Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	fire_n	ghost_n	holy_a	6,369	5	5.6726	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23664	A doubt resolved, or, Satisfaction for the seekers wherein the case touching an administrator of gospel ordinances, in these times, is handled : wherein also some other questions are more briefly touched, viz. I. Whether water-baptism was to continue in force after the ministry of John the Baptist ceased, II. VVhether Gospel ordinances are things spirituall, or carnall, III. VVhether a power to preach by immediate revelation of the spirit, be necessary in every Gospel minister?, IIII. What is is to be baptized with the Spirit : well worthy the consideration of many who in these times are unsetled in their judgements touching these points / by William Allen.	Allen, William, d. 1686.	1655 (1655)	Wing A1063; ESTC R15502	29,149	40

Disciples of Christ who first administred the same for there would have been no end of scrupling nor hardly a possibility of satisfaction in this case no not in the Apostles times and that successive time in which this administration was not corrupted if such a thing had been necessary Nor can it easily be imagined how the Eunuch could have come at satisfaction in this point touching Philips meetnesse to administer baptism to him if such a lineal demonstration had been requisite hereunto Nor can it reasonably be thought that that mans baptism should be the lesse available to him who in uprightnesse of heart submits himself thereto though he should be mistaken about the meetness of the administrator for Paul doubtlesse would never have rejoiced as he did that Christ was preached though but in pretence by some as in truth by others but that he knew that a benefit would redound even by their preaching of Christ to those that with honest hearts received the word from them their unmeetnesse to minister the Gospel otherwise notwithstanding Phil. 1.18 A Postscript IN as much as there are too many in these times who to render waterbaptism unnecessary do construe most of those Scriptures as meant of the Baptism of the Spirit which speak of Baptism after the ministry of John the Baptist ceased and who also do interpret those words 1 Cor. 12.13 By one spirit we are all baptized into one body to be meant of the baptism of the spirit and so do take themselves as having the spirit to be duly incorporated visibly into this one body of Christ which is his church by vertue of their being baptized with the spirit whether they have ever received water-baptism or no Therefore having this opportunity I shall here adde a word to convince such from the Scripture of their delusion and mistake herein In order hereunto let such know that for men to receive of the spirit of God onely unto their own personal regeneration and sanctification is one thing to be baptized with the spirit is another Those whom John baptized at least many of them had received of the spirit to their own personal regeneration and sanctification Mat. 21.32 Luke 7.29 and yet they were not then baptized with the Holy Ghost but were directed to expect that from him that was to come after John to wit Christ Jesus Mat. 3.11 Those eleven Apostles of Christ also who being assembled together and Christ with them a little before his ascension had at that time certainly received of the spirit to their own regeneration and sanctification yea and to a good degree for the edification of others also and yet at that time they were not baptized with the holy spirit but they then received a promise from Christ that they should be baptized with the spirit not many days thence Acts 1.5 The baptism of the spirit then properly is such a being filled with the holy spirit as by which men are able to speak with other tongues and to act and do things of like high and extraordinary import This is evident First from the tenor of that saying of the Baptist Mat. 3.11 I indeed baptize you with water unto repentance but he that commeth after me is mightier then I whose shooes I am not worthy to bear he shall baptize you with the Holy Ghost and with fire Which accordingly was fulfilled to as many of the Jews as were professedly the Disciples of Christ at the day of Penticost following the ascention of Christ For speaking of the hundred and twenty Disciples which were all with one accord in one place it s said that there appeared unto them eleven tongues like as of fire and it sate upon EACH of them and they were ALL filled with the Holy Ghost and began to speak with other tongues as the spirit gave them utterance Acts 2.1.3.4 2. That such a being filled with the holy spirit was meant by the promise of being baptized with the spirit appears by the words of Christ Acts 1.5 compared with Acts 2.1.2.3.4 and Acts 11.16 Christ commanded the Disciples that they should not depart from Jerusalem but wait for the promise of the father which said he ye have heard of me for John truly baptized with water but ye shall be baptized with the Holy Ghost not many daies hence Acts 1.4.5 which accordingly they were as we had it before Acts 2.1.3.4 which yet is more evident in Acts 11.15.16 where Peter rehearsing the effect of his preaching the Gospel to Cornelius and his company saith And as I began to speak the Holy Ghost fell on them as on us at the beginning then remembred I the word of the Lord how that he said John indeed baptized with water but ye shall be baptized with the holy Ghost Where note that the falling of the Holy Ghost upon Cornelius and those with him as on the Apostles and Disciples on the day of Pentecost causing them to speak with tongues as they did Acts 10.46 this Peter deems to be a like act of grace vouchsaled the Gentiles as was that which Christ promised his Disciples when he told them that they should be baptized with the holy spirit not many days after The reason why such a rich measure of the spirit is expressed by this metaphor of being baptized with it is I conceive because of that analogy which is between this metaphorical baptism and that which is literal and proper for as no man is litterally and properly baptized without abundance of water John 3.23 so much as in which he is buried Col. 2.12 so no man is metaphorically baptized with the spirit but he that receives it in great abundance likewise Sufferings also which are another metaphorical baptism a man is not said to be baptized herewith whilest they be but ordinary and common but then onely when they are very great and many such as that he may say concerning them I am come into deep waters where the floods overflow me Psal. 69.2 And therefore Christ when he speaks of his being baptized in this kind doth appropriate it to his suffering the sorrows of death Luke 12.50 and not to those lesser degrees of suffering which befell him in the former part of his life If then to be so filled with the spirit as by means thereof to be able to speak with other tongues and the like be in Scripture sence to be baptized with the spirit and not otherwise then those that will needs make a being baptized with the spirit the condition of the injoyment of Gospel priviledges and the means of mens being made members of that one body of Christ which is the Church 1 Cor. 12.13 as many now a daies do on purpose to exclude water-baptism altogether here-from do not onely thereby exclude themselves but also all others now living so far as known to us from all part and fellowship in such Gospel priviledges in as much as neither they nor any other visible to us are in a Scripture account baptized with the spirit FINIS Note this Note this Note

until Iohns ministry began not ended for when Christ said the law and the Prophets were until Iohn and that since that time speaking of a time already past the Kingdom of God is preached and every man presseth into it as they did to the baptisme of Iohn Luk. 16.16 I say when Christ spake these words referring unto a time past Iohns ministry was not as yet finished he being then alive as you may perceive plainly if you read Mat. 11. from Vers 2. to Vers 13. and therefore those words VNTIL Iohn cannot refer unto the ending but unto the beginning of Iohns Ministry Which is also yet more manifest in that Christ said even while Iohn and his Ministry were yet in being Mat. 11.12 From the days of Iohn the Baptist VNTIL NOW The Kingdom of Heaven suffereth violence and the violent take it by force which words from the days of Iohn the Baptist until now could not be spoken of the ending of Iohns Ministry because when this was said his Ministry was yet on foot as appears V. 2. So that cleerly Iohns preaching the Baptism of repentance for the remission of sins was the preaching of the Kingdom of God to wit the Gospel of the Kingdom as that which is distinguished from the Ministration of the Law and Prophets and therefore not legal but Evangelical Besides to shew yet further that water Baptism was not limited unto Iohns Ministry Iohns Ministry was confined within the Territories of Canaan or rather Judea as was also that of the Apostles till after the Resurrection of Christ Mat. 10.5 whereas after the Resurrection of the Lord and immediately before his Ascention Christ gave commission to his Apostles to teach and baptize all Nations in the doing of which as of other his commands he promiseth his presence with them to the end of the world Mat. 28.19.20 which clearly shews that Baptism was not confined to Iohns Ministry SECT. VI But if they say that 's not water Baptism but the Baptism of the spirit of which Christ speaks Mat. 28.19.20 which yet is too unreasonable to affirm yet the practice of the Apostles acting upon this commission will evince that they understood it otherwise For surely when Peter exhorted the Iews to repent and be baptized for the remission of sins Act. 2.38 he did not perswade them to be baptized with the spirit for the remission of sins because the Baptism of which he there speaks he perswades them to use in order to their receiving the spirit as it there follows Repent and be baptized c. and ye shall receive the gift of the Holy Ghost And those that will construe the baptism here spoken of of the Baptism of the Spirit take course to render the Apostle to speak as little sence as they do truth as will appear if you read the words according to their interpretation thus Repent and be baptized with the Holy Ghost and ye shal receive the Gift of the Holy Ghost And whereas the Eunuch desired Philip to baptize him in water Act. 8.36 will not every man conclude that Philip in preaching the Gospel to him had convinced him of it as a Christian duty how or why else should he desire Baptism up on Philips preaching Besides when Philips answer to his desire of being Baptized runs thus If thou beleevest withall thine heart thou mayest does it not cleerly imply that water baptism is a priviledge peculiar to Beleevers for if it had been then to be used only as a thing indifferent as they suppose circumcission was it might have been lawful for him to have been baptized whether he had beleeved or no unless we will suppose that his not beleeving would have made an indifferent and lawful thing to become unlawful to him Nor can it reasonably be thought that the men and women of Samaria deluded till then by Symon the Sorcerer would have been baptized by Philip but that they were by his preaching convinced that it was their duty so to be Act. 8.11.12 Nor will any I hope be so unreasonable as to say this was the Baptism of the Spirit since in the 15.16 verse this Baptism is cleerly distinguished from that of the Spirit For the Spirit saith he was fallen upon none of them only they were baptized in the Name of the Lord Iesus So that this Baptism went before their receiving the Spirit and therefore could not be their being baptized with the Spirit And when Peter said concerning Cornelius and his company Can any man forbid water that these should not be baptized who have received the Holy Ghost as well as we Acts 10.47 and withall commanded them to be baptized in the Name of the Lord Iesus Verse 48. Will any imagine that Peters commanding them to be baptized was beside the business for which he was sent thither of God and not in direct pursuance of his commission or that mens having the Spirit though in an excellent degree as they had is any excuse from water Baptism or that it was a thing indifferent to be baptized or not baptized especially considering that the Angel had told Cornelius that Peter should tell him what he OVGHT to do Act. 10.6 and declare to him words by which he and all his should be saved Acts 11.14 And Cornelius his expectation accordingly was not to hear from him things which might be done or let alone but such things as were commanded him of God Act. 10.33 And doubtless when Peter commanded Cornelius to be baptized in the Name of the Lord Cornelius had reason to conclude that this as well as any thing else was that which he ought to do and that those Words as well as others were Words by which he should be saved according to the Item before given him by the Angel Or can it enter into the heart of any Christian to think that the holy Apostle would be so prophane as to command and cause a thing to be acted and done in the Name of the Lord which the Lord had not commanded All which considered what is more plain then that water Baptism was no indifferent thing but the express Will of God even after such time as the ministry of Iohn Baptist was at an end SECT. VII And whereas when we alledge the use and practise of water-Baptism after the ministry of Iohn ceased they to counter ballance this aleadge the use of circumcision at the same time though circumcision was at that time de jure abolished as they say To this I answer likewise 1. If Circumcision was used as an indifferent thing yet it was not commanded and enjoyned by the Apostles to be used in the Name of the Lord as Baptism was Act. 10.48 nor for remission of sins and in order to mens receiving the Holy Ghost as Baptism was Acts. 2.38 nor as a priviledge belonging onely to beleevers as Baptism was Acts 8.36 therefore water-baptism was not practised upon the same terms as circumcision was in the Apostles times 2. If Circumcision was allowed

themselves who keep off from Baptism upon the scruple of an administrator for they themselves preach the Gospel which is a greater thing then to baptize and therefore why should they scruple to baptize or at least to receive Baptism from one who is able to preach the Gospel for he that may do the greater may do the lesse also Now that it is a greater matter to preach the Gospel then to administer Baptism is most evident by that of the Apostle 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospel Meaning that to preach the Gospel was more apostolical then to administer Baptism the latter might better be done by inferiour hands then the former as I shewed before The true tendency therefore of this opinion that none may receive Baptism because there is none duly qualified to administer it is to eject and cast all preaching of the Gospel out of the world a● well as baptism for if there be none qualified to administer Baptism which is the lesse there is none qualified to minister the word which is the greater SECT. 33. But because some also are gone so far out of the way as to think that none may preach the Gospel except they were so indued with power from on high as were the Apostles and could speak by immediate revelation of the spirit as they did I shall here insert one word from the Scriptures to prove the contrary It doth sufficiently appear that even in the Apostles days whilest yet extraordinary gifts were abroad men might prophesie who yet could not speak by any such immediate and infallible revelation of the spirit as the Apostles did Therefore the Apostle cautions those that prophesied in the Church at Rome to prophesie according to the proportion of faith Rom. 12 6. that is either according to the rule of faith or according to that measure of faith and knowledge which they had attained in the Doctrine of the Gospel which caution were needlesse if they had prophesied according to the immediate dictates of the spirit as they did who speak as the spirit gave them utterance for then they could not be in danger of erring in their prophecying because prophesie in this kind came not at any time by or according to the will of man but holy men of God spake as they were moved by the Holy Ghost as the Apostle Peter hath it 2 Pet. 1.21 Yea if any had the spirit of prophesie in this sence they could not though they had a desire to speak otherwise then the spirit moved them as appears in the case of Baalam who said if Balak would give me his house full of Silver and Gold I cannot go beyond the Commandement of the Lord to do either good or bad of mine own mind but what the Lord saith that will I speak Num. 24 13. And it is not unlike but that the extraordinary Prophets sometimes spake things by the guidance of the spirit which they themselves understood not I heard saith Daniel but I understood not Dan. 12.8 See 1 Pet. 1.10.11.12 But these who are directed to prophesie according to the proportion of faith are to keep within the bounds of their own knowledge and not undertake to teach others what they do not well understand themselves Besides the Apostle describing the subject matter of those prophecyings which were used in the Churches saith He that prophecieth speaketh unto men to edification and exhortation and comfort 1 Cor. 14.3 which to do were things not peculiar to extraordinary Prophets but common duties among Christians 1 Thes. 5.11 Wherefore comfort your selves together and edifie one another even as also ye do and exhort one another daily Heb. 3.13 and 10.25 As every man hath received the gift even so minister the same one to another as good Stewards of the manifold Grace of God 1 Pet. 4.10 In which the Apostle gives this caution verse 11 if any man speak let him speak as the Oracles of God that is according to and as becomes the words of God of which caution there had been no use as I said before if none had spoke in a way of prophecying that is to edification exhortation and comfort but onely such as spake by immediate revelation And whatever the gift was which Timothy received by the putting on of Paul's hands 2 Tim. 1.6 or which afterward he received by prophesie and the laying on of the hands of the Presbytery 1 Tim 4.14 I say what ever other gift it was it seems it was not a gift of preaching the Gospel by immediate revelation of the spirit because in order to his teaching he is exhorted to give attendance to reading 1 Tim. 4.13 and is admonished also to take heed unto his Doctrine verse 16. and directed to hold fast the form of sound words which he had heard of Paul 2 Tim. 1.13 for all which there had been no place if what he had taught had been onely by the immediate dictates of the spirit for he that speakes by immediate revelation and infallible guidance of the spirit needs not give attendanc● to reading in order thereunto nor is in danger unlesse he take heed of miscarrying in his Doctrine or of expressing himself in unsound words Nor doth the Apostle in his directions about the choice of Elders 1 Tim 3. where he insists at large on the qualifications requisite in such Officers speak one word of those extraordinary gifts And as the Apostle would not have the prophecying then used in the Church to be despised so he would not have ought delivered therein to be received without examination and tryal 1 Thes. 5.20.21 despise not prophecying prove all things c. which shews that those that did then prophesie might possibly deliver errour as well as truth which those who spake onely as the spirit gave them utterance could not do but of this onely by the way I shall now return to add a word more towards their satisfaction who lay so great a stress upon a baptized administrator of Baptism as for the supposed want whereof they are content that both Baptism and all those other Ordinances in Church communion which depend thereon should lie desolate and wast SECT. 34. 4. That therefore which I shall say in the last place to such is that the want of a baptized administratour can be no just plea for any among us to keep off from obeying Jesus Christ in submitting to the Ordinance of baptism because blessed be God there are many amongst us meet to administer that Ordinance who have been themselves baptized by such as were baptized also Neither is it necessary nor indeed reasonable for any man to suspend his submitting to Baptism till he be able to make out by clear proof not onely that he from whom he is about to receive baptism was baptized but also that that third person from whom the second received it and a fourth from whom the third received it and so on to John the Baptist or the

as lawful and so practised by any with consent of the Apostles yet this was onely among the Iews And therefore though Timothy was circumcised yet it was in that his mother was a Iewesse Acts 16.1.4 Whereas when the same thing was desired in the behalf of Titus the Apostle would by no means consent unto it for as much as he was a Greek the Apostle aleadging that as a reason of his refusal Gal. 2.3 And further tels the Gentiles that if they were circumcised Christ should profit them nothing Gal. 5.2 And the decree of the Apostles was express herein when some would have had the beleeving Gentiles circumcised that those among the Gentiles that were turned to God should not be troubled with any the Jewes customes but onely that they should abstain from things strangled and from blood c. Acts 15.19.20 with v. 28.29 But now water baptism was used among the beleeving Gentiles as well as the beleeving Jews all along as well after this decree of the Apostles as before Act. 16.15.33 and 18.8 which clearly evinceth the baptism we speak of to be no Jewish rite as is pretended nor yet to be practised upon like terms as circumcision was in the Apostles days SECT. VIII To those that lay aside not onely baptism but other ordnances also as things fleshly I shall in short say but this to convince them that those notions which lead them to this proceed not from the holy spirit but from the foul spirit the Devil 1. The Lord Jesus himself whose measure of the spirit was greater then any mans and the Apostles and other Saints in their times whose measure of the spirit were greater then any in these times can reasonably pretend to in that they did such works then as none now can do yet they were guided by the holy spirit to use and to enjoyn others to use water baptism the word breaking of bread and prayer as the History of the new Testament doth abundantly witness And therefore for those that have not so much of the spirit yet to conceit themselves to be elivated higher in the spirit and to be carryed above those forms which those that had more of the spirit were directed to use is such an immagination as may be sensibly felt to be a delusion of the Devil and not any inspiration of the Spirit of God Those in the Apostles days who separated themselves from the Churches of Christ and communion with them in ordinances of the Gospel though probably upon the same pretences with men of like separation in our times are charractorized by the Apostle to be sensual not having the spirit Jud. 19. 2. Therefore secondly what ever is meant by mens knowing of Christ not after the flesh 2 Cor. 5.16 or by other Scriptures of like import most certain it is that this is not the meaning of them that men should not know Christ in Ordinances because the Apostles themselves knew Christ in these and had communion with him and with his Saints in these yea and it was their business to perswade others hereunto and I hope no man will think that the spirit inspired them to speak contradictions For as God is true saith the Apostle our word toward you was not yea and nay 2. Cor. 1.18 3. When the Appostle opposeth the spirit unto the letter in 2. Cor. 3.6 he doth no● mean by letter Gospel Ordinances but the Ministration of Moses for that which he calls the letter in this 6 Verse he also calls the ministration of death written and engraven in stones Verse 7. which can rightly be understood of nothing else but the ministration of Moses And therefore they bewray much ignorance who from this Scripture cry down Gospel Ordinances as being but the letter when as indeed the Apostle doth oppose the whole Gospel ministration which as to the external part is made up of Ordinances as being spiritual unto that of the law which was but litteral And the reason why the Ordinances of the Gospel are said to be spiritual and those of the law but litteral You may understand by the sequel of the Apostles discourse in this Chapter which is this viz. because the end and spiritual meaning of the Ordinances of the Law was little understood or discerned but was vailed and hid under those shaddows so that as he says Verse 13. The children of Israel could not stedfastly look to the end of those things which now are abolished Whereas the end scope spirit and meaning of Gospel Ordinances is plainly revealed and may cleerly be discerned and therefore the Apostle by way of magnifying the ministration of the Gospel above that of the Law saith Verse 12.13 We use great plainness of speech and not as Moses who put a vail over his face c. and again vers. 18. We all with open face behold as in a glasse the glory of the Lord And therefore it is doubtless in respect of this difference that the Gospel ministration the outward part whereof consists in Ordinances is in other Scriptures as spiritual opposed to the ordinances of the Law as things fleshly Gal. 3.3 Are ye so foolish having began in the spirit are ye now made perfect by the flesh Their folly was this for which he chids them In that they having first embraced the Doctrine and Ordinance of the Gospel by which Christ had before their eyes been evidently set forth as crucified among them Verse 1. and by which they had received the spirit vers. 2. yet were so weak as to think to better their condition at last by taking up the Ordinance of the Law which in comparison of those of the Gospel which they had already received were but weak and beggerly elements Chap. 4.9 Most evident it is that those Galatians began their Christianity in the beleeving the Gospel and putting on Christ in baptism Chap. 3.26.27 which here in Chap. 3. vers. 3. the Apostle calls their having began in the spirit If so then certainly they are not of the Apostles mind who deem water Baptism to be but fleshly If then the Ordinances of the Gospel as a great part of the Gospel Ministration be spiritual and in Scripture opposed to carnal ordinances as we see they are then most manifest it is that those poor souls whom the Devil hath so far beguild as to conceit themselves so spiritual and subline as to be above ordinances are indeed and in truth so poor low as and carnal to be grosly ignorant of the mind of God thus plainly laid down in Scripture SECT. IX My next Coralary from my first position shall be this If Christ be a Prophet of the New Testament as Moses was of the old then it follows that as the Law first given by Moses was a standing rule according to which the Jews upon all back-slidings were to reform themselves in worship and all other things until the coming of Christ in the flesh so likewise the Gospel in all the Doctrines Precepts and Ordinances