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	see_v	son_n	12,108	5	5.6436	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30138	Differences in judgment about vvater-baptism, no bar to communion, or, To communicate with saints, as saints, proved lawful in answer to a book written by the Baptists, and published by Mr. T.P. and Mr. W.K. entituled, Some serious reflections on that part of Mr. Bunyan's confession of faith, touching church-communion with unbaptized believers : wherein, their objections and arguments are answered, and the doctrine of communion still asserted and vindicated : here is also Mr. Henry's Jesse's judgment in the case, fully declaring the doctrine I have asserted / by John Bunyan.	Bunyan, John, 1628-1688.; Jessey, Henry, 1603-1663.	1673 (1673)	Wing B5509; ESTC R21419	60,966	126

the Body of Christ Jews and Gentiles bond and free partook not thereof Object But Ephes. 4. 5. saith there is but one Baptism and by what hath been said of granted Water-baptism will be excluded or else there is more Baptisms than one Answ. It followeth not that because the Spirit will have no corrival that therefore other things may not be in their places That because the Spirit of God taketh the preheminence therefore other things may not be subservient 1 John 2. 27. The Apostle tells them That the anointing which they have received of him abideth in them and you need not saith he that any man teach you but as the same anointing teacheth you all things By this some may think John excludes the Ministry no such matter though the Holy Ghost had confirmed and instructed them so in the Truth of the Gospel as that they were furnished against Seducers in v. 26. yet you see John goes on still teaching them in many things As also in Ephes. 4. 11 12 13. he gave some Apostles some Prophets some Evangelists some Pastors and Teachers vers 12. for the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ vers 13. Till we all come in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ. So in the Spirits-baptism though it have the preheminence and appropriateth some things as peculiar to it self it doth not thereby destroy the Use and End of Water-baptism or any other Ordinance in its place for Water-baptism is a means to increase Grace and in it and by it Sanctification is forwarded and Remission of sins more cleared and witnessed yet the giving Grace and regenerating and renewing is the Holy Spirit 's peculiar Consider Tit. 3. 5. By the washing of Regeneration and renewing of the Holy Ghost Baptism being the outward sign of the inward Graces wrought by the Spirit a representation or figure as in 1 Pet. 3. 21. The like Figure whereunto Baptism doth now also save us not the putting away of the filth of the flesh but the answer of a good Conscience towards God by the Resurrection of Jesus Christ not excluding Water-baptism but shewing That the Spiritual part is chiefly to be looked at Though such as slight Water-baptism as the Pharisees and Lawyers did Luke 7. 30 reject the Counsel of God against themselves not being Baptized And such as would set Water-baptism in the Spirit 's place exalt a duty against the Deity and dignity of the Spirit and do give the Glory due vnto him as God blessed for ever unto a duty By which mistake of setting up Water-baptism in the Spirit 's place and assigning it a work which was never appointed unto it of forming the Body of Christ either in general as in 1 Cor. 12. 13. Eph. 4. 5. or as to particular Churches of Christ we may see the fruit that instead of being the means of uniting as the Spirit doth that it hath not only rent his seamless Coat but divided his Body which he hath purchased with his own blood and opposed that great design of Father Son and Spirit in uniting poor Saints thereby pulling in pieces what the Spirit hath put together Him that is weak in the Faith receive you for God hath received him being such as the Spirit had baptized and admitted of the Body of Christ he would have his Churches receive them also whose Baptism is the ONLY Baptism and so is called the ONE Baptism Therefore consider whether such a Practice hath a Command or an Example that Persons must be joyned into Church-fellowship by Water-baptism For John baptized many yet he did not baptize some into one Church and some into another nor all into one Church as the Church of Rome doth And into what Church did Philip baptize the Eunuch or the Apostle the Jaylor and his house And all the rest they baptized were they not left free to joyn themselves for their convenience and Edification All which I leave to Consideration I might have named some inconveniencies if not absurdities that would follow the Assertion As to father the mistakes of the Baptizers on the Spirit 's act who is not mistaken in any He baptizeth no false Brethren creep in unawares into the Mystical Body by him and also how this manner of forming Churches would suit a Country where many are converted and willing to be baptized but there being no Church to be baptized into how shall such a Church-state begin The first must be baptized into no Church and the rest into him as the Church or the Work stand still for want of a Church Obj. But God is a God of Order and hath ordained Order in all the Churches of Christ and for to receive one that holds the Baptism he had in his Infancy there is no Command nor Example for and by the same Rule Children will be brought in to be Church-members Answ. That God is a God of Order and and hath ordained Orders in all the Churches of Christ is true and that this is one of the Orders to receive him that is weak in the Faith is as true And though there be no Example or Command in so many words receive such an one that holds the Baptism he had in his infancy nor to reject such a one but there is a Command to receive him that is weak in the Faith without limitation and it is like this might not be a doubt in those dayes and so not spoken of in particular But the Lord provides a remedy for all times in the Text Him that is weak in the Faith receive you for else receiving would not be upon the account of Saintship but upon knowing and doing all things according to Rule and Order and that must be perfectly else for to deny any thing or to affirm too much is disorderly and would hinder receiveing But the Lord deals not so with his People but accounts LOVE the fulfilling of the Law though they be ignorant in many things both as to knowing and doing and receives them into Communion and Fellowship with himself and would have others do the same also And if he would have so much bearing in the Apostle's dayes when they had infallible helps to expound Truths unto them much more now the Church hath been so long in the Wilderness and in Captivity and not that his People should be driven away in the dark day though they are sick and weak Ezek. 34. 16 21. And that it should be supposed such tenderness would bring in Children in Age to be Church-members yea and welcome if any body could prove them in the Faith though never so weak for the Text is Him that is weak in the Faith receive you It is not He and his Wife and Children unless it can be proved they are in the Faith Object By this some Ordinances

was meet that he shewed also that this Body hath life and motion Now that life being none other than that nourishment or Spirit of life from which the whole Body fuly joyned together and compact by that which every joynt supplyeth according to the effectual working of the measure in every part maketh increase of the body to the edifying of it self in love Eph. 4. 16. Now this Spirit being first and chiefly in the Head therefore none other but those that hold the Head can have this nourishment ministred to them Besides This is the Spirit that knits the Body together makes it increase with the increase of God Col. 2. 16. This is the Unity of the Spirit which he before exhorts them to keep 3. The third Argument is Because their Hope is also but one Even as you are called saith he in one Hope of your calling As who should say My Brethren if you are called with one calling if your Hope both as to the Grace of Hope and also the Object be but one if you hope for one Heaven and for one Eternal Life then maintain that Unity of the Spirit and Hope while here in love and the bond of peace 4. The fourth Argument is There is one Lord or Husband or Prince to whom this Church belongs Therefore if we have Husbands but one Lord and Prince but one let us not rent into many Parties as if we had many Husbands Lords and Princes to govern us as his Wife his House and Kingdom Is Christ divided 5. The fifth Argument is There is one Faith by which we all stand justified by one Lord Jesus Christ one Faith by which we escape the Wrath of God one Faith by which only they that have it are blessed yea seeing there is but one Faith by which we are all put into one way of Salvation let us hold together as such 6. The sixth Argument There is one Baptism Now we are come to the pinch viz. Whether it be that of Water or no which I must positively deny 1. Because Water-Baptism hath nothing to do in a Church as a Church it neither bringeth us into the Church nor is any part of our Worship when we come there how then can the Peace and Unity of the Church depend upon Water-Baptism Besides he saith expresly It is the Unity of the Spirit not Water that is here intended and the Arguments brought to inforce it are such as wholly and immediately relate to the Duty of the Church as a Church 2. Further That other Text that treateth of our being baptized into a body saith expresly it is done by the Spirit For by one Spirit we are all baptized into one body 1 Cor. 12. 16. Here is the Church presented as under the notion of a Body here is a Baptism mentioned by which they are brought or initiated into this Body Now that this is the Baptism of Water is utterly against the words of the Text For by one Spirit are we all baptized into one body besides if the Baptism here be of Water then is it the initiating Ordinance but the contrary I have proved and this Author stands by my Doctrine So then the Baptism here respecting the Church as a Body and Water having nothing to do to enter men into the Church nor to command them to practise it as a Church in order to their Peace or Communion or respecting the Worship of God as such And I say again the Baptism in the sixth Argument being urged precisely for no other purpose but with respect to the Churches peace as a Body it must needs be THAT Baptism by virtue of which they were initiated and joyned together in one and that Baptism being only that which the Spirit executeth this therefore is that one Baptism 7. The other Argument is also effectual There is one God and Father of all who is above all and through all and in you all If we are one Body if to it there be but one Spirit if we have but one Hope one Faith and be all baptized by one Spirit into that one Body and if we have but one Lord one God and he in every one of us let us be also one and let them that are thus qualified both joyn together and hold in one But our Author against this objecteth That now I imploy my Pen against every man and give the lye to all Expositors for they hold this one Baptism to be none other than that of Water pag. 13. Answ. What if I should also send you to Answer those Expositors that expound certain Scriptures for Infant-Baptism and that by them brand us for Anabaptists must this drive you from your belief of the Truth Expositors I reverence but must live by mine own Faith God hath no where bound himself to them more than to others with respect to the revelation of his Mind in his Word But it becomes not you to run thus to Expositors who are as to your notions in many things but of yesterday To the Law and to the Testimony For out of the mouth of Babes the Lord hath ordained strength But you bid me tell you What I mean by Spirit-Baptism Answ. Sir you mistake me I treat not here of our being baptized with the Spirit with respect to its coming from Heaven into us but of that act of the Spirit when come which baptizeth us into a Body or Church It is one thing to be baptized with the Spirit in the first sense and another to be baptized by it in the sense I treat of for the Spirit to come upon me is one thing and for that when come to implant imbody or baptize me into the body of Christ is another Your Question therefore is grounded on a a mistake both of my Judgment and the words of the Apostle Wherefore thus I soon put an end to your Objections pag. 14. For the Spirit to come down upon me is one thing and for the Spirit to baptize or implant me into the Church is another for to be possessed with the Spirit is one thing and to be led by that Spirit is another I conclude then Seeing the Argument taken from that one Baptism respecteth Church-Fellowship properly and seeing Water-Baptism medleth not with it as such it is the other even that in 1 Cor. 12. 16. that is here intended and no other But you add If nothing but extraordinary Gifts are called the baptism of the Spirit in a strict sense then that baptism 1 Cor. 12. must be Water-baptism as well as that in the Ephesians Hold You make your Conclusions before you have cause First prove that in the Ephesians to be meant of Water-baptism and that the Baptism in 1 Cor. 12. 16. is the Baptism you would have it and then conclude my Argument void That it is the Baptism of the Holy Ghost according to the common notion I say not for you to assert it is the Baptism of Water gives the lye to the