Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	enter_v	kingdom_n	5,396	5	6.1932	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49441	A treatise of the nature of a minister in all its offices to which is annexed an answer to Doctor Forbes concerning the necessity of bishops to ordain, which is an answer to a question, proposed in these late unhappy times, to the author, What is a minister?	Lucy, William, 1594-1677.	1670 (1670)	Wing L3455; ESTC R11702	218,889	312

the Gospel is not attributed to these later Disciples Besides these I read not of any persons which had any Mission from Christ to do these great Works concerning mans Salvation But hitherto we find onely the Authority of preaching given We will therefore in the next place Consider who were made Ministers of these Covenants of Heaven called Baptism and the Lords Supper whether these all these or other besides them SECT V. Who were made Ministers of the Sacraments TO begin with Baptism that Baptism was instituted in our Saviours life time is very evident out of the 3d. of St. John v. 22. where it is said That our Saviour camo into Judea and there tarried with them and baptized that 's expounded Chapter 4. v. 2. that he did not baptize but his disciples out of which it is evident besides the Conference he had with Nicodemus in the beginning of the 3d. Chapter That there was a Baptism used and instituted by our Saviour and they who were the Ministers of it were his Disciples But now when it was instituted and what it was that was Instituted are mighty difficulties not fully cleared For the first part I leave all those parties which fix it to any times which are these two either when St. John baptized our Saviour of which we may read Mat. 3. 13. or else in his Conference with Nicodemus John 3. 5. where he uttered these words Except a man be born again of Water and the holy Spirit he cannot enter into the kingdom of Heaven I can consent to neither of these Not to the first for we find nothing like an Ordination but indeed by the descending of the Holy Ghost and the voice from Heaven a foundation for an Ordinance but not an Ordinance it self Not the second for it was a private Conference between our Saviour and that man wherein he might well declare that there had been some such Thing or that there should be such a power given but this did not settle any such power nor any form or Minister of it I conclude therefore that as many things were done without doubt which are not written as St. John speaks in the last Chapter of his Gospel and the last verse so amongst many things this is one which yet was done we may safely Conclude because it would be a mighty presumption for the Disciples to usurp a power of baptizing without a Commission and that they did baptize is apparent I therefore Conclude that it was done but when is not apparent and now let us examine what was done SECT VI. Concerning Baptisme THis Question seems to me to be very unsatisfactorily handled by those who have treated of it To understand what can be comprehended in it conceive with me that there comes a three-fold Baptism in Consideration in this Question the Baptism which we are baptized with which in expresse terms was ordained by our Saviour after his resurrection the Baptism of John Baptist and the Baptism of the Disciples of our Saviour in the time of his residence upon Earth the Baptism of John and the Baptism of our Saviour have been disputed with a great deal of vehemency betwixt Calvin and the Church of Rome whether it were the same with our Saviours or no and I am in this Conclusion against Calvin and do think that he causlesly rejects the Fathers with a sleight in his Institutes when certainly in it self the Question is of no great use to any Design of faith or piety I will not trouble the Controversie now but shall be ready to give an Account of it to any man that shall require it but hint out to the Reader that one place Acts 19. 2. Where St. Paul finding Disciples at Ephesus asked them whether they had received the Holy Ghost They answered that they had not so much as heard that there was an Holy Ghost and he replying to what were ye then baptized they answered unto Johns Baptism Then in the 4th verse St. Paul tells them that John indeed baptized with the baptism of repentance saying unto the people that they should believe on him who should come after him that is on Jesus Christ. When they heard this they were baptized in the Name of the Lord Jesus Observe that it could not be the same which was instituted by our Saviour because they had not heard of the Holy Ghost which is an expresse phrase appointed by our Saviour and then that they were baptized by St. Paul which was a sign the first was not perfect This particular is miserably shifted off by Beza and that shift wonderfully extolled by Chamier when the Text is evident that they were rebaptized SECT VII Whether the. Baptism of the Disciples before Christs death was the same with Johns THere is a second Controversie whether the baptism of the Disciples before Christs Death differed from Johns sure it seems to differ because Johns Disciples came to him in the 3d. of John v. 26. and told him how Christ baptized and seemed enviously to clamour that he and his baptism was followed more than St. Johns which if it had been the same they would never have done because by that their own Church was encreased but wherein this Difference was placed we can hardly discern by the Gospel for as I have shewed their Doctrine was the same that the Kingdom of God was at hand and they could not go further but as Prophets for yet it was not Come but Comming Now there could be no baptism into any other Faith than that was taught Thus briefly of that second Question SECT VIII Whether our Sacramental Baptism be the same with that before Christs death NOW the third may be betwixt that Sacramental Baptism which we have and that which they administred before our Saviours death whether they are the same For my part I am against it and not I alone but many more both Ancient and later Writers First because that preaching the Word was only out of Office to be done to the Jews and they retained Circumcision still the legality of the Ceremonial Law being not yet abolished untill our Saviour put a period to it with his Consummatum est It is finished at his Death for although there might be an use of both together yet both could not be used Sacramentally and although Baptism might have an Institution and have Laws made and Directions for it before as must needs almost be in the Making of any Laws yet these Laws had not their legal force till the execution was ordained which could not be untill the Abolishing of the old which was not as I say untill our Saviours Death So Heb. 9. 16. For where a Testament is there must be the Death of the Testator for a Testament is of force after men are dead otherwise it is of no force while men are living Now although Christ might make these Covenants and this Will and Testament in his Life yet it is of no force untill after his Death Again the

signification and mystery of Baptism which it imparts to every baptized Man is not nor could be before his Death for as St. Paul speakâ— Rom. 6. 3. Know you not that as many of us as were baptized into Jesus Christ were baptized into his Death baptized into Iâ—sus Christ that is by Baptism Incorporated into his mystical body or as he speaks planted verse 5. were baptized into his Death by the same phrase incorporated into his Death dead with him and this enforceth the 4th verse therefore we are buried with him by baptism into Death If we be incorporated into him by Baptism if incorporate into his Death by Baptism then we must be buried with him and then we must be raised with him Now this mystery could not effected untill our Saviours Death and Resurrection For although I doubt not that the Death of Christ was powerfull to the saving of believers which believed in his Death to come before it came yet it was a diverse way of Faith which looked upon Christ to Come and Christ already Come And again as the Faith was diverse so the Means to get this Faith and the Covenants by which Christ was imparâ—ed were diverse Now this Baptism looks upon Christ dead it could not therefore in this Notion be applyed to them before his Death and after his Death too And to Confirm this we may observe that the very Apostles themselves were slow in the belief of this Fundamental Truth the Death and Resurrection of Christ untill after it was done as you may observe Luke 24. 25. where our Savour chides their slownesse of belief in these Articles Now if they had not a Strong â—aith in these Articles themselves it is not reasonable to believe that they preached them to others and then not baptized others into it These reasons are not observed by Bellarmine or Gamacheus or Estius or any others I meet with who handle this Gamacheus in general affirmeth something to this last Argument that Christs Death was powerfull to the salvation of Souls even before it was which I grant but not by that means which takes his Death for a Pattern or a Stock in which it must be grafted for the Graft supposeth the Stock and the thing drawn the pattern to such means as are Types or Figures of Christ to Come not Impressions or Signs of Christ already Come Again he answers that it were enough without his Death if he institute such a power but it must be proved then that he did institute such a power for it is most certain that whatsoever Covenant God makes that he will perform and since God hath pleased to make such Expressions of this Baptism as have their foundation upon his Death it is not probable nor can we be easily induced to think that he should do it without his Death Another Answer he hath which bears some shew of prosecution of the first Argument that although Baptism was not Compleat omni ex parte in all Circumstances in respect of its remote Effect which is to open the Gate of Heaven untill the resurrection of Christ yet it was essentially perfect to the production of Original Grace which is its nearest and formal Effect I reply Neither could it do this For since Circumcision was yet on foot which had that Effect proper to it these two had not both the same Operation at the same time and again since the Introduction of Original or any Grace must be by the Death and Merit of Christ men must receive this blessing by that and that communicated by Baptism for although these mercies were given by other Covenants before his Death which related to his Death to come yet not by those which referred to his Death passed as this Complanting by Baptism did Gamach in 3. quâ—st 66. cap. 4. SECT IX Another Objection answered BUT what I find not Objected by them troubled me more than their Arguments untill I studyed the reason of it which was What meant all our Saviours Covenants and Promises concerning Baptism before his Death which are understood by all Consent to be applicable to our Baptism which we use if then this Sacrament was not ordained to be exhibited And to this we shall find this Answer I think most reasonable That our Saviour did settle Laws and Rules and Covenants for Baptism in his life which had not their Life and Operation till his Death when he setled the frame and manner of it So you may find the Doctrine and Law and Covenant concerning eating his body and blood delivered in the 6th of St. Johns Gospel ver 26 48 c. which yet had not its truth and force untill the Institution of the Communion and Commission to Celebrate So likewise for the power of the Keyes Matth. 18. 27. Tell the Church which could not be in force till Churches were setled and so must needs these places be understood I will examine one John 3. 5. Except a man be born of Water and the Spirit he cannot enter into the Kingdom of God this cannot be understood at that Instant according to that Generality a man any man in general which must be taken indeâ—initely as the Context doth mightily evince because in the 3d. verse preceding it is said except a man be born again which hath an indefinite truth so likewise in the following 6th verse That which is born of Flesh is Flesh that which is born of the Spirit is Spirit this involves all that are in the World Flesh and blood cannot inherit the kingdom of God therefore that which is not born again and so not of Water and the Spirit Now this cannot have this Extent at this time for as I said before Circumcision was not yet abolished for it was impossible that this Law could at this time be divulged and communicated to men and therefore it was impossible that a Law made in a Corner without publication of it could exact an obedience and therefore it could not be but like other Laws it was then made Christ taught Nicodemus the Doctrine which afterwards should have its force and vigor when the time came that it should be divulged and taught Well then out of this that hath been said it may appear that although there might be an Institution of this Sacramental Baptism whâ—ch we now use by the Mercy of God for our Admittance into the Church for our Incorporation into his body although this might be instituted and many Laws concerning it made in his life yet those Lawes were not of force till after his death and the promulgation of them then We will in the next place Consider the Communion and examine what Minister was appointed for that in the Gospel for we find none for Baptism yet in Christs life CHAP. IV. What Minister was appointed for the Communion THis Communion was Instituted by our Saviour a little before his Death in those famous places of three of the Evangelists for only three mention it Mat. 26. 26. Mark 14. 22.

the Keyes John 20. Now then they and they only that we read of had from Christ this Commission those Questions come not to be handled whether Bishops Priests or Deacons have this power there was yet no such distinction of them as I find but whether the Apostles only or no I do not find any other the Seventy had a Commission to baptize among the Hebrews as well as they their Commission of preaching and baptizing equal but what that was I know not but here all the power is granted to the Apostles In whom and whom alone I can discern all the Ministerial power belonging to mens Souls so that they or men sent by them have this power or none I know there is a great dispute whether Laymen can baptize and the Church of Rome is mightily offended with Calvin for saying they cannot but I do not find the least Argument out of Scripture to confute him and certainly this place of Mat. 28. seems exceeding strong for his Cause and they themselves grant that the ordinary Minister of Baptism is Sacerdos by which word they understand Bishop and Priest that in their Absence a Deacon may and so go on to the little Orders but in extremity a Layman For my part I grant for certain that the Apostles were the only men Ordained for it I conclude that baptism is necessary and that it is a great Mercy of God to the Children of believing parents that they are capable of it that baptism is necessary is evident out of the Dialogue betwixt our Saviour and Nicodemus John 3. 3. Except a man be born agaiâ— he cannot enter into the Kingdom of God vers 5. Except a man be born of Water and the Spirit he cannot c. vers 6. A reason is given That which is born of the Flesh is Flesh as if he should sâ—y nothing can work ultra sphaeram Flesh there ore cannot inherit more than Flesh nor be in a better than â—â—eshly estate and that is not the State of Heaven therefore there must be some way by which that which is flesh and blood may become Spiritual which alone is by baptism That which Calvin most â—â—gâ—niously urgeth That Children which dye uncircumâ—ised are not to be judged damned may thus be Answered That their bond of Circumcision was dated the eighth dâ—y and therefore nor due before the date but ours of baptism being without daâ—e is due presently So that then ours is like the State of those who were not Circumcised the eighth day when Circumcision was due not of those before the eighth day when it was not due Now upon this reason the Care of the Church layd a mighty Charge upon all preachers to be diligent to preach all dangers which might surprise Children before they come to do their Duty Now although I place such a necessity as that we see no ordinate means without it of Assurance of Heaven yet I will not despair of Gods mercy to such who adde not evil of their own Acting which should hinder the Effect of Christs Death and the daily prayers of the Church for all men And therefore with Calvin I think it a rash adventure of any man to open the Gate of Heaven who hath not the key committed to him which was not given to him yet I question if he hath turned the key in the Lock whether it do not open the door although he hath not the legal power which Calvin cannot deny but that it hath been an universal Opinion of the Church and for all â— see in his 18th Section of his 4th Book of his Institutes he doth not deny but it is valid and I believe he would not allow to reâ—bâ—ptize such a Child which he knew had true bâ—ptism according to matter and form but I am confident no man ever had â—his power given him from God but the Apostles and therefore it must needs be a mighty presumption in that Man who without Authority â—ven him should dare â—o put Gods Seal to any Article or Covenant by which he might be obliged to any Duty SECT IV. Whether administring the Communion was appropriated to the Apostles in our Saviours life THE next thing to be examined would be Whether in his Life-time our Saviour did appropriate the Administration of the Communion to the Apostles only and because we see that Commission only given to them nor ever semblance of any thing to the Contrary because it is a Work of so great height in its self because as the other so this Sacrament Conveys with it a Covenant on Gods part and because from Christs time downward the right of Consecrating was never pretended to by any Man untill now I cannot but think it a monstrous pride in such men who having no Authority from the Apostles should dare to undertake it and although I have heard of such an Opinion yet I never heard or read any reason for it SECT V. Whether the Power of the Keyes was given to them only AND then next I will examine Whether the power of the Keyes was given to them and them only by which power I understand the power of binding and loosing the power of Government and ruling in the Church and Church Affairs Here are two pretenders the onâ— that it was given to St. Peter only the other that it was given to the whole Church I will examine both First for St. Peter this Controversie betwixt the Church of Rome and Us hath been so vastly handled in such large Volumes as it would be a little impudence to offer at it in these few sheets and to stop my intended Course with tedious disputes which have so often been repeated and Canvased by others only I will point my singer at that which I think may Occasion a Reader in Studying this Controversie to fix himself upon what is pertinent and to take notice of such Things as may easily induce him to the Truth for though I am perswaded I could adde something at least â—llustrations to some Arguments which are Discussed in this Controversie yet that would drive me from satisfying your doubt and make my few lines swell to a Volume I only say thus much That in all those places Mat. 18 19. John 21. 15 16 17. which are the main pillars upon which St. Peters prerogative is setled no man living can shew me other power which a man can Conceive reasonably to be Conferred on him than on the whole body of the Apostles In those two places 28 Mat. 19. c. and 20. John 21. if we should understand him a Rock in the 16. of St. Matthew which yet without Partiality a man cannot do But rather think that St. Peters Confession was that Rock upon which the Church was built or that our Saviour who by his Confession was acknowledged the Son of God was that Rock hath with some a great Consent of Antiquity yet should we grant him there to be termed a Rock yet it must be no otherwise than derivativÃ¨

Selected quad for the lemma: spirit_n

Text snippets containing the quad