Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	jesus_n	son_n	14,487	5	5.3429	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80854	The vertue and value of baptism: in which the dignity and duty of [baptism], the due right of infants to [baptism], and their right above that of grown persons by [baptism], the degrading and destructive principles and practices of [baptism] are / catechetically propounded, plainly preached, and now published as an antidote to the baptism-despising dictates of John Simpson. By Zachariah Crofton ... ; Imprimatur, Edm. Calamy.	Crofton, Zachary, 1625 or 6-1672.	1658 (1658)	Wing C7003B; ESTC R174314	79,234	315

the Sons of Adam weare this liverie Is there a specialty in the application of water and hath it extended to mee shall I say I have received no favour peculiar to the Lords people and distinct from the mass of mankinde Nay I am by Baptism a matriculated Disciple in Christ his Schole an incorporated Member of the houshold of Faith Why then doe I feare to feede on childrens Bread and to use those priviledges that doe belong to the Citizens of the new-Jerusalem Why am I as an alien and stranger from the Commonwealth of Israel I have by Baptisme put on Jesus Christ and shall I feare to come before the Father is not hee his beloved Sonne in whom hee is well pleased Is not Baptisme a Seale of Gods Covenant Why then doe I not claime the promises What though I see not Gods privie Seale the Spirit of adoption is the broad seal of the Covenant of no force and value doth it in vain bear on it divine authority why then i● it called th● A●k of Salvation why hath God said he that beleeveth and is baptized shall be saved Shall I lose my Salvation for not joyning faith to my baptisme What though I finde many rude Christians and p●ophane persons in the Church claiming priviledges by their Baptisme can I deny in some things their claim to be good though they be wicked And wherein it is not good to them breaking the Covenant may it not be good to me poor me that desire to keep the Covenant of my God In a word hath not God sanctified me to himself by the washing of water and doth he call men to draw nigh to him in assurance of faith having the body washed with pure water and shall I be dismayed in access to him Oh! the wickedness of my doubting that doth spring from ignorance of Gods holy O●●inances the sin of my despondencie that de●ers me from duty and exposeth my baptisme to contempt I will sure cast off this estate and hence forward continue with the Church in the Word breaking of bread and Prayer and use of all other priviledges of grace and composedly prize the benefit of Ordinances that by rational acts of faith in them I may at length arrive at the fulness of assurance Thus then Christians argue to your selves the duty and dignity of your Baptisme enjoy with comfort the priviledges thereby conferred Know and approve your selves as baptized and thereby Singled out of the world by Baptisme and set in a capacity of Salvation as was Noahs family in the Arke 1 Pet. 3.21 Sanctified unto God Baptisme being the solemne form of consecration Ephes 5.26 Sons and Subjects of the Covenant invested with Christ incorporated into his Church the seal of which is in your flesh by Baptisme Suited for divine society by the expiation of guilt extirpation of sins power and exact confederation with God all which the Scriptures note to be the effects of Baptisme or the washing of the body with pure water In the apprehension and argumentation of these priviledges let me guide your judgements by propounding to your consideration these several rules 1. Rule Salvation and sanctification and the like priviledges are naturally argued from Baptisme as it is an Ordinance of God ordained to that end Therefore the effects are to it attributed It in all things necessary bears an analogie with Circumcision and propounds moral considerations to that end to the reasonable soul of man to be argued by contemplative acts of faith 2. Rule All that will be sanctified saved and enjoy the before noted priviledges must be baptized All that will in an ordinary way possess them for extraordinary providences are beyond the reach of our debate must be baptized not only on the necessity of a command from God but the nature of the Ordinance being the means appointed rightly constituted and readily conclusive to such an end So that none unbaptized can on any ground expect to enjoy nor may warrantably be admitted to the priviledges of a sanctified and saved people of the Lord. 3. Rule Some baptized enjoy these priviledges of salvation sanctification and the like visibly and symbolically others really sincerely and savingly Some are seemingly saved and sanctified in the sight of men and esteem of the Church These enjoy the outward Ordinance only and that is the guide and ground of humane censure and the judgement of the Church Hence the term Saint Beleever Disciple Brother is in Scripture given and must be by the Church yeilded to hypocrites yea to visible prophane persons but baptized but others are sincerely and savingly possessed of these priviledges not only in the judgement of the Church but by the testimonie of their own conscience and spirit of adoption These enjoy not only the outward signe but also the inward grace of Baptisme have not only the body washed with pure water but also the heart spri●kled from an evil conscience The outward Ordinance and inward grace are sometimes divided according to the visible and invisible ministration of the Covenant Baptisme is to all the same in its nature but not in its effects it is in it self efficacious to all but in some not meeting with due capacity acts of faith to improve it it becomes not effectual Many baptized and by the Church called heirs of Glorie lose their hopes holiness and heaven it self not because Baptisme did not seal it and confer a ground or right but because the soul acted not faith in the right unto the claim of what was conferred None so deservedly lose their inheritance as those who improve not their sealed evidence to a due claim Take heed lest there be among you a prophane Esau heir of his fathers blessing who for a mess of pottage sold his birth right Men in the Church contented with Creature-comforts claim not the priviledges of the Covenant conferred by their Baptisme and so lose their birth-right 4. Rule The outward priviledges of Baptisme enjoyed visibly and in the judgement of the Church may be forfeited and by the censures of the Church taken away A brother may be made as a Publicane and Heathen a member of Christs body may be cut off and a servant of God may be delivered unto Satan the Citizens of Jerusalem may be disfranchised private persons may not at pleasure disown baptized souls but the publique censure of the Church if unworthy their received Baptisme may discharge them Church communion and divest them of salvation sanctification interest in the Covenant which clave non errant the Church not Erring is ratified in Heaven as well as in the Church visible upon earth 5. Rule Salvation sanctification and the priviledges of the Covenant may by Baptisme be conferred on them who are not sensible of the Ordinance or in a present capacity of using them Right may be formally conferred where it is not presently acted The King may be crowned in the cradle the crown be set on his head as a token of right before his hand can

but also a positive performance of all duty he becomes in all things obedient unto the Father lives in Communion with the Church and is conforme to all holy Ordinances proclaiming himselfe a Member of the Church before he propose himselfe a Mediator for or to the Church he is Baptized because it thus became him to fulfill all Righteousness by his subjection to Ordinances and thereby suiting himselfe for his worke he doth not only shew but sanctifie them to be the way of access to the Father for he as our High Priest hath left open the same way of approach and as the Captain hath marched in the same steps of salvation in which we are to follow him and we shall find him Baptized and so immediately entring on the exercise of his Mediatorship when and not till then he was Baptized he is solemnly inaugurated into his office coming out of the water the Spirit came visibly on him and the voice was heard This is my beloved Son in whom I am well pleased hear him We never read of his praying preaching and combate with the Divel till he was Baptized and no sooner was he Baptized but as consecrated to God he Prayed Luk. 3.21 as confirmed to the Combate he was led immediately into the wildernesse to be tempted Mar. 1 12. And as one now completely fitted to transact the business of mans salvation he preached the Kingdom of God Mat. 4. By all which the Mediator doth plainly dictate That acts of holinesse must move in order beginning at Baptism and that Baptism doth fit men to prayer for temptation and all publick acts of Religion and if any will in confidence of acceptance follow the Mediator they must have their body first washed with pure water and be by Baptisme thereunto prepared Reas 3. Circumcision was the qualification of confident aproach to God under the old Covenant And therefore Baptism having succeeded into the place standing in the stead serving to the end for which Circumcision served must be so under the new Covenant The administration of the Covenant may be altered but the Covenant it self abides substancially the same to the Church of God both in the Old and New Testament Sacraments are permanent and inseparable adjuncts to the Covenant as grounds of Faith and however the different administration may cause a change in the Rite and outward Ceremony in the matter applyed or form of application yet is there no change in their use and signification but what was of old signified by the Seals of the Covenant the same is now signified by such as have succeeded into their place thus the Lords Supper supplyeth the room of the Passeover and Baptism the room of Circumcision so that whatever Circumcision did confer on its subjects the same priviledges are by Baptism conferred on its subjects And Circumcision was to the Jews the door of admission into the Church the Ceremony of Consecration to such as approach to the Lord and the Character of distinction on the people of the living God and so the qualification that was unto them the ground of confidence in approach to God hence Circumcision and Vncircumcision are the distinguishing terms between the Jewes the only people related unto God and the Gentiles that were afar off without God and without hope in the world Rom. 2.26 Eph. 2.11 12. and the approach of the uncircumcised unto the Sanctuary of God is declared to be a polluting and profaning of Gods Sanctuary Ezek. 44 7 9. therefore such are forbidden the least approach to God they may not enter the Sanctuary nor observe the Lords Passeover Exod. 12.48 Nay the uncircumcised must be cut off from the Lord people Gen. 17.14 And if a stranger will come nigh to God and have a place in his Sanctuary he must first lay hold on the Covenant of God and be Circumcised so that by Circumcision Jews were acknowledged and Gentiles proselyted members of the Church entituled to the Covenant and entrusted with the liberty of accesse to God in his Sanctuary That Baptism is the Ordidinance under the New Testament answering unto Circumcision in the Old can any that observe the order of Gospel the cessation of Circumcision the regular succession of Baptism into its place believe some initial Seal essential to Gospel administration and see none established if Baptisme be excluded and find Baptism in all things fully significant of what was signified by Circumcision deny that Baptism is succeeded into the room serves to the end that Circumcision did and so confers the same priviledge of confidence and is Essentially necessary to such as approach to God in acts of worship Unto such I would in short say D●d Circumcision incorporate into the Church are we not all Baptized into one Body 1 Cor. 12.13 did Circumcision put the name of God on any do not as many as are Baptized put on Jesus Christ Gal. 3.27 Was Circumcision a sign of Regeneration called the Circumcision of the heart Are not the Baptized buryed with Christ in baptism Doth not the Apostle in this very respect note the agreement of these two distinct but not different Seals Col. 2.11 12 Did not Circumcision seal the Covenant of Grace I will be your God is it not therefore called the Seal of the righteousness by Faith Rom 4 11 Is not the propriety to the promise of Grace Remission and Salvation the very ground entituling and encouraging to Baptisme as the Seal thereof Act. 2.38 39 And is not this agreement sufficient to demonstrate that Baptism is now what Circumcision was of old to the Church What if in some things these two Seals do differ is the difference so essential as to deny the succession of the one to the other It is true the one was by blood the other by water the one is to male and femal both sexes the other to males only the one limitted to the eighth day the other left at liberty but do these or the like hinder either the one or other from being ordinances of Incorporation to the Church Consecration to God or Confirmation to our confidence in drawing nigh to God Will not the differences be found as many and great between the Passeover and the Lords Supper yet the succession of the one to the other will not be denyed Circumstantial differences do shew they are not the same in substance and matter but they must be essential disagreements that shall deny a succession unto the same use and end And if Baptism be not the Ordinance that supplyeth the room of Circumcision what doth How is it called when and where was it instit●ted and who were ever consecrated by it so as to have the boldness of accesse to God Or is the Church defective under the New Testament as to an initiating Seal so that the holy things of God lie common no visible badge of holinesse is now to describe them that may with freedome use them Most rude and ridiculous is that objected bar to this

that such as were not first sanctified by Circumcision must not touch the Passeover and it is given in charge to the keepers of the Sanctuary that the uncircumcised enter not into it to pollute it unhallowed things much lesse unhallowed persons might not come nigh to God under the Law the holinesse of God is the same under the Gospell and therefore such as will come nigh unto him most be consecrated for he will have acceptable Sacrifice to be offered by a chosen Generation a Royall Priesthood an holy Nation 1 Pet. 2.5.9 Men must be brought out of the high wayes and hedges and in his house be cloathed with a wedding garment that with any confidence willex pect a welcome to his wedding Super Mat. 22. And the only Ordinance of Consecration to God is Baptisme This is the badg of distinction and bar of division between the holy and prophane if the Lord Jesus will present his Church to God he Sanctifieth it by the washing of water through the Word Ephes 5.26 And if ever we will enter into the Kingdom of Heaven we must be born of the water and spirit by Baptisme we are purified from the corruptions that are in the world through lust and solemnly dedicated unto the name of Father Son and Holy Ghost hereby we are separated from the world and added to the Church and the Baptized continue together in the Apostles doctrine in prayer and breaking of bread and all acts of worship so that being thus consecrated called out of the masse of mankind and constituted a peculiar and holy people to the Lord Let us draw nigh in full assurance having our bodies washed with pure water 3. Baptisme is an Ordinance of Confaederation with God two cannot walke together except they be agreed God is a consuming fire to man if he condescend not a Covenant as a shreene to prevent its scorching heat I will be your God and ye shall be my people is the onely argument of encouragement to Abraham to walk with God and assurance of Believers acceptance with God guilty man cannot come nigh offended God without some assurance that wrath is appeased and God Reconciled none since Adams fall can come nigh to God as a Creator and Redemption must be transmitted by a Covenant and the Administrations of the Covenant must be the onely pledge of assurance and encouragement unto access to God the Covenant of God with Levi is the onely liberty of the Priests entrance in the Sanctum Sanctorum the Covenant of Mediatorship is the confidence of Jesus Christ his intercession and the Covenant of Circumcision the Israelites title to the Passeover and freedom of the Sanctuary and the Covenant of Baptisme Christians Right to the Lords Table and freedome of drawing nigh to God the Baptized do confaederate with God you have heard before that they must be faederati in Covenant that are subjects of Baptisme the promise is to you is the ground and reason why any is Baptized Baptisme is the mutuall act of sealing the Covenant between God and the soule by this outward sign and pledge God assureth us he will be our God pardon our sin subdue our Corruption by the blood of Christ and we answerable stipulate with God that we will accept him to be our God in Christ we will be called by his name and become his servants so that Baptisme is an argument pleadable in prayer for the remission of sin and Sanctification and an engagement unto duty against all impiety to be urged under all temptation as it is a Sacrament it is a reciprocall bond between God and the soule when Paul would check the Corinthians schisme he doth it by this quaery were ye Baptized into the name of Paul importing you are to call your selves by his name with whom you confaederated in Baptisme so that the Baptized being Gods faederates the Covenant being in their flesh they must needs be qualified with confidence to come nigh to God having such a ground of faith whereupon to claime the promises as is the Seales of the Covenant the most encouraging argument that ever Gods people urged in access to God is Lord remember thy Covenant we are thy people We see then that if we will be guided in our drawing nigh God by the way of Christ his appearance to his Church or approach to his Father as a Mediator or if we observe the succession of Baptisme to Circumcision or nature of Baptisme as an Ordinance of confaederation with God consecration to God conjunction to the Church of God we must needs be convinced that Baptisme or the body washed with pure water is an especiall qualification that fits us for accesse to God And now we proceed to the application of the Doctrine The first use then that we should make of this point is of information and that teacheth us this Lesson Baptisme is an Ordinance of exceeding dign●●y and absolute necessity to be pursued and highly prized by the people of God that will draw nigh unto him for it is the especiall qualification that fits us with confidence to draw nigh unto him as it is an Ordinance of God it is the object of reverence and esteem and indispensably necessary by reason of Divine command no● to be sleighted by such as pr●fesse subjection to him but of much more value when considered as the Ordinance of incorporation into Christs body matriculation into the houshold of faith and consecration unto an holy God and so it doth not onely call for affection esteem honour and reverence but also it presents it selfe unto our reason and imposeth it selfe on our conscience as usefull and indispensably necessary whilst it appeares not onely as an act of worship but Organ of Grace and instrument of much good unto the soule the which though it doth doth not conferre opere operato by meer application as by any Physiciall power in it selfe yet it is a morall instrument offering matter to the rationall argumentations and discourses of a believing soule either to the encouragement of his faith or enforcement of duty and is by divine institution Gods method and instrument whereby he hath graciously confirmed these priviledges and so it is necessary not onely ratione precepti a commanded duty but also medii as a morall meanes to be managed by meditation and Divine method prescribed by the Lord as that whereby we may claime his promise and conclude a relation to and fitnesse for Communion with him and without which we cannot ordinarily expect his blessing and be accounted his people and what he doth in extraordinary cases where he providentially supersedeth an Ordinance as by untimely death and the like doth no way abate the dignity or abstract from the necessity of washing the body with pure water by the Sacrament of Baptisme the conviction of this truth will call for a constant and reverent attendance on Baptisme and conscientious use of it in all covenient opportunitie that God shall give us and check the