Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	company_n	zion_n	26	3	8.4302	4	false

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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

consequently the old Man being crucified with him the newness of Life is to be entertained and that we are bound to present our members as servants to Righteousness as the Apostle exhorts Rom. 6. 6. till 20. 4. To own the profession of Religon the strict Rules of Conscience and all the Ordinance of the Gospel openly and freely that we may not seem ashamed of Christ before men lest he be ashamed of us before his Father in heaven Matth. 10. 32 33. Concerning the Second Question If the Question be to whom Baptism is to be administred the Answer from the Text will be this That it is to be administred to such as have received the gift of the Holy Ghost that is to such as God doth own to belong to him For the Apostles argument to prove that Cornelius and his company ought to be baptized is grounded upon this maxim whomsoever God doth own as his they ought to be set apart as his But these God hath owned as his by the visible gift of the Spirit Ergo Now the visible way of owning Cornelius and his company was peculiar to the dispensation of those times and the force of his argumeut to conclude that they ought to be baptized doth not stand in it further than as it doth evidence that God did own them to belong to himself For the Major Proposition which is an universal truth the ground of the whole inference is tacitly presupposed and included in the words received the Holy Ghost as well as we as if he had said God owns them as he did us therefore they must be baptized as we are For whomsoever he doth own to them belongeth the token of his owning of them From this ground of the Apostles Argument we inferre two things First wherefore the Infants of believing Parents ought to be baptized Secondly what the qualification of Aged people is to whom Baptism is to be administred First concerning Infants we take the Apostles Argument thus and say If God doth own the Infants of believing Parents as his then they ought to receive the token of his owning of them But God doth own these Infants as his Ergo they ought to receive the token of his owning of them which is Baptism The Minor Proposition that God doth own the Infants of believers as his is manifest from 1 Cor. 7. 14. where the Apostle declares that although but one of the Parents is a believer yet the Infants are holy that is owned by God as his by vertue of the Covenant made with Abraham which is that he would be the God of him and of his seed This is a Gospel-covenant and made with Abraham as a believer therefore with all believers as well as with him For the promise saith the Apostle is to you and to your children and to all that are afar off even as many as the Lord our God shall call The promise that God will be their God is made not only to believing Jews and their children but to all believing Gentiles also whom God doth call to the faith of Abraham Hence it is that Christ declares that the Kingdom of God belongs unto them and commands the Disciples to suffer them to come unto him and was very angry with grief {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that they did forbid them to come Matth. 19. 13 14. This is recorded not as a meer History of the time but as Christ is yesterday to day and for ever the same so this command Let little children come to me is in force still If then children should be brought unto Christ they must be brought to the Ordinance where he is to be found and which they are only capable of which is the token of the Covenant For they being owned by him by the promise of the Covenant and by the command to suffer them to come to him the Apostles Argument doth stand firm for them that they ought to be baptized that is receive the sign of his owning of them The promise is that all the families of the earth should be blessed in Abraham Gen. 12. 3. 22. 18. Children are a chief part of a family and when God made his Covenant with Abraham he received all his family him with Gen. 17 12 13. And the Apostles did baptize whole families Acts 16. 15. 1 Cor. 1. 16. For the Head of a family being owned God would have all that belonged unto it to be owned and hereupon at Philippi Paul doth promise to the Jaylor of the prison that if he believed in Christ he should be saved and his house Acts 16. 31. Now the Apostle could have no warrant to promise this unto him if he had not lookt upon the promise made to Abraham Gen. 12. 3. known Gods Counsel that he would propagate his Church not by single persons but by families But if it be as it is commonly objected why is there no command for the Baptizing of Infants as well as circumcising them under the Law Answ. 1. The general command includes children and therefore no need of any particular mentioning of them 2. The Promise is as expresse to children as to Parents Acts 2. 39. and therefore no need of an expresse command 3 It had been absurd to give a new command for children seeing they were in possession of the priviledge to be owned as belonging to the Covenant they had been owned ever since Abrahams time and were in actual possession of their right therefore to give a command concerning them again to be owned had been not only superfluous but absurd as if their title to the priviledge had been doubtful Therefore I conceive that there is no command given nor any example mentioned but in the general of a houshold because their interest was presupposed to be known by all and the practice was undoubtedly universal to Baptize whole Families And thus much concerning the right of Infants unto Baptism As for Aged persons if the Question be who amongst them should be baptized The Answer will be such as are so qualified that it doth appear that God doth own them as his Now God doth own as his not only such as received the gifts of Prophesying and speaking with strange Tongues as Cornelius and his company did but all that professed Faith and did repent were engaged by Faith and Repentance to walk answerable to their profession And upon this account the Eunuch was baptized by Philip Acts 8. For having been taught the knowledge of Christ v. 30. till 36. and then having made confession of his Faith in Christ v. 36 37 38. he was baptized although he had not received any such gift of the Holy Ghost as Cornelius and his company Nay it is so far from this that the extraordinary gift which Cornelius received was pre-requisite as a qualification for Baptism that the Apostle Peter doth promise to these who should repent and be baptized that the Holy Ghost should be bestowed upon them Acts 2. 38 39.

this washing For Christ did retain the Element of water in this Ordinance by reason of the natural properties which it hath most fit for his ends in the Institution The natural property of water is cleansing flowing out or over as it is applyed In respect of the cleansing property which water hath Baptism is instituted to signifie and seal the vertue of Christs blood which purgeth from the guilt of sin for the justifying of believers and the vertue of the Holy Ghost to purge away the spots thereof for the sanctifying of believers So the vertue both of Christs Death and of his Resurrection is exhibited to the believer by Baptism in the Institution and in this sense we are said to be dead with Christ in Baptism and to be raised with him again Rom. 6. 3. till 12. Item it is a washing of Regeneration and renewing of the Holy Ghost Tit. 3. 5 6. and we put on Christ Gal. 3. 27. that is we are clothed with his death and life and put in a condition like unto him as the waters of life that is the graces of the Spirit flow from him so by him they flow from believers Joh. 7. 38 39. And as great and deep waters that is afflictions did overwhelm him in the dayes of his flesh Psal. 42. 7. with Heb. 2. 10. 5. 8. So we are to be partakers of the same sufferings and to be mortified with him Rom. 8. 17. and to drink of his cup and to be Baptized with his Baptism Mat. 20. 22 23. The Vse From this Doctrine a three-fold use is to be made For Instruction for Comfort for Admonition For Instruction against a three-fold error concerning water-Baptism 1. Of those that would make it wholly void 2. Of those that make dipping essential to it 3. Of those that make it absolutely necessarie for Salvation They who would make it void do it upon several accounts Some would make it void because Johus Baptism was only with water and he saith of Christ's Baptism that it should be with the Holy Ghost and fire Matth. 3. 11 from hence they would infer that Christ commanded his Disciples Matth. 28. 19 20. not to baptize with water but only with the Holy Ghost in the nature and propertie of fire The Answer to this is that they 1. Mistake Christ's meaning in the Commission given to the Apostles for if Christ had not meant that they should have baptized with water they would not have done it as we see clearly they did therefore their practice being undoubtedly according to their Commission it is the best interpretation of his meaning 2. Christ's making Disciples by water-Baptism Joh. 4. 1. doth clearly contradict their interpretation of John the Baptist's words as if Christ would make no use of water-Baptism therefore the words of John must be understood not Exclusively of water-Baptism but Inclusively that is that over and above the outward Baptism with water he would baptize also with the holy Ghost and fire inwardly Others would make water-Baptism void upon the account of the spiritual perfection whereunto they pretend to have attained as thinking it useless when they are baptized with the Spirit and upon this account they reject not only Baptism but all other ordinances But to these none other answer is to be given but the words of this Text where the Apostle argues directly contrary to that which they alledge for they alledge that such as are Baptized with the Spirit ought not to use water-Baptism and the Apostle argues directly contrary saying because they are Baptized with the Spirit therefore they ought to have water-Baptism administred unto them And then by Christ's own action this error is refuted for he had the Spirit without measure before he was Baptized and yet he received Johns Baptism with water and saith that it did become him to do so to fulfill all righteousness Matth. 3. 15. whereby he doth declare that no spiritual perfection doth exempt any but rather obligeth them to observe outward ordinances A third sort confess that water-Baptism was used by the Apostles but they deny that it was appointed to last after their Age understanding the Commission to baptize all Nations to be given to them only in their own Persōs But the Answer to this is that the promise annexed to their Commission she wes that Christ would accompany with his presence the making of Disciples by Baptizing and teaching till the end of the World Matth. 28. 20. now the Disciples were not to live till the end of the World but the Ministerial function will last till then and therefore the promise is made to it Moreover the reason of the institution of Baptism lasting the administration of it must last but the reason of the Institution is to make Disciples and to obliege them to be taught and this being to last till the end of the World the Ordinances by which Disciples are made must also last There be some that think the circumstance of Dipping so essential to Water-Baptism that without it the Baptism is invalid and their argument is taken from the sense of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as if it signified nothing else but dipping But first they are not rightly informed concerning the Word for it signifieth also washing and dying and so it is used not only among profane authors for washing but also in Mar. 7. 3 4. Secondly they are mistaken in that which they call essential in Baptism for in the outward application of water there is nothing essential but the cleansing vertue wch it hath for therein consists the Analogie of the Signe and Seal to assure us of that which is exhibited now the propertie of cleansing is applyed not only by dipping but by sprinkling and washing and pouring out of water God promiseth to his people that by sprinkling clean water upon them they should be clean from all their filthiness Ezech. 36. 25. The Apostle tels us that we are washed in Christ his blood Rev. 1. 5. and that our Conscience is thereby purged from dead works more effectually than the unclean under the Law were by the sprinkling of the blood of an Heifer sanctified to the purifying of the flesh Heb. 9. 13 14. and we are saved by the washing of Regeneration or the Laver which is shed on us Tit. 3. 5 6. Sprinkling then and washing and shedding out of water to cleanse is equivalent to dipping for the essence of Baptism is not in the manner of applying water but in the cleansing faculty which is sanctified to signifie and seal the inward cleansing which Christs blood and spirit doth exhibit to a believer in the word of the Institution The third error is concerning the absolute necessity of outward Baptism to be saved This is grounded upon Christ's words Except you be born of the Spirit and Water you cannot enter into the Kingdom of God Joh. 3. 5. But the answer is that Christ's words are misunderstood they signify no

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