Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	baptism_n	ghost_n	holy_a	8,479	5	5.8461	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B04710	A short brotherly examination of a sermon. At first preached by Mr Salomon Saffery, and after published in print; intituled, Part of a discourse, tending only to invite those that believe in Christ, to be conformable to him by baptisme. But intending to disswade from infant-baptisme. / By Robert Pittillok, a Scottish man.	Pittilloh, Robert, 1621?-1698.	1652 (1652)	Wing P2312A; ESTC R187082	15,814	21

an act of the minde contemning and not a simple omission For the case may fall out that some part of the Gospel fall in the hands of an unbeliever in India which by the working of the Spirit may become effectuall for his conversion wherein there is no mention of Baptisme or mention being made he may not understand what it means Such an omitter is no more weary of God then the Disciples spoken of Acts 19.1 2. were in not seeking for the Holy Ghost as the Apostle there speaks having never heard whether there were any Holy Ghost or not So though it were a duty for Believers to be baptized when they become sensible of practick holinesse and able to confesse with their mouth and should not have been administrate to them sooner which we dare not yet believe it is not in them a wearinesse of God till it be discovered to them to be their duty but should be in them a wearinesse of him to take it up being a sin against conscience and whatsoever is not of faith is sin Rom. 14 23. And as for proving the conclusion intended to wit that notwithstanding persons have been baptized in their Infancie so we speak because we reckon it Baptisme though we conceive the Author wil say Dipping of Infants in the Name of the Father Son and Holy Ghost is no Baptism at all when they become able to give a confession of their faith and sensible of practick Holinesse they are then to be baptized None of the Scriptures cited in the 5. Page prove the point not the first Acts 11.17 compared with 10.46 47 48. For neither Cornelius though a devout man nor any of his house were ever formerly Disciples of the New Testament and baptized Neither the second Luke 7.30 Nor the third Math. 3.7 8 9 10. Because both relate to persons which formerly were never baptized Neither the universality of it spoken of in the 6. and 7. pages which we grant in a larger sense then our dissenting Brethren will admit to wit to Infants of Believers in Church-Fellowship who are visible Disciples and Believers to Charities up-taking though not acting their Faith more then their reason and yet are reasonable creatures when they come from the womb But it follows not from any thing there spoken that either Children should not be baptized or are not Disciples or being baptized they should again take up that Ordinance when they become sensible of Practick Holinesse and able to confesse with their mouth Neither the Spirituality of it to keep the Authors own words except it be what is said anent the Spirituality of the Subject to wit that confession of the month is essentiall to Baptism and actuall Repentance from dead Works and bringing forth of fruit wherein his purpose is discovered and if as well proven as asserted we should lay our hands upon our mouths and take up that Ordinance with the first conveniencie But he must give me leave to say in sobriety and Truth what Galen profanely said of a worthy Pen-man of sacred Scripture Multa asserit sed nihil probat The strength of all the Arguments in that Section which treats of the Spirituality of the Subject as they relate to proving the intended conclusion foresaid may be reduced to this whatsoever is necessarily required of Persons said to be baptized in the places cited is necessarily in like manner to be required of all persons who are to be baptized But Confession actuall holinesse actuall repentance good fruits c. is required in all those Therefore it is required in all that are to be baptized Ans 1. All the places cited do not necessarily prove the second Proposition as John 4.2 Because some may be made and are Disciples who cannot actually believe and confesse Acts 15.10 compared with 1. and 5. shews Infants may be Disciples Neither doth the other Text Heb. 6.1 brought to fortifie prove that none can be Disciples but such as have actual repentance c. It will appear to the meanest impartiall Logician to be a bad consequence because the foundation of Repentance from dead works and of Faith towards God are the first principles of the Doctrine of Christ therefore there is nothing of them known till they turn in actuall and elicite acts Take the like for clearing in naturall things Preservation of naturall being is the first principle whereinto men naturally incline and whereupon all other naturall actions follow Therefore there is nothing of it taught before there be an actuall explicite knowledge and a faculty to confesse wherein it doth consist or love to father and mother naturall is the first principle of the fifth Comand whereupon others as branches follow therefore while they are children they have no love to them We hope none will deny but God is as free in the School of Grace as Nature But especially we answer unto the first Proposition That none of the Texts cited prove whatsoever is mentioned in them is required of all to be baptized And if the reasons of our denyal clear thus all the places cited are either instances or Scriptures alleadged to speak generally And neither prove the point not the first because the persons spoken of Math. 3.8 c. and John 4.2 were all in the Authors judgement persons come to age and the Eunuch Acts 1.37 was without all controversy of the same condition and instances of all particulars by-gone being able to afforde but a proportionall argument for the time to come can prove onely concerning persons of that same condition It is as if we should argue thus All men come to age must give their promise to be faithfull to the Liberty of a City before they can be admitted Free-men Therefore Children cannot be admitted Free-men I believe many of the Citizens of London and Edinburgh would much murmure if the Parliament should take such Logick for demonstrations The strength of the proof of the generall Scriptures consists to take up all together in the universal Particles in the 10. to the Ro. 9. If thou shalt confesse with thy mouth v. 10. With the heart man believeth v. 11. Whosoever believeth Math. 10.32 Whosoever shall confesse v. 33. Whosoever shall deny me c. where by the way we cannot but admire a man of such Learning and Piety as the Author is said to be should make deniall and not confessing to be the same thing or equivalent seeing Paul Acts 23.6 though accused before a judge keeps up many particulars in christianity though for this he was accused in Christian Prudence mentioning but one the hope and resurrection of the dead common to him and the Pharisees his Adversaties because he found neither calling nor the glory of God at that time did require a further publishing We hope the Author after second thoughts wil acknowledge it is never lawfull to deny Christ but many times lawfull not to confesse lest casting Holy things to dogs they turn again all torent us The third universal particle

shall be Gods leaving the whole Scriptures to be perused by every man wherein all Truth is contained and Christs injoyning natural men to learch the Scriptures John 5.39 For knowing what sort of persons they were let the preceeding verses be consulted and in particular the 37 and 38. where Christ testifies of them they had neither seen the Fathers shape at any time nor heard his voice they had not his word abiding in them neither believed they him whom the Father had sent If it be laid upon them to search the Scriptures and no limitation laid upon their inquiry was it not as lawful for such as knew all the Scripture if any such there had been to explain all the Scriptures unto them We hope none will aver that Christ injoyns them to search what they might not labour to know And if it shall be said Christ refers them to such places as testifie of himself We Answer 1. The Law comprehending all Morall Duties was publickly taught the Prophets did publish their Prophecies to all sorts of persons The Words of our Saviour have no restriction Therefore there is no reason to make it narrower then the Author doth Ans 2. Though it were but onely to such as testified of Christ how much might offer it self to their view before they came to Passages testifying of him Ans 3. How many places in the Prophets and Psalmes do speak of Duties to be performed to him Which persons not knowing God are not able to perform and Comforts flowing out from him whereof persons not knowing God are not the Subject and yet testifying of him But we judge it needlesse further to insist in this We hope the Author will acknowledge it is a Popish principle he ownes not to restrain the vulgar people Converted or unconverted to peruse Scriptures in their native Language Secondly Christ himself did sound Truths in the cares of such as knew not the God of Truth which could not be made use of as to obedience before Regeneration Math. 19. from the 17. to the 22. Math. 23. Jesus spake to the multitude and his Disciples of humility rectifying of Oaths Judgement Mercy and Faith where we conceive faith 23. is not taken for Justifying Faith but for fidelity and uprightnesse in dealing In the 6. of Lukes Gospel from the 20. to the close of the Chapter our Saviour teaches many Duties which could not be performed but by such as knew the God of Truth and many comforts which none other had right to enjoy and that it was in the presence of many who knew not the God of Truth Beside that it is added immediatly after it is said in the 19. The whole multitude sought to touch him in the 20. immediatly thereafter He lift up his eyes on his disciples and said without mentioning any change of place The Woes denounced in the 24. 25. shew there were present persons rich full and laughing VVo unto you saith Christ that are rich c. With which consider what he teacheth Luke 11. from the 38.12 Chapter from the beginning to the 13. the whole 16. Chapter and the 18. from the beginning to the 35. Lastly Paul did reason before Felix and Drusilla of righteousnesse Temperance and Judgement Acts 24.25 and in his first Epistle to the Cor. c. 14.23 24. He puts it beyond all controversy it was the enstome of the Church to admit unbelievers to hear the members Prophecy and that this was by Paul himself approven We believe none will deny who delight not in a spirit of contradiction but it may be asked what advantage can redound to such as know not the God of Truth by hearing such Truths seing the things that are of God are foolishnesse to the naturall man 1 Cor. 2.14 Ans We know no truth serving for building up converted Christians but the Lord may make it instrumentall in Converting natures children who is free in his Working John 3.8 As for example in the hearing of a naturall man the Duty of Prayer is opened up in its nature Excellencie way of Performance and Fruits the Spirit working on his soul he is convinced of his comming short of such a way of performance of his folly in slighting so precious a Jewell and the hazard he may run if he continue in such a course whereupon his spirit is set on edge to search after the way how he may so performe it as it may be advantagious unto him The like may be said of Praise Righteousnesse Prace and joy in the Holy Ghost c. We believe if the Author will ask all of his own society if there be as much of God among them as is said to be and they begin to shew him how beneficiall the Lord hath been unto their soules it shall be found it was not alwayes Preaching of principles was the first mean making them look in to their own hearts and we shall wish all persons to take heed of limiting the holy One of Israel whose foolishnesse is wiser then the wisedom of men If it be Objected Christ spake unto the multitude in Parables c. Ans It was a judiciall act of Christs Prerogative Royall which we are no more to imitate then his sending for the Asses Colt to ride upon If Pauls practise mentioned 1 Cor. 3.1 2. be Objected it is answered in the limitations premitted SUBSECTION I. THe second particular we shall shortly glance at is It seems an aim in the discourse to magnifie Baptisme too much though it be an Ordinance of Christ a Precious Love token and a Seal of the Lords Covenant yet external Ordinances may be too much magnified when too much is attribute to them or they are too much heeded with neglect of the more precious inward Work as the Jews did the Temple Jer. 7.4 The Ack 1 Sam. 4.3 Now Moons and appointed Feasts Isaiah 1.14 And solemne fasting Isaiah 58.3 And though we shall not say it is the Authors purpose so to do we hope better things of him yet severall passages in the Discourse seem to carry along hazard of stumbling to the vveak in reference to this and therefore vve shall desire the perusers to consider first vvhileas it is called the first Ordinance commanded to be observed by Believers page 4. line 18. it is but the first in time vvith the limitations foresaid and not in dignity because vvithout it salvation may be and hath been and vvithout some other at no time any have been saved Secondly while-as it is said He that neglects it is vveary of God page 5. line 25. it is according to truth but as it is formerly explained Thirdly while-as it is said page 7. line 3. those that draw near to God in a way of worship are to have it as a preparation thereto confirmed by that Text Heb. 10.22 it holds not according to truth exclusively that is that none unbaptized may draw near to God in a way of worship acceptable to him It holds not with the rules of good Logick