Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	life_n	spiritual_a	7,689	5	7.0313	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84133	The Anabaptists ground-work for reformation: or, New planting of churches, that no man, woman, nor child, may be baptized, but such as have justifying faith, and doe make profession thereof, before, to the baptizer, found false, with all things depending thereon. As being contrary to the Scriptures, and to the examples of Christ and his Apostles, ... Proved by severall arguments. Whereunto one T.L. a principall baptizer, (and apostle in their account) hath given his answers. Unto which answers, replies are also made by I.E. and some arguments annexed, proving, that the children of all such beleevers as were baptized, and so received into the Church, might be baptized, and received also. With a brief declaration what the true reformation is, and shal be, farre above these Anabaptists, and all such carnall builders conceits. And who the two witnesses of God are, by whom chiefly it is to be performed. Imprimatut [sic]. Iames Cranford,	Etherington, John, fl. 1641-1645.; Lamb, Thomas, d. 1686.	1644 (1644)	Wing E3381; Thomason E50_2; ESTC R23515	28,610	37

baptized such of whom some fell away as also some of them did whom Christ baptized and some continued having obtained a more excellent pretious faith by a more excellent and more peculiar gift of of the Spirit as is evident by Ioh. 6.66 67 68 69. Act. 4.31 32 c. Acts 1.2 3. c. Act. 14.15 16 17 18.19.20 If Christ had intended to give a rule to his Ministers that they should baptize none but such as had justifying faith then doubtesse he having perfect knowledge would himselfe have baptized none but such onely and would have given straight charge to his Ministers as Paul did in another case to Timothy 1. Tim. 5.22 Lay hands suddenly on no man so unto them Beware that ye baptize no man suddenly but stay till he shew that pretious faith by his works and words of his mouth proceeding from the good treasure of his heart which is the fruit whereby ye shall know it and him also that his heart is purified by that faith and then baptize him If T.L. could shew such an example of Christ and rule for baptisme as this he might say something to his purpose otherwise nothing And as for his boast of refelling the agument I leave it to the reader to consider how he hath done it The second Argument If the Rule of Christ had been to baptize none but such Disciples as were to be judged to have justifying faith Then would not Christ have baptized any that he did not so judge of But Christ did baptize such as he did not so judge of Therefore that was not the rule The answer of T. L. I deny the Major Proposition because Christs knowledge was above the rule given to the Ministers The Reply of I. E. Here again T. L. makes Christs knowledge a ground for him to practise above the rule as he calls it given to the Ministers as if Christ were so unmercifull as to enjoyne his Ministers a rule to observe which he knew they could not and that himselfe though he could would not that he might by his knowledge give them a contrary example not for them to follow though hee knew they could but that they must necessarily either judge that to be which is not or that they were utterly ignorant of and so sinne not doing it of faith This is the consequence of T. L. his doctrine The third Argument If Christ or his Apostles had taken it for granted that all whosoever they baptized had before it eaten Christs flesh and drunk his blood beleeved in him unto justification and life had received his Spirit of adoption and so judged of them Then did they contradict their owne judgements in saying to some of them so soon after Except ye eate the flesh of the Sonne of Man and drink his blood yee have no life in you Ioh. 6.53 There be some of you that beleeve not Ioh. 6.64 He that hath not the Spirit of Christ the same is none of his Rom. 8.9 Some of you have not the knowledge of God c. 1 Cor. 15.34 I feare lest when I come I shall not find you such as I would c. 2 Cor. 12.20 21. But neither Christ nor his Apostles may be said to contradict their own judgements Therefore they did not so take it for granted nor so judge neither was it the rule The Answer of T. L. To which I answer first that some of your Scriptures quoted prove not your proposition because that although a man have justifying faith another may say unto him Except yee eate the flesh of the Sonne of Man and drink his blood ye have no life in you And this may be said to him also He that hath not the Spirit of Christ the same is none of his Secondly I answer that neither Christ nor his Apostles did require any to be baptized but such as did professe they had justifying faith and therefore if there were any contradiction it was in them that did professe to have justifying faith and had it not and not in Christ nor his Apostles Thirdly I answer That although Christ did not take it for granted nor so judge of all that were admitted to baptisme to have justifying faith when they were admitted because he had power to discerne above the rule given to the Ministers of Baptisme yet the Apostles did at the time when they were received to baptisme though afterward some did discover themselves destitute thereof And therefore it was the rule The Reply of I. E. To the first where T. L. denieth some of the Scriptures quoted to prove the proposition and allowing the rest he thereby grants the proposition proved but the places he excepts against prove it also For if Christ had so judged and taken it for granted then he would not himselfe have said Except yee eate the flesh of the Sonne of of Man and drink his blood ye have no life in you There be some of you that beleeve not Neither would Paul have said to one that he judged to have the Spirit of Christ and to be his as in the way of suspition He that hath not the Spirit of Christ the same is none of his For Paul did not judge when he judged upon seeming shewes or thinking but of knowledge upon sure evidence So that these places as well as the rest doe prove the Proposition true That if they had so judged as T. L. would have it then did they contradict their own judgements Secondly where he saith That neither Christ nor his Apostles did require any to be baptized but such as did professe to have justifying faith and so making the contradiction to lie in them that professed they had it and had it not T. L. here speaks as if indeed Christ and his Apostles did enjoyne the people to make such a profession when they were to be baptized else they might not be baptized and so enjoyne them to professe a lie and themselves to beleeve it and so judge upon their profession which is very false and wicked for any to speake or think Neither was Christ or his Apostles so unwise as to judge or conclude in their minds upon such an uncertain profession For although there were some that had justifying Faith were true Israelits such as worshipped God and wrought righteousnes as Nathanael and Cornelius the Eunuch Lydia c. who might give such testimony of that pretious peculiar faith as that although they were not yet so much as Disciples of Christ both Christ and his Apostles might and that truly so judge of them And when they had preached Christ now come and his Gospel unto them and they gladly receiving it they might baptize them which before they might not though they had justifying Faith and that they knew it Although I say these could give such a testimonie of that speciall faith as that not only Christ but also his Apostles after him could rightly judge of it yet was it not the rule for outward baptisme neither did they

outward appearance and make it but a thinking or a conceiving or a knowing probably at the most which is no knowing at all for he will have it agree with that which he had said before in his answer to the fift argument these words The Apostles indeed might judge that those whom they conceived to have justifying faith according to probalitie might possibly be destitute of it according to certainty and so make it like this But there is no marvelling at T. L. herein for there be many that will concurre with him in this opinion of his because although every man hath the gift and can know and judge a good tree and a bad tree by their fruit and that certainly for a man cannot be said to know that to be which is not certainly so yet the gift of knowing the fruit of a man and the heart by the fruit the words which proceed from the good or evill treasure of his heart is not so common This gift is a speciall gift peculiar to the children of Wisedome onely For who did know and judge rightly of John the Baptist and of Christ by their fruit the words that proceeded out of their mouthes and justified that excellent wisedome from above which they spake and uttered but the children of wisedom as Christ saith But wisedome is justified of her children as Matth. 11.19 So here Matth. 7.16 Ye shall know them by their fruits Doe men gather grapes of thornes or figges of thistles Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evill fruit And concludes Wherefore by their fruits ye shall know them Ye saith the Lord he doth not say every man nor the wise and prudent of the world but ye even they and onely they for whom he gave thankes unto God saying I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast shewed them to Babes c. Matth. 11.25 those whom he had a little before so often pronounced Blessed Matth. 5. and now in this place Mat. 7. fore-warneth them of false Prophets that should arise and come unto them in sheeps clothing but inwardly were ravening wolves such as if it were possible should deceive even the very elect and saith Ye shall know them by their fruit know them and that certainly otherwise it cannot be knowing neither could it availe them And if any man shall object the words of St. Paul against this where he saith What man knoweth the things of a man but the spirit of man which is in him Even so the things of God knoweth no man but the Spirit of God 1 Cor. 2. and say here the Apostle seemeth to make it a thing impossible for one man to know the things of another mans heart but his own spirit which is in him Even so the things of God c. To which I answer It is true the Apostle doth not onely seem but he saith it plainly as a thing whereof no man is ignorant For what man saith he knoweth the things of a man c. But we are to consider his words that follow Now we have received saith he not the spirit of the world but the Spirit which is of God that we might know the things that are freely given us of God which things also we speak not in the words that mans wisedome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall things But the naturall man saith he receiveth not the things of the Spirit of God for they are foolishnes to him neither can he know them because they are spiritually discerned But he that is spirituall judgeth all things yet he himselfe is judged of no man 1. Cor. 2.11 12 13 14. By which words the Apostle removeth the objection quite and sheweth that although it be true that the naturall man knoweth not nor can discern the things of man much lesse the things of God because they are spiritually discerned yet the spirituall man they that are spirituall having the Spirit of God the mind of Christ they can th●y both know God and Christ and the things of God by the words which proceed out of his mouth and they know also the things of man by the words that come forth of his mouth from the good or evill treasure of his heart for from out of the abundance of the heart the mouth speakes as Christ saith Luke 6.45 And so by their fruit they can and doe know them which the naturall man cannot possibly doe This is the rule that Christ hath given to his Church and chosen people the humble and meek who have received his Spirit whereby to know a false Prophet and also a true a false-hearted Christian brother and also a true when they discover their hearts by their words which some time or other they cannot but doe as Christ saith Matth. 7. But this is not the rule for outward baptisme as T. L. would make it Christ did not enjoyne his Apostles and Ministers thus to know and judge of the hearts of men before they baptized them Nay then they might as well lay their hands on them also before it in approbation of them which was alwayes performed after baptisme Neither did Philip so know and judge of the hearts of them of Samaria whom he baptized whereof Simon Magus was one yet he judged rightly of them all he saw and knew that they beleeved so farre in that kind as made them meet for outward baptisme even Simon Magus as well as the rest and did not lay his hands on any of them but left them so till their fruit might make them manifest But after some time had passed and that Peter was come to Samaria and having searched them and finding the hearts of some of them right in the sight of God he approving them laid his hands on them and they received the gift of the holy Ghost But finding the heart of Simon Magus to be otherwise he rejected him onely reproves him and bids him repent of his wickednesse c. So Peter tried them throughly and did not lay his hands suddenly on any of them according to which also Paul practised Acts 19.5.6 and so chargeth Timothy saying Lay hands suddenly on no man c. 1 Tim. 5.22 and so the order of these principles of Christ is set down and described Heb. 6.1 2. and so the Apostles and Elders in their time preached and practised according as Christ gave them example order and rule preaching as he did saying The Kingdome of God is at hand repent ye and beleeve the Gospel Mark 1.15 according to that which he spake Luke 24. And that repentance and remission of sinnes should be preached in his name among all Nations beginning at Jerusalem vers 47. For these are the first principles of Christ the doctrine of Baptismes which whosoever did beleeve assent unto and gladly receive became Disciples and were baptized with outward

action they perform concerning the same For if it be a matter of so great consequence as without which there can bee no true reformation from the Antichristian Church to become a true Church of Christ as you perswade the people Then there is as great a necessity of a rule by word or example for the same as there is for any thing Therfore consider hereof and see what answer ye can give Christ gave a rule unto his Disciples for prayer and commanded saying When ye pray say Our Father which art in heaven c. I ask the reason why you doe not when you pray perform it according to the words seeing they are so plainly written down and yet charge the other so as ye do upon the people without either word or example Again Christ performed a work in washing his Disciples feet and commanded them that they should so wash one anothers feet as he had given them example What is the reason ye take not this work in hand to practise it seeing the commandement and every circumstance and action that Christ performed is so plainly written down Joh. 13.4 5 6 and so to verse 17. Is it because it makes not so wel for your planting new Churches as the other by your rejecting the outward baptisme little children had received and your baptizing onely men and women of years who must first professe that faith ye speak of doth Or is it because ye are utterly ignorant what the work truly is and therefore leave it quite lest ye should not rightly follow Christ therein but rather the Pope and his Church who have taken it up in a corrupt and superstitious way Then by the same reason yee might as well have left the other also and not have medled with it For let me ask you Doe you know what true circumcision is and so what true baptisme is If ye think ye do then see if ye can declare the true meaning of th●se Scriptures Mat. 28.19 Mark 16.15 16. 1 Pet. 3.21 Col. 2.11 12. Gal. 3.27 Rom. 2.29 Acts 2.38 Acts 19.5 and tell us if there be not as great a necessity of the circumcision and baptisme in these places spoken of as there is of the new birth John 3.3.5 and that whosoever is so circumcised or baptized hath put on Christ is regenerate and shall be saved and that it is not the cutting off the foreskin nor the doing away the filth of the flesh with outward washing or dipping the body in water as they of Rome concluded from those Scriptures in their Councell at Trent making the same washing or dipping of necessity to salvation But that it is the circumcision of the heart in the spirit the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ the baptisme wherein they are buried with Christ and also are risen with him through the faith of the operation of God who hath raised him from the dead as Paul saith Col. 2.11 12. Even the answer of a good conscience by the resurrection of Jesus Christ as Peter saith 1. Pet. 3.21 And then the places being so understood it is clearly true That whosoever beleeveth and is baptized shal be saved as Christ and Peter and Paul have declared which cannot be so concluded upon outward washing or dipping These and all other such like gatherers of people together builders and planters which come so neere their strain in framing and setling Church●s to themselves in their independent way under the pretence of casting off all the abominations of Antichrist and practising according to the state of the Churches of the Apostles times let them and all other who in other kinds seem to endevour a reformation take heed and feare lest while they promise and assume great things to themselves they misse the very thing and goe clean beside the way of the true reformation which God will have to be in this last age For whosoever hath not in his heart the first principles of true repentance and that faith in Christ which justifieth that repentant broken-hearted sinner from his sins and the Comforter the Spirit of truth which leadeth into all truth cannot understand those great mysteri●s of God which he hath foretold in Scripture shall now in this last age be fulfilled And let no man take it in scorn therfore that I thus speak unto him it is mine owne case I must also take heed and feare And let us know howsoever though we all should faile in our understandings and go awry from the intent of the Scriptures in these great matters yet neverthelesse the work of Reformation shall goe on and every thing that the Scriptures have foretold shall come to passe Neither is the work of Reformation now to begin Christ foretelling of the abomination of desolation and the great tribulation of Antichrist that should come into the world saith And except those dayes should be shortned there should no flesh be saved but for the elect sake they shall be shortned Matth. 24.22 This Scripture is and hath been already in the fulfilling at least these hundred yeares past The Lord with the spirit of his mouth hath been consuming that man of sin all this while according as the Apostle Paul foretold 2 Thess 2.8 The two witnesses of God whom that Beast which was to come out of the deep should kill when they had finished their testimony that is when the whole counsell of God which he would have manifested to the world for the convincing of the ungodly and saving his elect should be by his holy Apostles and Evangelists testified and written down and they translated to their place of rest leaving the witnesses the two Testaments of God perfected and prophesying in their life and strength Then the Beast being risen up and placed in the Dragons Throne makes warre against them overcomes them and kils them Which killing was performed partly by his putting out and taking away the true intent and meaning of their word and testimony which is their light and life and giving false and lying interpretations of the same to the people and suppressing those that testified and walked in the light and truth of them And partly by keeping the letter of their word from the people that so their testimony might not be read understood and laid up in their hearts where they ought to be buried These two witnesses who have lien thus slain so long in the streets of that spirituall Sodom unburied are in their resurrection the spirit of life from God is entred into them and they are standing on their feet and walking again as was foretold Rev. 11. And so he whose name is called The Word of God who hath on his head many crownes and in his mouth a sharp sword he is come forth on his white horse and his heavenly armies following him on white horses clothed in white and fine clean linnen who are the called of God his chosen and faithfull

of the earth with their armies gather themselves together against him and his Armies and doe what they can the Beast shall not recover out of his consumption he must be taken and with him the false prophet his Clergy that wrought miracles before him and both be cast alive into the lake of fire burning with brimstone And those Kings of the earth and the rest of his armies be slain with the sword of him that sits on the white horse which comes out of his mouth c. as the Lord hath spoken Rev. 19. For who art thou O thou great Mountain Babel before him Thou also shalt become a plain like all thy predecessors and Monarchs before thee The man whose name is the Branch he hath laid the foundation of the house of God and he shall finish it even to the full perfection And now as hitherto the Lord by his word of truth the golden oyle of his two Olive trees with which through his holy Spirit he hath lighted his golden Candlestick in her seven Lamps so that she can and hath of late held forth the same again in some measure to the world whereby the abominations of Antichrist and his Church hath been in part discovered from day to day to this presennt And as their glory decayeth so accordingly shall the face of her the Lords true Church by degrees be seen more and more to shine in her true spirituall light and beautie untill she come neerest like unto the primitive state that she in this last corrupt age of the world can come to which upon the full end and desolation of the Beast and his Church will be Then many things which now remaine even to some of Gods chosen servants hid and obscure though foretold in Scripture shall bee knowne and understood Then shall shee the true Church indeed come clean forth of that wildernesse of her secret resting place where shee had been fed so long and be farre more visible then now shee is She will not be divided into so many Sects as now are of those that falsly take on them her name having so many severall independent Leaders as there are independent Sects and as many Sects as every one that will rise to draw Disciples after him can by speaking perverse things unto them make Nay she shall be as she alwayes hath been in such respects and is undivided though disperst holding faith and truth without confusion or division yet not without some persecution and affliction which as the Lord fore-told her must bee a part of her portion in this world And although she may and shall in respect of her severall places of abode be distinguished by the names of the places yet shall she not be divided nor any one part independent from the other nor from the whole no more then the parts members of one body are nor one part say or think of another I have no need of thee no more then the members of one body may Neither shall they bee free from all kind of dependancie on the Magistracie or State where they are But as they being in place of authoritie are in duty bound to have speciall care of the glory worship and service of God and to see that he be not dishonored by Idolatry superstition or any blasphemous erronious Antichristian doctrines nor any kind of abominations or grosse wickednesses lest they by allowing or permitting the same upon knowledge be found guilty of their sinne and perish with them And also to see that the Church as well as the State be ordered and so setled in a forme of goverment according to the word of God and so protected and defended by them that all the people may peaceably be taught in the wayes of truth and salvation So the Church and Children of God are bound to submit and bee obedient And although they are free and independent from men in all spirituall things concerning God and their owne Consciences not having in such respects any supreme Head Ruler or Teacher over them but Christ their Lord nor may So call any man on earth Lord because one is their Lord nor any man Doctor because one is their Doctor even He the Lord himselfe who hath appointed no one in his stead during the time of his personall absence so to bee over his Church but his holy Spirit onely the Spirit of truth the Comforter which he hath sent and is with his Church to the worlds end to rule and governe it to teach and guide her and all her children in the wayes of truth as being the great moderator of all his spirituall matters yet are they not therefore free from all dependencie on the Magistracie or State But if they shall falle in their duties before mentioned and doe and command things contrary as hath been hitherto most commonly in all Kingdomes and States in the world Then are the Children free and not bound to obey but rather to suffer unto death they are to give unto Caesar the things that are Caesars and unto God the things that are Gods as Christ hath commanded This Church if ever it come so neere the primitive state as is hoped upon good ground it will shee will be so eminent in every part where she shall be so severed and distinguisht that if one brother trespasse against another and will not bee reconciled it may bee knowne where to goe and tell it to the Church according to the Rule of Christ Matth. 18. which Church if the trespasser shall refuse to heare hee is then to be unto his brother in account as a Heathen and a Publican For of this Church and her children it was that Christ spake when he said Verily I say unto you Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven vers 18. And therefore hee saith againe If two of you shall agree on earth he saith not any two in the outward state of the Church But Two of you meaning of his truly faithfull ones as touching any thing that they shall ask it shall be done for them of my Father which is in heaven For where two or three are gathered together in my Name there am I in the midst of them For although there are and will be many within the outward state and pale of the Church that are not truly faithfull that are not of her in respect of her inward spirituall state of true Repentance justifying Faith power of the Spirit Wisedome from above Christ speakes not here unto them nor of them they though they bee never so great in place and power externall and wisedome naturall have nothing to doe with these excellent treasures They have no part with the Spouse herselfe therein it is to her and her children alone that Christ hath promised given and will give those speciall peculiar graces and those keyes of the Kingdome of heaven that whatsoever they shall bind on earth shall be