Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	bone_n	flesh_n	7,585	5	7.4908	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B09776	The Anabaptists meribah: or, VVaters of strife. Being a reply to a late insulting pamphlet, written by Thomas Lamb, merchant, intitulled, Truth prevailing against the fiercest opposition; or, An answer to Mr. John Goodwins Water-dipping, no firm footing for church-communion. Wherein the impertinency of M. Lamb's answer, and the validity of M. Goodwin's Water-dipping, &c. are manifested by I. Price a member of the Church of Christ, whereof the said Mr. Goodwin is pastor.	Price, J., fl. 1656.	1656 (1656)	Wing P3332A; ESTC R182056	87,699	107

Goodwins eigth consideration is summarily what you have said viz. that withdrawing upon this account is a Schismaticall practise and a Sin of a high nature To this you answer first Scripture schism is a sin but that 's not your schism your schism is commanded not prohibited in Scripture But by your favour it is sub judice and every mans cause is right in his own eyes and your separation hath been sufficiently argued and proved to be such a sin as requires your repentance and reformation whether you see it or no. But say you Shew us a rule from Christ to gather Churches without baptism then our mouth will be stopt I reply What is this to infant baptism what to dipping the Church from whom you have separated was and is a baptized Church 2. Shew us where in all the Scriptures baptism is made an essential part of Church-fellowship sure I am in respect of Scripture evidence you are here as mute as fishes 2. You add VVhy should our separating from you be sinfull in us any more than your separating from Parish-Churches sinfull in you This we have already answered Sect. 52. You add You say 3. As the fatall apostacie from the pure Ordinances of Christ and primitive worship was graduall so is the recovery of the primitive purity gradual also c. This is nothing to the consideration and therefore I have nothing to say unto it Mr. Goodwins nineth consideration that baptism with water is but a ca●●all ceremony so acknowledged by one of the gravest Authors of the Antipcedo baptistical saith and therefore it ought not to make a partition-wall between the godly party of believers c. To this you say 1. That though the said Author calleth it a carnall ceremony yet the Holy Scriptures have not so styled it SECT LXIV SUppose the Scriptures have not so called them are they not so● Is water any thing else but an outward thing is it a spirituall thing Is dipping washing sprinckling spiritual or carnal actings was there any need that the Scripture should teach believers such things as these 2. You say Mr. ● calleth it a carnal ceremony onely in respect of the outward act not in respect of the spirituall design No more doth Mr. Goodwin or any other man and all the ceremonies of the Law were of the same nature had not they a spiritual design of God in them 3. You give us for your third answer what you do believe concerning its giving a man right unto Church communion Well I know your faith in this point but what is this to the consideration propounded Mr. Goodwin tenth consideration is thus Ignorance in some things among the Saints appertaining to the knowledge of God and Christ rend●e●h them not unclean one unto another nor is it a just ground of dividing one from another c. To this you grant that ignorance in many things of that nature is no ground of separation of m●n from Churches but ignorance in this point viz. of baptism is such as it just●f●eth such a separation because say you I have proved that for unbaptized persons to joyne in Church-fellowship is disorderly First you talk apace of your proving that which was yet never done and thereby prove indeed your own confidence but not hing else 2. You have said nothing in this kind but you have had better proof to the contrary than you brought with you SECT LXV 11. Consideration tendred by M. Goodwin Baptism is no constituting principle of a true Church therefore separation upon the account of this or that manner of baptizing is not warrantable there being nothing but suppose a mistake about it c. To this you say again you have proved it but where who can tell Mr. Goodwins 12th consideration is to this purpose That the Scriptures making mention of persons that are unmeet for Church-fellowship or christian communion they mention fornicators covetous idolaters railers drunkards extortioners disorderly walkers but never persons of a holy and blameless conversation whether baptized or unbaptized c. You answer 1. Paul writ to Churches who were all baptized 1 Cor. 12.13 he saith we are all baptized c. SECT LXVI BRother take heed of handling the word of God deceitfully where doth the Scripture say we are all baptized with water it is true it saith we are all baptized by one spirit into one body take heed of Legerdemain in the things of God is this good arguing we are all baptized by one spirit ergo we are all baptized with water I confess it is an inference of the same kind and kin as it were of the same flesh blood and bones as severall the rest of your inferences are Do we deny that any believer mentioned in the Scriptures as members of Churches were not baptized with the Spirit Do not you judge your holy and beloved brethren c. baptized with the spirit though not baptized as you count baptism 2. What if it be granted that they were all baptized would Paul have them rejected in case they were holy and worthy men and durst not be baptized for fear of offending God their consciences being weak in that point for want of light would he have reckoned them among fornicators covetous idolaters railers drunkards extortioners You reply I make little doubt but he would I tremble at your saying is this like that sweet and blessed nature of the father of mercies that pardons the ignorances of his people and judgeth of man according to what a man hath and not according to what a man hath not What to number a believer with the vilest of sinners fornicators covetous idolaters railers drunkards extortioners c. and to banish him with them out of his house from his Ordinances and this meerly because that either he will not be dipt and baptized again having in his judgement and conscience been baptized already or because he is ignorant that it is Gods mind it should be so and there durst not Is this consistent with that great love of God professed in Scripture to them that are one in union and fellowship with his Son Jesus Christ But what is your reason of this representation of God 1. Because Christ was so full advising the Disciples to punctuality in point of order 2 Coll. 16. 1 Cor. 14.40 Reply Let us examine your Texts 1 Cor. 14.40 1 Cor. 14.40 2 Coll. 16. Let all things be done decently and in order 2 Coll. 16. Let no man therefore judge you in meat or in drink or in respect of an holy day or of the new moon or of the sabboth dayes ergo children are not to be baptized ergo the manner of baptizing must be by dipping Ergo if persons be not thus baptized and at age they are no more fit to make members of Churches than fornicators covetous idolaters railers drunkards extortioners and evill workers Ergo Iesus Christ was full advising to punctuality in order viz. of baptism I have read of one Orietes that

you have too long been a Discontinuant Gods gifts groan under dis-use or misuse Well Remember your own Law we shal have occasion to use it Thus you give it out HE who spotteth the beautifull face of Truth Mr. Lamb to the Reader tho ignorantly much more if presumptuously must expect a stain in his own credit and be content to suffer so much as to make the Truth whole SECT XII I Hope you wil not deny to undergo the Doom and Sentence of your own law Reply but accept of the punishment of your sin and transgression thereof if found guilty Whether you have not bespotted the beautifull face of truth I am sure very arrogantly tho ignorantly especially in some things ascerted by you concerning Mr. Goodwin yea and in and about the controversie beetween us will appear in due season THe same person may des●ve at the same time both Thanks Mr. Lamb to the Reader and Reproof To return the one is a point of gratitude to administer the other in love and in the Majesty of Gods word a point of Faithfulness SECT XIII TO that of Gratitude Reply it well becomes you to be thankfull to Mr. Goodwin To that of Reproof it doth as ill become you to reprove him as you do to lash him with the Scourge of your Pen as a puny-Boy to jerk him as the Bishops and their shavelings did Henry the second Mr. Lamb conceited of his majestick Pen. of England until they made him bleed But whereas you presume that your pen is cloathed with the Majesty of Gods VVord as if it dwelt in Light and were like the bright Morning-Star or rather the Sun at Noon in his Majesty Consider Pride is a piece of maduess and many poor creatures cloath'd in Rags being distempered in their heads have conceited themselves Kings and Queens and their Rags to be Robes I have heard of a Merchant at Athens who being distracted by great Losses at Sea and undone thought that all the goods that came to the City were his and busie was he from day to day at the water-side to look after his Goods And severall Merchants agreeing together to use the best means they could to have him made whole again it was at last accomplished and then the poor man seeing his poverty and feeling the smart thereof wish't the Merchants had not undertook his cure For then said he I had all things every mans Goods were mine but now I see I have nothing at all but am a poor miserable man Thou knowest not thou art poor blind and naked said God to the Church of Laodicea IF in this Contest thou findest any passages savouring of too much sharpness Mr. Lamb to the Reader though in Answer to Mr. Goodwins Highest Provocations look upon me as disowning them and minde the Reason of the place SECT IV. VVHat is the meaning of this Reply Mr. Lamb at contest with his Conscience What strivings and contendings were there between your pen and your conscience in writing this Book Why did you suffer your self to he overcome of your own evill and did not rather strive to overcome your evill with good Was not Conscience and concupisence hard at combeate in your thoughts Did not the Flesh lust against the Spirit and the Spirit against the Flesh Did not your heart smight you when you began to dip your inconsiderate pen in the blood of Mr. Goodwins Reputation Did not your hands tremble when like Mezentius the Tyrant that did use to tye the living with the dead you bound Mr. Goodwin and Mr. Edwards together with the same Cord of dishonour and snacie when you chained him with the dis-ingenious and froward six Book-sellers in the Postscript Will you not own those sharp Passages Who must own them But it is worth our observation The highest provocation that ever Mr. Goodwin gave Mr. Lamb. that Mr. Goodwins VVater-Dipping c. the Book of your quarrell you confess to be the highest Provocation that ever he gave you wherein notwithstanding you are not so much as once named no not so much as with the two first Letters of your name The Provocation only was because he cannot bow to your Baptism but writes against it Nebuchadnezers heart was hotter than his Oven against those Worthies that would not bow down to his Image Remember He that is soon angry dealeth foolishly Alexander in his hot blood stew'd his dearest friends whom he would have revived again with his heart blood if he could To be angry with a Brother without a cause is dangerous Is it a Provocation of the highest nature to write against your way and shew unto the world the undue behaviour of the Professors thereof without the least whisper of your Name therein Is this like that meek that mortified temper and disposition which appeared in you when you walked with us Is not here a fearfull Metamorphosis CHrists Counsell is not to resist evil Mr. Lamb to the Reader but whosoever will smight me on the right Cheek to turn the other to him But besides it becommeth me to hear much evill from that hand by which I have received so much good SECT XV. HOw easie is it to preach and hard to practise truth Mr. Lamb acteth contrary to his knowledge of Christs command Have not you endeavoured to buffet Mr. Goodwin on both his cheeks who hath not so much as lifted up his little finger against either of yours Have you taken two blows for one Nay have you not given ten for none Do you know your Masters will and practise it no better Is not the knowledg of Christs will a great dispositum a rich Talent and do you improve it thus You confess you have received much good from him and it becommeth you to bear much evill from him Have not you requited the good you have received very unkindly Much good you have received from him for which of those good works have you thus written against him I know you will be ready to say with those Iews for the good he hath done me I have not written against him but because he hath blasphemed the Doctrine of Baptism and the professors thereof Those Iews were holy persecutors in pretence at least Maximinian thought the blood of Christians an acceptable sacrifice to his Gods And so did the Popish persecutors hold the same Opinion of the blood of the Protestants in all times since the name of Protestantism was heard amongst them Do you think such a sacrifice as the spoyles of Mr. Goodwins reputation God will be so well pleased with that the first fruits of your Pen being so bitter against your great Benefactor in the things of Iesus Christ should be so acceptable unto him Do not you think in your conscience that God will call many to account for the injury that they have done that man in his name and reputation for his service in the Gospel And will not you be ashamed of your self to be found

a standing Pool or River doth It was not simply the blood of Christ but the blood of Christ shed by which we have a Redemption and Remission of sins Now though water in a Pool or River might in a dull way represent the blood of Christ yet the sprinckling or pouring of it out doth more aptly set forth the shedding of this blood We may well presume that his precious blood did trickle down from his most sacred Temples Hands Feet and Sides when he was upon the Cross all which I say is more significantly represented by Sprinckling than by Dipping 2. A little Water sprinckled and poured out upon a person doth more lively and significantly set forth the value worth and excellency of Christs blood than a great standing Pool Pond or River instructing the beholders thereof that it is not the quantity but the quality the dignity of Christs blood Though it be but as the blood of a Lamb yet the Lamb being spotless and without blemish that hath purchased redemption and remission of sins the Scriptures take no notice how much the blood was but what the dignity of that blood was that was shed Act. 20.28 God hath purchased the church with his own blood Heb. 9.14 It is the blood of Christ who through the eternall Spirit offered himself without spot c. that purgeth the conscience 1 Pet. 1.19 You are redeemed not with silver and gold c. but with the precious blood of Christ as of a Lamb without blemish and without spot It is true a great Pool Pond or River might better represent the blood of Bulls and Goats Oxen and Heifers Rams and Lambs c. altogether making a great Pool or lake of blood which is corrupted and cannot justifie but a little water sprinckled doth more aptly set forth the value worth and dignity of Christs blood which is as it were freshly running out of his veins and besprinckled upon the subject in Baptism 3. The Sprinckling of the water in baptism doth hold a conformity unto and preserves the commemoration of the legall sprincklings in the Old-Testament Exod. 24. compared with Hebrews the 9th you will finde that Moses after he had preached and spoken the Law of God unto the people he took the blood of calves and of goats c. and besprinckled the book and all the people the tabernacle the vessels of the ministry c. all things were purged by the sprinckling of blood And the Author to the Hebrews refers all to the purging and purifying of the conscience from dead works to serve the living God Heb. 10.22 Heb. 12. ver 24. You are come c. to the blood of Sprinckling that speaketh better things than the blood of Abel the blood of sprinckling that is the blood wherewith you are sprinckled alluding to that blood of the Old-covenant mentioned Heb. 9.20 So we are sprinckled with the blood of Christ c. This is more lively represented in the sprinckling of water in baptism then in dipping or dowsing the subject of baptism so much insisted upon 4. This ceremony of sprinckling or pouring out water in baptism doth more lively represent the performance of severall promises of sanctification unto the Gentiles mentioned by the words sprinckling and pouring out of water then that of dipping doth Ezek. 36.25 I will sprinckle clean water upon you and you shall be clean from all yuor filthiness and from all your Idolls will I clense you and a new heart also will I give you c. So again in Isa 52 23 24 25. it is prophesied of Christ Behold my Servant shall deale prudently he shall be exalted and extolled and be very high c. he shall sprinckle many Nations c. So again Isa 44.3 I will poure out water upon him that is thirsty c. I will poure out my Spirit So again Joel 2.18 I will poure out my Spirit upon all Flesh c. upon all Flesh as well as upon the Jews Thus the ceremony of sprinckling or of pouring out of water in baptism doth help a mans faith in the believing and expecting the performance of these promises after a more effectuall manner than dipping doth SECT XLII 5. IN the fifth and last place Sprinckling and pouring out water upon the subject of baptism better answers the end of that Ordinance than dipping the subject of baptism or burying him under water let us compare your dipping with your notions and apprehensions thereof together with sprinckling and our apprehension thereof and then see which is most likely to be the truth and to answer the nature of a Sacrament We have usually considered three things in Sacraments the outward visible sign The thing signified thereby and the inward spirituall grace As to instance in the Supper of the Lord the Bread and Wine are the outward visible signs The Body and blood of Christ the things signified Our spirituall Union with Christ refreshment by Christ interest in Christ c. these are the spirituall graces c. So now consider in our Notions and apprehensions of baptism by sprinckling The outward visible sign is Water the thing signified by it is the Blood of Christ The inward and spirituall graces they are remission of sins sanctification spirituall washing clensing our selves from all pollutions c. the spirituall graces of any Sacrament being very many and vatious Now let us consider your Notion of Dipping intended by Christ as you say therein viz. to shew forth the death buriall and resurrection of Christ for sinners and the sinners death unto sin suffering with Christ Resurrection to all newness of life here and glory hereafter Let us then examine it First Here is water the outward visible sign What must this signifie Or what is the thing signified by it Is it to answer the Death and Buriall and Resurrection of Christ What answers Water Is it the death or blood of Christ So far we grant also that the Water signifieth Christs Blood So far I believe you are right and this doth more lively represent the Blood of Christ trickling or sprinckling down by drops and gushes viz. the sprinckling or pouring out of water than dipping into water But to make it represent the buriall of Christ how will you make the parallel Let us try how things will agree 1. Here is water whereinto the subject is dipped or dowsed this is the outward visible sign 2. What is thereby signified The Blood of Christ cannot be here the thing signified for Christ was not buryed in his own blood but in the earth Then the thing signified hereby is the earth and it can be nothing else what ever be the inward and spirituall graces Now I offer Where do we ever find water in Scripture to represent the earth It doth frequently sign fie the Spirit the blood of Christ the pure word of God whereby men are made clean when they are polluted refreshed when thirsty c. But never doth it signifie the Earth as it must here