Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	part_n	5,261	5	4.5208	3	false

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

towards them that sought him not according to due order 1 Chron. 15. 13. Was God so exact with his People then that all things to a Pin must be according to the Pattern in the Mount Heb. 7. 16. 9. 11. whose Worship then comparatively to the Gospel was but after the Law of a Carnal Commandment and can it be supposed he should be so indifferent no● to leave men to their own liberty to time and place his Appointments contrary to what he hath given in express Rule for in his Word as before Ezek. 44. 7 9 10. It was the Priest's Sin formerly to bring the uncircumcised in heart and flesh into his house Answ. That there is no such Order in that Commission as you feign I have proved As for your far-fetch'd Instance 1 Chron. 15. 't is quite besides your purpose The express Word was That the Priest not a Cart should bear the Ark of God Also they were not to touch it and yet Uzza did Exod. 25. 14. 1 Chron. 15. 12 13 14 15. Numb 4. 15. 1 Chron. 13. Now if you can make that 28th of Matthew say Receive none that are not baptized first or that Christ would have them of his that are not yet baptized kept ignorant of all other Truths that respect Church-Communion then you say something else you do but raise a mist before the simple Reader but who so listeth may hang on your sleeve As for the Pins and Tacks of the Tabernacle they were expresly commanded and when you have proved by the Word of God That you ought to shut Saints out of your Communion for want of Baptism then you may begin more justly to make your Parallel How fitly you have urged Ezek. 44. to insinuate that unbaptized Believers are like the uncircumcised in heart and flesh I leave it to all Gospel-Novices to consider Your third Argument is The practice of the first Gospel-Ministers with them that first trusted in Christ discovers the truth of what I assert Certainly they that lived at the spring-head or fountain of Truth and had the Law from Christ's own mouth knew the meaning of his Commission better than we but their constant practice in conformity to that Commission all along the Acts of the Apostles discovers that they never arrived to such a latitude as men plead for now a-dayes They that gladly received the Word were baptized and they yea they only were received into the Church Answ. How well you have proved what you have asserted is manifest by my Answer to the two former Arguments I adde That the Ministers and Servants of Jesus Christ in the first Churches for that you are to prove were Commanded to forbear to Preach other Truths to the Unbaptized Believers or that they were to keep them out of the Church or that the Apostles and first Fathers have given you to understand by their Example that you ought to keep as good out of Churches as your selves hath not yet been shewed by the Authority of the Word The second of the Acts proveth not That the three thousand were necessitated to be baptized in order to their Fellowship with the Church neither doth it say THEY yea they only were received into the Church But suppose all this as much was done at the first Institution of Circumcision c. yet afterwards thousands were received without it Your fourth Argument is None of the Scripture-Saints ever attempted this Church-priviledge without Baptism if they did let it be shewn The Eunuch first desired Baptism before any thing else Paul was first baptized before he did essay to joyn with the Church Our Lord Christ the great Example of the New Testament entred not upon his publick Ministry much less any other Gospel-Ordinance of Worship till he was Baptized Answ. That none of the Scripture-Saints if there be any unscripture ones so much as attempted this Church-priviledge first remains for you to prove But suppose they were all Baptized because they had light therein what then Doth this prove that Baptism is essential to Church-Communion Or that Christ commanded in the 28th of Matthew or gave his Ministers by that authority not to make known to Believers other parts of Gospel-Worship if they shall want light in Baptism The Eunuch Paul and our blessed Lord Jesus did none of them by their Baptism set themselves to us Examples how to enter into Church-Communion what Church was the Eunuch Baptized into or made a Member of but where is it said that the unbaptized Believer how excellent soever in Faith and Holiness must for want of Water-baptism be shut out from the communion of Saints or be debarred the Priviledge of his Fathers House This you are to prove Your fifth Argument is If Christ himself was made manifest to be the SENT of God by Baptism as appears Mark 1. 9 10. Then why may not Baptism as the first Fruits of Faith and the first step of Gospel-Obedience as to Instituted Worship be a manifesting discovering Ordinance upon others who thus follow Christ's steps Answ. That Jesus Christ was manifested as the SENT of God by Baptism or that Baptism is the first Fruit of Faith and the first step of Gospel-Obedience as to instituted Worship is both without proof and truth the Text saith not he was manifest to be the sent of God by Baptism nay it saith not that by that he was manifest to others to be any thing thereby you have therefore but wronged the Text to prove your wordless Practice by Yea John himself though he knew him before he was baptized to be a Man of God for saith he I have need to be Baptized of thee and comest thou to me and knew him after to be the SENT of God yet not in or by but after he was Baptized to wit by the descending of the Holy Ghost after he was come out of the Water as he was in Prayer for the Heavens were opened to John and he saw and bare Record because he saw the Spirit descend from Heaven and abide upon Jesus after his Baptism as he was in Prayer Mat. 3. 13 14 15 16. Luk. 3. 21 22. Thus we find him made known before and after but not at all by Baptism to be the SENT of God And that Baptism is the first fruits of Faith or that Faith ought to be tyed to take its first step in Water-baptism in the instituted Worship of God this you must prove is not found expressed within the whole Bible Faith acts according to its strength and as it sees it is not tyed or bound to any outward Circumstance one believeth he may and another believeth he may not either do this or that Your sixth Argument is If Baptism be in any sence any part of the foundation of a Church as to order Heb. 6. 1 2. it must have place here or no where why are those things called first Principles if not first to be believed and practised Why are they rendred by the learned the A.

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

Church is poor Peace indeed Church-peace is founded in blood and love to each other for Jesus sake bearing with and forbearing one another in all things Circumstantial that concern not Church-worship as such And in my other I have proved that Baptism is not such and therefore ought not to be urged to make rents and divisions among Brethren But you ask Is my peace maintained in a way of disobedience and conclude if it be you fear it is false pag. 24. A. If the first were true you need not to doubt of the second but it may be thought he hath little to say in the Controversie who is forced to stuff out his Papers with such needless prattles as these My fifth Argument is That a failure in such a Circumstance as Water-baptism doth not un-Christian us This you are compelled to grant pag. 25. And I conclude with your words Persons ought to be Christians before visible Christians such as any Congregation in the Land may receive to Communion with themselves because God hath shewed us that he hath received them Receive him to the Glory of God To the Glory of God is put in on purpose to shew what dishonour they bring to him who despise to have Communion with such whom they know do maintain Communion with God I say again How doth this Man or that Church glorifie God or count the Wisdom and Holiness of Heaven beyond them when they refuse Communion with them concerning whom yet they are convinced that they have Communion with God But my Argument you have not denied nor medled with the Conclusion at all which is That therefore even because a failure here doth not un-Christian us doth not make us insincere and I add Doth not lay us open to any revealed judgment or displeasure of God if it doth shew where therefore it should not it ought not to make us obnoxious to the displeasure of the Church of God But you say I rank Gospel-Precepts with Old-Testament abrogated Ceremonies pag. 25. Answ. You should have given your Reader my words that he might have judged from my own mouth I said then speaking before of Christianity it self pag. 94. that thousands of thousands that could not Consent to Water as we are now with the innumerable company of Angels and the Spirits of just men made perfect What was said of Eating or the contrary may as to this be said of Water-baptism Neither if I be baptized am I the better neither if I be not am I the worse not the better before God not the worse before Men still meaning as Paul Provided I walk according to my Light with God otherwise 't is false For if a man that seeth it to be his Duty shall despisingly neglect it or if he that hath not Faith about it shall foolishly take it up both these are for this the worse I mean as to their own sense being convicted in themselves as transgressors He therefore that doth it according to his Light doth well and he that doth it not for want of Light doth not ill for he approveth his heart to be sincere with God even by that his forbearance And I tell you again It is no where recorded that this man is under any revealed threatning of God for his not being baptized with Water he not having Light therein but is admitted through his Grace to as many Promises as you If therefore he be not a partaker of that Circumstance yet he is of that Liberty and Mercy by which you stand with God But that I practise Instituted Worship upon the same account as Paul did Circumcision and shaving is too bold for you to presume to imagine What Because I will not suffer Water to carry away the Epistles from the Christians and because I will not let Water-baptism be the Rule the Door the Bolt the Bar the Wall of Division between the Righteous the Righteous must I therefore be judged to be a Man without Conscience to the Worship of Jesus Christ The Lord deliver me from Superstitious and Idolatrous thoughts about any the Ordinances of Christ and of God But my fifth Argument standeth against you untouched you have not denyed much less confuted the least syllable thereof You tell me my sixth Argument is Edification A. If it be why is it not imbraced But my own words are these I am for holding Communion thus because the Edification of Souls in the Faith and holiness of the Gospel is of greater concern than an agreement in outward things I say 't is of greater concern with us and of far more profit to Brother than our agreeing in or contessing for Water-baptism Joh. 16. 13. 1 Cor. 14. 12. 2 Cor. 10. 8. Chap. 12. 19. Ephes. 4. 12. 1 Cor. 13. 1 2. Chap. 8. 1. Now why did you not take this Argument in pieces and answer those Scriptures on which the strength thereof depends But if to contest and fall out about Water-baptism be better than to edifie the House of God produce the Texts that we may be informed You say Edification is the end of all Communion but all things must be done in Order orderly pag. 26. Answ. When you have proved that there is no such thing as an orderly edifying of the Church without Water-baptism precede then it will be time enough to think you have said something You add Edification as to Church-fellowship being a building up doth suppose the being of a Church but pray you shew us a Chuh without Baptism p. 26. A. See here the spirit of these Men who for the want of Water-baptism have at once un-Churched all such Congregations of God in the World but against this I have and do urge That Water-baptism giveth neither being nor well-being to a Church neither is any part of that Instituted Worship of God that the Church as such should be found in the Practice of Therefore her Edification as a Church may yea and ought to be attained unto without it But you say Shew us a New-Testament-Church without Baptism pag. 26. A. What say you to the Church all a-long the Revelation quite through the Reign of Antichrist Was that a New-Testament-Church or no Again If Baptism be without the Church as a Church if it hath nothing to do in the Constituting of a Church if it be not the door of entrance into the Church if it be no part of Church-worship as such then although all the Members of that Church were baptized yet the Church is a Church without Water-baptism But all the Churches in the New-Testament were such Therefore c. Again If Baptism respect Believers as particular Persons only if it respects their own Conscience only if it make aman no visible Believer to me then it hath nothing to do with Church-membership Because that which respects my own Person only my own Conscience only that which is no Character of my visible Saintship to the Church cannot be an Argument unto them to receive me into fellowship with