Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	according_a	grace_n	zion_n	20	3	8.8722	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96362	A true relation of the conversion and baptism of Isuf the Turkish chaous, named Richard Christophilus In the presence of a full congregation, Jan. 30. 1658. in Covent-Garden, where Mr. Manton is minister. Imprimatur, Edm. Calamy.	White, Thomas, 1628-1698.; Dury, John, 1596-1680.	1659 (1659)	Wing W1807; Thomason E2141_1; ESTC R204020	32,885	117

the performance of that duty towards him was recommended to Mr. Durie who having consulted with Mr. Manton concerning the manner of doing it in the place where his Cong regation meets at Covent-Garden and a great Font being set up neer the Pulpit on the Lords day January the 30th in the Afternoon Mr. Durie did Preach a Sermon concerning the Nature and Institution of Baptism And having applyed the Doctrine to the Action which was intended he proceeded to Baptize him The Substance of matters delivered in the Sermon was this The Text was taken out of Acts 10. 47. Can any man forbid water that these should not be Baptized which have received the Holy Ghost as well as we THe Entry to the matter was by shewing a Parallel between the occasion which Peter had to utter these words and the motive which did lead to chuse them for a Text at this time Cornelius was an Alien from the Church of God So was the Turk to be Baptized Cornelius was by a special Providence directed to Peter to be received into the Church and Communion of Saints So was the Turk by a special Providence directed hither without his own contrivance to be received into the Church and owned as a member of Christ Cornelius having heard the Doctrine of Christ believed So the Turk hath been taught and doth believe the Truth Cornelius having believed did receive the Graces of the Spirit which God according to the dispensation of that time did bestow So the Turk hath received the Graces of the same Spirit which answer the dispensation of these times And as Peter intending to baptize Cornelius his company did use this Preface to shew the warrantableness of his action So now this Text is chosen to shew the warrantableness of this action The words contain an Argument to prove that Cornelius and his company ought to be Baptized thus They who have received the Graces of the Holy Ghost as well as we ought to be Baptized as well as we But Cornelius his company have received these Graces as well as we Ergo they ought to be Baptized as wel as we Can any man forbid The Interrogation is a strong negation that is no man can forbid and the Negation presupposeth a duty to be performed which no man ought to forbid As if he had said Baptism is due to these and there can be no impediment alledged why it should not be conferred upon them Two things are in the words which answer the two main Questions which concern Baptism 1. How Baptism is to be administred 2. To whom it ought to be administred The first part of the text speaks of the manner how Baptism is to be administred Can any man forbid water that these should not be Baptized The Second speaks of the persons to whom Baptism ought to be administred viz. to such who have received the Holy Ghost as well as we Of the first Question If the Question be How Baptism is be administred The Answer from the Text is by making use of water in the name of the Father and of the Son and of the Holy Ghost to wash the outward man This is clear from the Text and from the Institution of Baptism and from the Reason of the use of water in the Institution The Text makes the forbidding of water and not Baptizing to be co-incidents or consequents Forbid water saith the Apostle that they should not be Baptized Therefore by the Rule of Contraries it follows the not forbidding but administring water is Baptism Hence we see that in the verse following when it is said He commanded them to be Baptized in the name of the Lord he commanded water to be administred unto them that they should be washed according to the Lords appointment For so I takehere the word name to be the authority of the Lords command So the sense is he commanded in the name of the Lord that they should be Baptized or to be Baptized by vertue of the Lords appointment which sense makes the former Interrogation Can any man forbid to be so much the stronger negation as opposed to a command given by the appointment of the Lord Thus Water-Baptism is clear in this Text and undeniably the practice in the Apostles times as is evident also by the Eunuch and Philips baptizing of him Acts 8. 36 37 38 39. The Institution of Baptism and Christs own practice shewes that he appointed water to be made use of in the name of the Father and of the Son and of the Holy Ghost Matth. 28. 19 20. Goe saith Christ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} make disciples all Nations How are they to be made disciples Baptizing them in the name c. and Teaching them c. To make a disciple is to enroll and admit of one to be under Discipline that is to be ranked amongst those who are to be taught which enrolment and admission is done by the use of water the word of the institution And it is clear that to make a disciple and to Baptize is one thing from Christs own practice Joh. 4. 1. Jesus made baptized more disciples them John Here making disciples Baptizing are concomitant or co-incident things He that is made a disciple is made by being Baptized and he that is Baptized is eo ipso made a disciple Thus Christs Institution was to have a mark put upon his disciples which should signifie and seal unto them both a relation and qualification bestowed upon them by being his disciples And from hence is to be considered the Reason of the Institution which hath two grounds First Christ would confirm and perfect that which was Typical under the Law pointing at himself Secondly he would manifest by the outward properties of water that which is inwardly wrought in a believing soul and that state wherein a believer is set by being his disciple In the Law all the Purifications whether they were by blood or water they all pointed at him therefore to confirm and fulfill the mystery of them in the Gospel-administration he did retain the substance thereof namely that wherein the Harmony and the Analogy doth appear And in the Legal washing there are two Types which did prefigure the Truth which is fulfilled in Baptism The one is of Aaron and his Sons Exod. 29. 4. who were to be washed before they were initiated into their Office the other is of the Lepers who were to be washed before they were admitted into the Camp and again washed before they were admitted into their Tent Levit. 14. 3 4 5 6 7 8 9. Both these washings are compleated in Baptism for by it we are initiated as Priests to serve God and by it our leprosie is cleansed and we are received both into the common Camp and then also into the peculiar Tent and station belonging to us in the Congregation of Israel and all this Initiation was typified by that washing but now it is fulfilled in true believers by

more than that which John saith Math. 3. 11. the Holy Ghost and fire that is the Holy Ghost working in the nature of fire so the Spirit and water is the Spirit working in the nature of water It is a figure of speech called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is one thing by two expressions Fire and Water are purging Elements their operation is in one spirit and the Prophet Isai. joyneth them together in one effect Cap. 4. 4. When the Lord shall have washed away the filth of the Daughters of Sion and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgement and the spirit of Burning here the Spirit doth wash and burn to purge away sin This then is a gross mistake of the phrase but as to the thing it self that salvation doth not depend upon the use of outward Water is clear from 1 Pet. 3. 21. where the Apostle telling us that Baptism doth save us doth immediately to prevent a mistake explain himself and saith that he meaneth not the putting away the filth of the Flesh viz. by outward water but the answer of a good Conscience towards God by the resurrection of Jesus Christ that is the Baptism which saveth the Soul and therefore Christ Mar. 16. 16. saith he that beleeveth and is Baptized shall be saved but he that beleeveth not shall be damned he saith not he that is not Baptized shall be damned intimating that there is no such necessity of water-Baptism that without it a Soul cannot be saved for the promise is to faith alone whosoever beleeveth in him shall not perish but have life everlasting Joh. 3. 16. and the Apostle Gal. 5. 6. assures us that in Jesus Christ neither Circumcision nor uncircumcision availeth any thing but Faith which worketh by Love The saving vertue is in the washing of Regeneration renewing of the Holy Ghost Tit. 3. 5. which words are a clear exposition of Christs words except ye be born of the Spirit and water ye cannot enter into the Kingdome of God Joh. 3. 5. for the washing of Regeneration by the renewing of the Holy Ghost which is shed on us is to be born of the Spirit and Water and without this none is saved that is none enters into Gods Kingdom Yet although the saving of Souls doth not depend upon the outward washing nevertheless we say there is some necessity for the use of Baptism namely the necessitas praecepti that is a necessity to obey Gods command for as the Apostle saith 1 Cor. 7. 19. of Circumcision that neither it nor uncircumcision is any thing but the obeying of Gods Commandement so we say that to be baptised is nothing and to want Baptism is nothing but the keeping of the Commandements of God the meaning is that the outward work or the opus operatum whether you have it or want it is not to be regarded but the keeping of Gods commandement is that which is necessarie therefore we say that Christs Command to administer Baptism is necessary to be observed in his Church according to his end for which he did appoint it which is not to make Salvation to depend upon material Water but to Characterize and separate Disciples from the rest of the World and to conveigh as an outward testimony the manifestation of the inward work of Grace exhibited in the word of the institution and to these ends it is a means appointed by God and by reason of his appointment it is necessary to be used as a means to shew forth the Relation which is between Christ and his members it is a means necessary to signifie and seal their ingraffing into one body by one Spirit with him as their head 1 Cor. 12. 13. So far then as God will have a publick visibility of the profession to be owned and our Relation to Christ in the Covenant to be held forth so far is publick Baptism necessarie now this is not otherwise necessary than as circumstances will permit it to be done Regularly that is by a Lawfull Minister in Christs way for the Baptism of Women is not Lawful nor of any other who hath not a Call to administer the Ordinance Nor is it the want but the contempt or wilfull neglect of Baptism that brings guilt Saint Ambrose saith of Valentinian the Emperor that though he dyed without Water-Baptism yet he had the Grace of Baptism because he earnestly did desire it Hitherto the use of Instruction The use of Comfort is two-fold 1. That God doth condescend to our weakness to give us a visible and sensible Word to make us feel in the outward man that which he doth in the inward this is a great support of our faith and a real ground of Comfort which God makes use of to conveigh by the word of promise the increase of Grace unto our Souls 2. That God doth mark us outunto himself and by a visible token of his Covenant in our outward Man will seal a Relation between him and us as Gen. 17. 11 13. This is a special Confirmation of his free Grace and Love and that he by this means will separate us from the World as a peculiar people and a chosen generation 1 Pet. 2. 9. It is a ground of Confidence to us that he will have a special care of us in evil times for the causes bind up the Testimony and Seal the Law among his Disciples Isa. 8. 16. His Church which is made up of these Disciples are his Vineyard which he doth keep and water every moment lest any thing hurt it Isa. 27. 2 3. It is his Garden enclosed a Spring shut up and a Fountain sealed Cant. 4. 12. This gives us a ground in time of trouble and temptation to fly unto him to mind him of his Covenant with us in Baptism and to tell him as David doth Psal. 22. 10. I was cast upon thee from the womb thou art my God from my Mothers belly be not far from me for trouble is neer The use of Admonition and exhortation is 1. That we should mind our Covenant with God in Baptism what the tenor of it is what our Relation is to him what it is to be his Disciple how we should be under his Discipline how separate from the world the Devil and the Flesh how carefull as good Souldiers to war faithfully under his Banner the Ancients called it Sacramentum to be mindfull of the oath which Souldiers took to be faithfull unto their General and Tessera Militaris a token of their Warfar to war against the lusts of the Flesh 1 Pet. 2. 11. 2. To remember that we are redeemed by Christ and Adopted and regenerated and made a peculiar people to live to him and to be zealous of good works Tit. 3. 14. and to walk worthy of his Kingdom and Glory 1 Thes. 2. 12. 3. To consider that by Baptism we are both dead and made alive again with Christ Rom. 6. 3 4. and that