every man hath received the gift even so minister the same one to another as good Stewards of the manifold Grace of God 1 Pet. 4.10 In which the Apostle gives this caution verse 11 if any man speak let him speak as the Oracles of God that is according to and as becomes the words of God of which caution there had been no use as I said before if none had spoke in a way of prophecying that is to edification exhortation and comfort but onely such as spake by immediate revelation And whatever the gift was which Timothy received by the putting on of Paul's hands 2 Tim. 1.6 or which afterward he received by prophesie and the laying on of the hands of the Presbytery 1 Tim 4.14 I say what ever other gift it was it seems it was not a gift of preaching the Gospel by immediate revelation of the spirit because in order to his teaching he is exhorted to give attendance to reading 1 Tim. 4.13 and is admonished also to take heed unto his Doctrine verse 16. and directed to hold fast the form of sound words which he had heard of Paul 2 Tim. 1.13 for all which there had been no place if what he had taught had been onely by the immediate dictates of the spirit for he that speakes by immediate revelation and infallible guidance of the spirit needs not give attendanc● to reading in order thereunto nor is in danger unlesse he take heed of miscarrying in his Doctrine or of expressing himself in unsound words Nor doth the Apostle in his directions about the choice of Elders 1 Tim 3. where he insists at large on the qualifications requisite in such Officers speak one word of those extraordinary gifts And as the Apostle would not have the prophecying then used in the Church to be despised so he would not have ought delivered therein to be received without examination and tryal 1 Thes. 5.20.21 despise not prophecying prove all things c. which shews that those that did then prophesie might possibly deliver errour as well as truth which those who spake onely as the spirit gave them utterance could not do but of this onely by the way I shall now return to add a word more towards their satisfaction who lay so great a stress upon a baptized administrator of Baptism as for the supposed want whereof they are content that both Baptism and all those other Ordinances in Church communion which depend thereon should lie desolate and wast SECT. 34. 4. That therefore which I shall say in the last place to such is that the want of a baptized administratour can be no just plea for any among us to keep off from obeying Jesus Christ in submitting to the Ordinance of baptism because blessed be God there are many amongst us meet to administer that Ordinance who have been themselves baptized by such as were baptized also Neither is it necessary nor indeed reasonable for any man to suspend his submitting to Baptism till he be able to make out by clear proof not onely that he from whom he is about to receive baptism was baptized but also that that third person from whom the second received it and a fourth from whom the third received it and so on to John the Baptist or the

thereof first delivered to the Saints either immediately by Christ or immediately by his Apostles is to remain stedfastly as a standard according to which all men are to reform in point of faith worship discipline and conversation otherwise until Christ shall come again at the end of the world SECT. X. That the Prophets themselves though men of extraordinary inspiration when they found the Iews to have corrupted themselves and the worship of God did still call upon them to reform according to the written Law of Moses and that good men did reform accordingly will appear by these and the like Scriptures Ier. 6.16 Isa. 8.20 2 Kings 17.13 and 18.6 and 23.25 Neh. 10.29 And indeed whether they had Prophets among them or whether none yet still the written Law was their rule Mal. 4.4 Psal. 78.5.6.7 In like manner the Prophetical office of Christ answering the Prophetical office of Moses the Doctrines Ordinances and commands which Christ first gave forth do remain stedfast as that standing rule according to which all reformations in the Church of God ought to be managed This appears further by Heb. 2.1.2.3 Therefore we ought to give the more earnest heed to the things which we have heard lest at any time we let them slip c. The things which they had heard and which they had first been taught he lays down Chap. 6.1.2 viz. Repentance from dead works faith towards God doctrine of Baptism and laying on of hands c. These and the like things which they had heard are so to be heeded that they may not at ANYTIME be let slip Again 2 Thes. 2.15 Therefore Brethren stand fast and hold the Ordinances which ye have been taught whether by word or our Epistle Where note likewise that the Ordinances of the Gospel whether taught by word or by writing as we have them are to be held fast And if it be demanded how long Christ himself resolves the case Rev. 2.25 That which ye have already hold fast till I come Which cannot be meant of his spiritual coming into the hearts of men to which sence some would pervert the words because thus he was come to his Church of Thyatira and the rest of the seaven Churches of Asia before he gave them this charge for he walked in the midst of the seaven golden Candlesticks to wit those seaven Churches Rev. 1.13.20 which notes his coming to them and abiding amongst them Besides can any be so weak as to think when Paul 1 Cor. 11.26 directs the Church of Corinth to shew forth the Lords death till he come by the breaking of bread that he means it of Christs spiritual coming by his Spirit into their hearts since it is evident enough that thus he was come to them already in as much as the Apostle stiles them Sanctified ones in Christ Jesus and called to be Saints and such as were by him inriched in every thing waiting for the coming of our Lord Jesus Christ Chap 1.2.5.7 Again the same command or law according to which Tymothy was to manage the affairs of the Church then in his days is to be kept without spot unrebukeable until the appearing of our Lord Jesus Christ 1 Tim. 6.14 And when there is any degenerating backsliding or falling off from the first pure ways of the Gospel there men in repenting and reforming are to do the FIRST works Rev. 2.5 SECT. XI Many there are indeed upon whom the spirit of Ranteterism hath not yet so far prevailed but that they acknowledge water baptism in its proper subject true beleevers and all other Gospel Ordinances to be still in force and agreeable enough to that spiritual worship required under the Gospel were it so that they had but oppertunity of enjoying them in a due way of administration But that now they make a considerable obsticle in their way of coming into Church-communion Gospel Ordinances viz. the want of a right administrator For they suppose that since that general apostacy from the purity of faith and Gospel order which befel the Churches upon the entring of the Papacie into the world there hath none appeared sufficiently Authorized by God to rally again what had been routed by hand of the enemy or to gather Churches or administer Ordinances all due Admistrators in this kind being perished from the earth and that therefore we must be content to wait till God shall raise up some such whose authority in this behalf he shall attest with visible signes of his presence by gifts of the Holy Ghost and divers miracles as at the first erection of Gospel Churches and Ordinances To the solving of which doubt I shall now apply my self as unto that which I principally intended SECT. XII 1. Therefore suppose it were granted that all right administration of Gospel Ordinances did totally cease during the time that Papal darknesse over spread the world yet this upon such a supposition would put men but in like condition with the people of God the Jews during the time of their captivity in Babylon in which the Temple lay waste the dayly sacrifice ceased and all use of publike worship was cut off and yet when God gave them the oppertunity by bringing them out of Babylon they presently fell to restore the use of decayed Ordinances though Prophets extraordinarily inspired by God to direct them were altogether wanting And though the Temple at the first might not be built but according to Gods own direction 1 Chron. 28.12.19 yet the Jews though now they had no such extraordinary directions Ezra 2.63 nor in conclusion did attain the perfection of the Temple as at first Ezra 3.12 Hag. 2.3 yet they by the light of that written Law set upon restoring of Temple and worship according to such opportunity as they then had And that they did well in so doing appears in that after they had begun and did again desist from the work the Lord raised up two Prophets Haggai and Zachary to reprove them for that they had let their hands slick from the work Hag. 1.1 to 12. Ezek. 5.1 All which considered together with this that Christ is a Prophet in his time like unto Moses in his may greatly encourage such who are but lately come out of the bondage of mistical Babylon to put to their hands to the restoring of the decayed Ordinances of the Gospel to the uttermost of that opportunity they have and according to that Gospel pattern we finde in the writings of the New Testament do but parralel their case with ours and see if we have not as great reason to be doing this way as they 1. Have we no men extraordinarily inspired to lead the way herein neither had they till such were raised to reprove them for their negligence therein 2. Suppose we should in some things want opportunity of comming up to the utmost of the first Gospel pattern yet they were under the like disadvatage in their low reformation Hag. 2.3 3. Was the written Law a sufficient ground for