Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	baptize_v	holy_a	water_n	5,617	5	6.9294	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46373	Jus divinum ministerii evangelici. Or The divine right of the Gospel-ministry: divided into two parts. The first part containing a justification of the Gospel-ministry in general. The necessity of ordination thereunto by imposition of hands. The unlawfulnesse of private mens assuming to themselves either the office or work of the ministry without a lawfull call and ordination. The second part containing a justification of the present ministers of England, both such as were ordained during the prevalency of episcopacy from the foul aspersion of anti-christianism: and those who have been ordained since its abolition, from the unjust imputation of novelty: proving that a bishop and presbyter are all one in Scripture; and that ordination by presbyters is most agreeable to the Scripture-patern. Together with an appendix, wherein the judgement and practice of antiquity about the whole matter of episcopacy, and especially about the ordination of ministers, is briefly discussed. Published by the Provincial Assembly of London.	London (England). Provincial Assembly.; Calamy, Edmund, 1600-1666.	1654 (1654)	Wing J1216A; ESTC R213934	266,099	375

temporary but morall and so perpetuall All the Disciples of Christ now need the same means as the Christians during the Age of the Apostles that we also might be baptized into Christ to be baptized into his death buried with Christ by Baptism that like as Christ was raised from the dead by the glory of the Father even so we also should walk in newnesse of life Neither doth the Baptism of the Spirit disanull the Baptism of water but rather confirm it For by one Spirit are we all baptized into one body whether we be Jews or Gentiles bond or free 3. If we consider the nature use or efficacy of Baptism it is called by the holy Ghost a saving Ordinance and is unto believers and their seed in the New Testament as the Ark was to Noah and his ●amily in the Old world who being in the Ark was saved from perishing in the waters when the rest were drowned so Baptism that doth now save us not only or mainly the outward part of it the putting away the filth of the flesh which yet is an Ordinance to further our salvation but when the Spirit of Regeneration effectually concurs so that we finde that there is a renewing of the holy Ghost and thereby the answer of a good Conscience towards God Thirdly For the Sacrament of the Lords Supper it is evident 1. That it is an Ordinance of God appointed by Jesus Christ for he alone who gives grace hath power to appoint the means whereby he will convey grace as no man can create new Articles of Faith to be b●●eeved so no man can appoint new Sacraments to be received Only Jesus Christ the Prince and Mediatour of the New Covenant the High Priest of our profession who hath all power in Heaven and Earth and who alone is able to fill all his own Ordinances which in externall appearance seem but mean with inward efficacy and sprituall fullnesse He hath first instituted this Sacrament and also administred it even the same night in which he was betrayed 2. This Ordinance was not only appointed to and for the Apostles to whom it was first administred but unto all believers both Jews and Gentiles by whom it is to be received not only once as Baptism for we reade no Institution to baptize the same person more then once But our Lord hath prescribed the frequ ent reiterated use of this Sacrament that we should often ●at this Bread and drink this Cup and accordingly the Apostles and the primitive Christians did frequently celebrate thiS Ordinance 3. It is evident that this Sacrament was appointed not only for that age but for all succeeding generations therefore Believers are commanded to frequent this Ordinance and in eating this Bread and drinking this Cup to shew forth the Lords Death till he come for our Lord that will have his Church to continue in all successions till the day of his appearance hath both enjoyned all Beleevers as their duty to perpetuate the use of this Sacrament in their severall generations and hath also foretold for their comfort that this Ordinance shall continue till the day of his last coming So then these Ordinances being appointed by God to continue to the end hereby it appears that the Lord hath designed the Office of the Ministry to hold up and hold forth his Ordinances to the end of the world If the Promises which Christ hath made to uphold the Ministry be perpetuall then the Office is perpetually necessary But these Promises are perpetual That Christ hath made promises to uphold the Ministry hath been proved in the former Proposition out of Mat. 28.20 c. The only doubt which can remain is Whether these Promises were limited to that age wherein the Apostles lived or whether they do reach all succeeding ages to the end of the world Wherein who can better resolve us then Christ himself in the words of the promise Go teach and baptize and lo I am with you alwaies to the end of the world 1. This Promise we grant was made first and immediatly to the Apostles but the Query is Whether solely and only unto them as they were Apostles It cannot be denied but many precepts and promises given to them were of a different nature 1. Some to the Apostles as Apostles and 2. Some to Apostles as Ministers and 3. Some to Apostles as Beleevers If any demand how shall we know when Christ spake to them as Apostles when to them as Ministers and when to them as Christians We answer That the best way to discern this is to consider the nature of these precepts and promises if they be of an extraordinary nature ●●ove what God hath commanded or promised to all beleever● o● to all ordinary Ministry Then these commands or promises are peculiar to Apostles as Apostles as extraordinary Officers For instance When Christ had called the twelve He gave them power against unclean spirits to cast them out and to heal all manner of sicknesses and all manner of diseases And these being extraordinary promises it appears they were made to the Apostles as Apostles and not to them either as Beleevers or as Ministers If they be of a common nature wherein all Saints and Disciples of Jesus Christ are equally concerned then though they were given to the Apostles yet not only to them as Apostles but to them as Beleevers who also partake of like precious faith with them through the righteousnesse of God and our Saviour Jesus Christ When Christ commanded them to watch for ye know not what hour the Lord will come this duty was laid upon them immediatly and apart from others as appears His Disciples came to him privately saying When shall these things be Yet this duty is of such a nature as is common to all beleevers and so elsewhere Christ expounds it What I say unto you I say unto all Watch When Christ taught his Disciples to pray in them he taught the same duty to all beleevers And all these commands to deny our selves take up the Crosse and follow him are so given to the Apostles as they also oblige all beleevers So when Christ praied for the Apostles that God would sanctifie them with all truth he prayed not for them alone but for all that were given to him of the Father which should also beleeve in him through their Word So all those great and precious promises which pertain to life and godlinesse whereby all beleevers partake of the divine nature having escaped the pollutions which are in the world through lust were given not only to the Apostles but to all Beleevers The ignorance or non-observance of this distinction hath led the Papists into many absurdities as when Christ gave the Cup to the Apostles because they all were Ministers therefore they do not conceive themselves obliged by that example to give the Cup to the Laity whereas Christ gave the Cup to the Apostles not