Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	work_n	work_v	worship_v	105	3	7.5682	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76101	The arrovv of the Almighty shot out of the creatures bowe, against the uncalled ministers in England. Or, A messages sent to them to forewarn them of their determined destruction, before it fall upon them. Likewise here is shewed, from whence they had their calling into the ministery; and how all people have been decieved by them. Here is also a glass wherein all formalists may see their own deformity, and so seek after that which is the substance, wherein all their deformity shall be done away. Likewise here is opened the mystery of the Lords Supper, and the mystery in Baptism; and how there is a threefold Baptism, having relation to the three fold name of Father, Son, and Holy Ghost; with other truths very needful to be known. All of them being laid down in as brief a manner as possiblemay be, for the use and instruction of the Presbyterians, Independants, and Anabaptists, so called; or for the good of all others who have a minde to seek God in a right way; and in the conclusion, a word to the free-gracians. By Geo. Baitman.	Baiteman, George.	1653 (1653)	Wing B1095; Thomason E712_16; ESTC R207148	119,470	138

he was the Son of God and what his coming was for and what his office should be John 1.33 Now when Jesus Christ was in the flesh he baptised none for this his baptism was to be in its time and place suitable for its operation and that was to be after his Ascension though he had promised the same before his death yet that promise was not to be fulfilled till after his death and at the first administration thereof the Holy Ghost fell upon the persons baptized in a visible form of cloven tongues of fire Acts 2. By which visible appearance was held out the nature of the operation of that Ghostly Baptism viz. A twofold speech or speaking rising out of a twofold ground viz. The sensible feeling of love joy and life c. And likewise the sensible feeling of sorrow suffering and death And from these two grounds was to arise all their speaking who was baptized with the Holy Ghost and this was the pure language that God had promised to return to the people Zeph. 3. And those who had this pure language returned to them in this Ghostly Baptism was able to speak of the wondrous works of God Acts 2.11 Now this third distinct property of God viz. The Holy Ghost or the third out-letting of the Godhead in the third distinct property is the most clearest way of manifestation that man attaineth to in the flesh for this is that which giveth man the true knowledge of the mystery of God and the mystery of sin and selfness and the operation of this distinct property worketh the spirit of man out of the mystery of Self into the mystery of God and this work it worketh by bringing man into the fellowship of the suffering with Christ whereby the body of that sin and self becometh to be crucified and likewise it comforteth man and maketh him able to bear the Cross with Christ until the death of sin and self be accomplished and so the spirit be made partaker of the life and vertue of the Resurrection of Christ and with him become ascended above all powers and principalities and so to reign with him And therefore it was necessary that Christ should both suffer and rise again and ascend before he gave out the Holy Ghost because as he suffered so he left the same example of his suffering to be undergone by those who should be his followers And while he was with them in the flesh they could not suffer as they should do afterward for then he was the Bridegroom and they were the children of the Bride-chamber Luke 5.34 And so long as he was with them in the flesh they could not grow up to be perfect men nor to the stature and fulness of Christ Eph. 4.13 For while Christ was in the flesh his followers looked too much at his bodily presence and therefore it was meet that his bodily presence should be taken away that so his ghostly presence might be manifested to them and therefore he told them except he went away from them the Comforter would not come John 16.7 But his Disciples being but as yet the children of the Bride-chamber was but yong in the holy understanding neither being acquainted with great joy or great suffering because as yet they were not in a condition so sutable for either as they should be thereafter but this they could not believe but sorrow filled their hearts when Christ told them of going away from them John 16.6 But herein is the great wisdom of God made known in the orderly and successive out-lettings of himself to the sons of men stooping to his capacity in every condition that so by little and little man may be wrought and drawn up into himself and to live and abide in that center from whence he had his Being And therefore as he had made his Name known in the first dark dispensation by appearing in our flesh but most clear of all by taking the two former away that the third might appear wherein we might see him and live in him in the spiritual Life and worship him as he is a Spirit the which we cannot do while we are so much in our selves both in reason and sence while we are under the first and second dispensation and therefore it was that Christs bodily presence in the second dispensation was to be taken away that made his followers look too much upon him as he was in that appearance whereby their Reason and Sence got too much life and therefore that both Reason and Sence might lose their lives his first bodily presence must be out of the way that his ghostly presence might appear in the Divine Nature in which and by which he would become the baptiser of Souls with the Holy Ghost and with fire by which baptism he would burn up and consume all the old rubbish and reliques of sin and self both in Sence and Reason and bring the Spirit out of and from the captivity of the same And while Christ was in the flesh he shewed them an example of life which he would have those that would be his Disciples to follow and likewise he told them how great things his followers was to suffer under the Ghostly Baptism and so he left them the example of his own suffering and death also the which they should have as a rule to walk by until the body of sin should be crucified and destroyed Phil. 3.17 And so it was that after Christ in the Divine Nature began to administer the Baptism of the Holy Ghost the person who was baptised therewith by the vertue thereof became so carried out after the example both of the life and death of Christ that they thought nothing too dear to forsake so that they might but attain to the fellowship of Christ both in his life death and resurrection And this was the whole delight of these souls who had been baptised of Christ by the proceeding or coming of the Holy Ghost out of the Divine Nature into their souls by which they were led out of all things acted or created or enjoyed wherein self had gotten life or might get life And this the Apostle Paul witnesseth when he said he counted all things but dross and dung in comparison of Christ c. And that he might be lost in all things and found in Christ by way of conformity to his suffering and death that thereby he might attain to the resurrection of the dead Phil. 3.7 8 9 c. And so it is to this present day that those souls whom God draweth into a near union of himself he draweth them out of the first and second out-letting of himself in the first and second dispensation and so bringeth them into the third dispensation or Ghostly Baptism in which the body of sin and selfness becometh found out and forsaken for whilest the first and second dispensation is in force the body of sin is not so clearly found out nor can be so forsaken as it

also how many ways you will object against what I have written to you but I warrant you I have an answer for every one of your objections and I would have answered them all before I had left you but that I know if you will not lay this to heart it had but been follie in me to write any more for if I as I make no doubt but I very wel could have stopped all your mouths in what you could object yet I know your will is so bent in the way that when you had nothing to say you would stone me to death if you durst for you are of the same generation with whom Stephen had to do who was not able to resist his spirit he spake with yet they could stone him to death Acts 7.58 For the truth is that the God of your Fathers whom you worship viz. Self-pride self-praise self-profit self-wisdom self-power self-righteousness c. Self being the first person in the Trinity who by his spirit of wisdom doth so inspire you and in obedience to the same you become always resisters of the Holy Ghost Acts 7.51 But being past hopes of doing good to the generality of you because I know your blindness and hardness of heart at present I will adde no more to what I have said for to you who are sealed up for destruction here is too much but if happily there be some amongst you who are not sealed and setled in blindness having some want and emptiness in their souls and the same lying upon their spirits in making them to finde little but ease comfort or content in any thing they either act or speak and that can finde nothing but wo and sorrow in all they go about either in the world or their forms of Religion I say if there be any such souls amongst you I know they have that within them that will cause them to close with what I here have offered to them and confess that I have said nothing but that which is as true as truth it self And to such souls this I know will be useful for one reproof enters more into a wiseman then a hundred stripes doth into a fool Prov. 17.10 But for all other before-said they are but fools and will not believe and therefore I leave them to be destroyed by their own folly and will return to the poor deluded people under them and give them a friendly advice and shew them how they have been cheated and cousened by these foul Beasts whom the Devil hath most subtilly brought into the Ministery and have reigned by his means so many hundred years whereby the true knowledge of God is worn out from amongst the sons of men and all under a form of faith in Christ and a brain-knowledge of God and performing some duties which they tell you is holy and therein have they strangled your souls and made you believe you were in the ways of God when alas you were but in your own ways and the way of God as yet you never knew Then hearken O ye poor deluded souls who have a desire to know your own deceit and have a willingness in you to know what the way of God is and where this God is and where the way to meet with your God is and see and know that your ways you have lived in and rejoyced in how they are but poor weak beggerly things and so long as you live in them you live but in your self and as long as you live in them you are not fit for the Kingdom of Heaven neither to know the Mysteries of God nor the misery of the sin that is in you and without you know that you shall not know the Mysteries of the Kingdom of God As I have shewed you the original of the Ministers from whence they came so I will shew you your Religion and your duties and observations from whence they came and upon what grounds your forms are pitched and what is all that you can reap out of the very best of your forms and how far you may act in your forms and yet have your spirits deprived of the love of God which is the salvation of all souls that are saved and I will shew you from what principles your performances arise and by what power they are performed And first for your Religion I finde it to be nothing else but a feigned fantastick thing raised up by and through the vain conceits of your blinde Ministers who have no grounds for what they affirm but onely false conclusions which they draw from true principles in others and likewise the best grounds they have for any thing contained in the profession it is no more but examples from others who had command to observe such things and know the minde of him who commanded these things and observed these things according to the minde and intent of him who gave them command to observe such things but your Ministers being ignorant of the minde of the Commander observe the same by example not knowing the minde of the Commander and therefore they have given out these things to you and their own minde in them and from them have you observed these things in your Religion But now I will come to some particulars and I wish you to observe well what is delivered unto you by my Pen and the Lord give you hearts to understand the truth I shall deliver to you And first I come to that which is a principal point and part of your Religion viz. The observation of the Sabbath as you call it but that is not a proper name for it except you profess Circumcision and so become one with the Jews for to them was this delivered amongst the other Commandments but instituted at the beginning and when God had given out the rest of the Commandments to Moses he repeateth over this Commandment of keeping the Sabbath and telleth Moses for what end and purpose he had given that charge of keeping it viz. That it should be a sign between him and the people that they might know who sanctified them and whosoever did not refrain from all manner of work upon that day was to be put to death Exod. 31.13 14 c. And this was to be a sign between God and them in all their Generations Now if it were delivered to the Jews as a sign then was there something signified in it and appointed out by it to them I will tell you what it held out to them it held out three things in its signification As for the first it was the righteousness of God by which he sanctified them without any thing in them or by them whatsoever and as they were to cease from all labor whatsoever on pain of death so were they not to look at any thing within themselves whatsoever whereby they should look to be made holy for if they did it was the very death of their souls and God knew it well that they would be looking at something

treasure is there will your hearts be also and the heart can no way be discovered but by its effects viz. inclinations thoughts feares cares loves and desires c. then consider whether God or your bellies be your god or chief treasure and whether you owne and worship more with your hearts and your affections if God be your God and chiefe treasure then your hearts with its affections is in him and with him all the day long and is worshipping him either in prayer or praises and all your thoughts taken up with things of the same nature and things of the world is but a great vexation to your spirits and you looke but upon them but as they serve for your meere necessity and though it be meere necessity in respect of your fraile bodies yet even to have your thoughts drawne out of God if never so little yet this is a detriment and trouble to your spirit because these thoughts doe somewhat pierce between you and your God so that your whole conversation cannot be in Heaven this I know will bee no little trouble to you if God be your God and the Apostle who worshipped God and had chosen him to be the chiefe treasure said that both he and his upright followers had their conversation in heaven Phil. 3.20 and those to whom he had preached Christ and his crosse and the rising againe with him lest they should learne the same by comprehension and relative beleeving hee giveth them a caveat in a negative speech to which he added an affirmative command and said If yee be risen with Christ seek those things which are above c. and set your affections on things above c. Col. 3.1 2. and God giveth out his command to love him with the whole heart and Moses in declaring Gods command to the people delivereth the same to them in like manner saying Thou shalt love the Lord thy God with all thy heart and with all thy soule c. and thou shalt cleave to him Deut. 10.20 which intimateth that there would be something that would draw and pull the heart from God for he knew the body of sinne would be stirring and the creature would be creeping into their hearts by which they should be in danger to be pulled from the true God and therefore he bid them cleave to him and the Apostle who had chosen God for his God and knew the subtlety of the body of Sin and selfe he was cautelous of the same and kept manfully to the warfare between the creature and the heart whereby whatsoever sought to interpose between God and his heart that he beat down yea if it were but in a thought or in an imagination as you may see 2 Cor. 10.4 5. and in so doing every thought was brought into the obedience of Christ and this was by bearing the crosse under which hee rejoyced and so became the friend and companion of Christ If you can witnesse to this in your owne spirits and your hearts have chosen God for your God and that your daily exercise be in God and your heart with its affections be thus ordered then God is your God indeed and you are the friends of Christ and his Crosse otherwise take it for granted you are of those whose belly is their god for the belly hath a large signification if I would but touch upon every particular thereof yet I omit the most of what may be said thereof and will only give you a short touch thereof as for the belly it is naturally consuming unsatiable requiring more then is meet for it and most of the Sences is as servants to it and doth usurp upon the affections to serve it also and where it is the god it doth command obedience to its requirings and so the affections in obedience doth invent desire and seeke what may be answerable to and for its requirings and so the affections by the communion they have with the Sences and the command over them doth cause them to help on this worke and through the commanding power of both the other members of the body is carried on to act in that obedience also and thus is the whole man in action about the service of the Belly and so man is made to invent thinke and desire and act about those things which is created for satisfying the Belly from hence it is that the belly being the chief god that all these superfluities is provided for it and so many severall dishes when one of them would serve Nature and for upholding the worship of this god what care feare and desire labour and watching and waiting yea some for the worship and service they owe to this god sacrifice all their whole estate and some for this service will oppresse their fellow creatures and some for this service labour day and night both in body and minde and all little enough to satisfie this hungry god and whatsoever belongeth to the backe hath a relation to the belly and these two agree in one in their requirings as they become god and so to and for their worship through the commanding power of lust put in action all the affections sences and members of the body and soule and so it is that so many foolish fantastick fashions and superfluous habits becometh worne in these dayes so that I much feare this god hath great power and is much worshipped in our time yea more then heretofore And as men have power in their hand viz. the riches of this world they become the greater providers for this gods sacrifices and then they become to have the second character set upon them viz. They glory in their shame is not this to be seen in our dayes amongst most sorts of those we call Professors how they are carried out to worship Back and Belly as is before said but especially amongst those who be rich in the world having such sumptuous and excessive tables and all things suitable for the upholding of the lust of the eye yet doe they not see very many of their fellow creatures like to starve both for meat and cloathing and yet they can look upon them with a light look and very little compassion and the reason is that which they have they must keep for sacrifices for their god and the rest they must keep for themselves to glory in for the very sight of rich superfluities lifteth up the heart and the thoughts thereof doth yeeld them comfort and the having and possessing of these things winneth the praise of such fooles as themselves and in all these they glory and yet all they glory in is but their shame yea and abominable shame too both in the eyes of God and in the eyes of those who are weaned from such things and by the Crosse have crucified these things Is it not a shame to have the creatures of God in abundance and so many like to starve for want and yet the bowels of compassion shut up against them how

requirings of the same And in all the time of the dispensation under the Law the whole Deity was named by the name of God or Father but when the fulnesse of time was come that God would appeare in a dispensation more cleare by which the Sonnes of men might the better know him then it was that the God-head in its properties divided it selfe and united it selfe to Flesh and so became the distinction in the God-head but yet the Godhead was the same it was before in the unity and in this new dispensation John Baptist begun the second Baptism in which he bare witnesse to the truth of the distinct property of God the Father viz. Christ or the Son of God and that hee was the Lamb of God which tooke away the sins of the world Jo. 1.29 And as Moses was the Messenger of God sent by him to declare his whole name or the whole God-head in his name unto the people when he would deliver them out of the Aegyptians bondage in the time of the first Baptisme so John the Baptist was his second Messenger sent by him to declare and beare witnesse of the distinct property of God and to shew to the people the name and worke of God in that distinct property viz. Christ the Son of God And as God did appeare more neare to manifest himselfe to men in his Son so the office of Iohn was to bring men out of and from under that darke dispensation under the Mosaicall observations into a more neare conformity and cleare beholding of God in that present dispensation under the Sonne and for this very purpose both the preaching and acting of Iohn tended to which God himselfe gave testimony also in the act of Iohns Baptisme by the appearance of another of his distinct properties viz. the Holy Ghost Mat. 3. and from hence it was that the name of the Sonne was added to the name of the Father and as the whole God-head stood in one name in the former dispensation and in making that name knowne and in giving out Lawes and Ordinances to be observed in that name in which the Covenant of workes was in force that name was terrible insomuch that the people could not abide to heare God speake to them yea Moses himselfe feared that great Majesty and quaked exceedingly Heb. 12.21 But when the God-head had in its property divided it self into the second dispensation into the property of Christ and so the second name of the Sonne being to be declared that name was Love and Peace and God with us Mat. 1.23 or God well pleased and reconciled to us And the Baptisme of Iohn it was called the Baptisme of repentance Acts 13.24 in which is included sorrow and departing or forsaking of something or a dying to something and to close with or to live in another thing and that was a forsaking or dying or departing from the former observations wherein they lived under the first Covenant of workes and to close with and live to the second appearance of God in that present dispensation wherein he would shew himselfe in a more quiet and peaceable manner then he had shewed himselfe in the former And John who made the way for and pointed at Christ as he was in the flesh he likewise bare witnesse of and fore-told what Christ would doe in the spirit viz. Baptize with the Holy Ghost and with fire c. Mat. 3.11 and the beginning of this Baptisme was after the death resurrection and ascension of Christ as may be seen in Acts 2.2 3 c. now this third Baptisme was more excellent then the two former and this was the Baptisme of Christ by the out-pouring of the Holy Ghost and the worke and operation of this Baptisme is to burne up consume or destroy all the remainder of what was left by the other two former Baptismes and likewise to comfort and establish and make to live in a more safe and sure union of the thing closed with and from hence the third name is added to the two former and thus the whole God-head in its properties divided it selfe into the three names viz. Father Son and Holy Ghost and in these three names or into these three names was all persons to be Baptised and Christ gave out his command to the very same purpose Mat. 28.19 And as these three-fold Baptismes did accord with the three-fold names in time operation and effect in the outward manifestation in order one following or succeeding another so they held out or typified the inward and spiritual succeeding one another and this inward worke and effect of these three names and Baptismes is that whereby and wherein the life and happinesse of all soules consist in having the same compleatly fulfilled in them And as I have given a little hint of the outward names and Baptisms in their times and dispensations succeeding one another so I proceed to speake a word of that which is the chiefe worke effect and end of all these in their inward or spirituall order of succeeding Therefore observe the Mystery of the first Baptisme or the Baptizing into the first name Father in the first dispensation under the Law as God in his orderly proceeding calleth and manifesteth himselfe to us Now when the Lord God would deliver the children of Israel out of Aegypt from under the bondage of Pharaoh and the Aegyptians and to make his name knowne to the people as the whole Deity stood in the one name so his name was made known to them in a wonderful and terrible manner as is before said So it is with us when God beginneth to draw our soules out of Aegypt and Pharoah and the Aegyptians bondage viz. the outward or grosse actings in which the Devill and our Lusts have kept us in bondage amongst the sonnes of men in their common condition living in the world and this God doth by the manifesting of his great and terrible name in the first worke of the soule whereby the soule becometh roused up and made to stirre and look about it selfe and to consider in what bondage it is by being so grosly carried out into the disobedience of the requirings of the commands of God and from hence it is that God appeareth in the terriblenesse of the condemning property of the soule viz. Conscience and maketh his wonderfull workes aad wrathfull displeasure knowne in the corruptible parts of man which keepeth the spirit in under its captivity and this God doth by the hand of his servant Moses viz. by sending the Law of Commandment out and setting it home to the heart and yet how loath is the Devill who hath his Kingdome in the inferiour parts of the soule to let the spirit of man goe out of his captivity from serving him and his people viz. grosse sins and outward transgressions and from eating of his Onions and Garlick viz. in having complacence in those sins and the love of the fellowship of the men of the world and eating of their