Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abide_v	abode_n	father_n	141	3	5.2490	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88809	Of baptisme. The heads and order of such things as are especially insisted on, you will find in the table of chapters.	Lawrence, Henry, 1600-1664.	1646 (1646)	Wing L663; Thomason E1116_1; ESTC R210176	92,194	427

figure of things to come so when Cornelius and his companie were baptized the holy Ghost fell upon them as that to which the seale immediately was to be set Act. 10.47.48 But the most illustrious sealing of all others was as it became it to be in our head Iesus Christ when he was baptized Matth. 3.16.17 And Iesus vvhen hee vvas baptized vvent up straightvvay out of the vvater and lo the heavens vvere opened unto him and he savv the Spirit of God descending like a dove and lighting upon him and lo a voyce from heaven saying This is my beloved Son in vvhom I am vvell pleased There the whole Trinity appeared to make the Triumph and ratify that affaire never any ordinance was graced with such a presence And as Baptisme is a visible seale to our faith so here the Trinity in whose name wee are baptized made themselves visible together the Father by a voyce the Son in his body the Holy Ghost like a birde First there was the Heavens opened but to him so are the words Marke 10. it s said hee savv the heavens opened or cloven or rent that is hee saw a cleaving or rending some great Hiatus now this was for Christ himself for it was as Luke saies as he vvas praying Luke 3.21 which was that so the voyce the spirit might be knowne to come from heaven it being a great evidence of the presence of God there Then hee saw the spirit like a dove lighting upon him as the multitude in the Acts saw the spirit as it were in cloven tongues like sire the spirit tooke upon him the shape of a dove and rested and abode on him that sealing spirit that seales us all sealed Christ and abode with him for so sayes Iohn Vpon vvhom thou seest the spirit descending and abiding that is hee And then there came a voyce and that admirable and considerable this represented God the Father to his eare as the dove represented the spirit to his eye so while the spirit sate upō his head the Father spake from heaven the great sealing word This is my vvellbeloved Sonne in vvhom I am vvell pleased This that is this man Iesus whom I shew and point out by my spirits abiding upon him Is this is hee whom I have promised now ye have him or thou art speaking to Christ my Sonne wee cannot be sealed to such a Sonneship in all respects wee are adopted children hee was the naturall and proper Sonne the only begottē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that beloved many are beloved but hee was onely beloved as onely begotten we are sonnes because wee are beloved but hee was loved because hee was a Sonne In vvhom not in any other who ever he be unles by this One I am vvell pleased In whom I am cōtented in whom my minde rests that is who onely and singularly pleaseth me and in whom there is nothing that displeaseth mee therefore I delight wholly in him and rest in him so as every thing will be acceptable to me that hee doth by whom I shall be pleased with others by whom others may please me for the Father here intimates that his love so rests in Christ as it deffuseth it self to others so as beholding him he puts of all offence and anger towards others whom hee beholds in him opposing him to every thing All these things were to his person but respected also his office which was unseparable from his person Therefore first to him the heavens opened whose office it was to opē heaven and to make an entry for us thither againe to open heaven and to draw downe the great misteries of it to us the doctrine of the Trinitie was here declared and truth came by him also what he had seene of the Father that he revealed Secondly the spirit came in the shape of a dove as to seale us before so to shew that hee should converse here up and downe in a dovelike manner should have neither weapons without nor gaule within to offend withall although his condition was not greatly to please therefore such passages as these fell sometimes from him Learne of me that I am meeke and lovvly Yee knovv not of vvhat spirit you are This abiding and this use of the spirit is that prophecied of him Esay 61.1 2. The spirit of the Lord God is upon me because the Lord hath anoynted me to preach good tidings unto the meeke hee hath sent me to bind up the broaken hearted to proclaime liberty to the captives and the opening of the prison to them that are bound To proclaime the acceptable yeare of the Lord and to comfort all that mourne and hee was to be filled with the spirit that it might descend upon us his members and that we might be baptized with the holy Ghost Thirdly for the voyce This is my beloved Sonne in vvhom I am vvell pleased it was then the office of Christ to execute and manifest the wellpleasing of God in himself to the redeeming reconciling and renewing of the world that should beleeve in him and the restoring of all things This is that expression that is to be opposed to that other Gen. 6.7 It repents me that I have made man God can never repent him more that he hath made man when hee is so well pleased in the man Christ Iesus so aboundantly satisfied contented and in him with all his This Baptisme of our Saviour was the Epoche or terme whence they reckoned Acts 1.22 c. Beginning from the Baptisme of Iohn unto that same day that he vvas taken up from us I have beene the larger in opening this illustrious tipe of Baptismall sealing that the nature and way of it may be seene in the highest patterne Wee shall be sealed also with our difference of younger brothers the heavens in Baptisme opens upon us and the Father the Sonne Holy Ghost who are visibly present here are present also to our sealing and ready to give us the same witnesse but with its distinction as before this is my beloved Sonne in vvhom I am vvell pleased and as wee are then visibly united to Christ who sanctifies this ordinance for us so the spirit is ready to seale us up and God by the spirit to witnes every good thing to us let us therefore put a valew and a price upon this ordinance more then wee have done and after being once baptized into Christ let us know and be assured that we have a right to what hee hath and to what he had to what he is for what ever he was or is as Mediator hee is for us with the great difference of elder brother and having that in his owne right which wee have in his and therefore the sealing of his Baptisme belongeth also to our baptisme as his dying and rising againe doth to us who dye and rise againe with him in Baptisme To add a word or two of the seale Paul hath two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉

abominate also the Christian education of their children so as in this respect the unbeleevinge husband or wife and the children also though themselves for the present unbeleevers by reason of the willingnes of the one to cohabite and the subjection of the other to Christian education may in that sence be said to be sanctified or made holy being as it were deputed to it and in the way of preparation for it so as the unbeleeving parent the childrē of that mixt birth may be called as Tertullian sayes Candidati timoris and as afterward by others Candidati fidei Probationers or compettitors for feare and faith the words following vers 16. seemes to favour such an interpretation For vvhat knovvest thou O vvife vvhether thou shalt save thy husband or hovv knovvest thou O man vvhether thou shalt save thy vvife there being already wrought a good pleasure or willingnes to abide and cohabite on the unbeleevers part husband or wife and the children in that respect being subjected to Christian education and to the beholding of holy examples true cōversion and faith which brings them into estate of salvation may be in time accomplisht in them to which they seeme in some sort destin'd by the providence of God in such a yoake-fellow or such parents So sanctification is predicated of those who are destined or prepared to such an end so God sayes of the Medes and Persians Esay 13.3 I have commanded my sanctified ones that is such as I have prepared for so Calvin upon that place sayes that sometimes sanctification is referred to regeneration which is peculiar to the elect of God sometimes it signifies to prepare or destine to a certain end so those unbeleeving parents by their willingnes to abide with beleevers their children in regard of the opportunity of a holy education seeme to be as it were destined or prepared for regeneration and for that state which accompanies salvation and in that respect as in a large sence may be called sanctified or holy Which consideration if it may give them a greater accesse to ordinances proper for them or stirre up others to lay out themselves in a more peculiar and particular manner for their conversion I shall not hinder it but on the contrary thinke that such providences speake much and that as they give grounds of hope and so of endeavour so there may be much of duty towards them in regard of the opportunity that families and churches that parents masters ministers have to doe good to such who though strictly they may not be called church members no more then strictly sanctified that is regenerated by the holy Spirit yet so farre as in the respects before mentioned they may be tearmed sanctified that is by a providence destin'd as it were and prepared for God so farre the church within whose pole they seeme by a providence to live and to be cast ought to have a more especiall eye after them and care of them by vertue at least of that generall injunction As you have opportunity doe good to all men especially to the houshold of faith under the shadow of which these are come But whether you take either of these sences or both for they may both stand in severall respects and regarding the text with a different aspect you will surely find nothing to ingraft Baptisme upon For whether the children are sanctified to the beleeving parents use as all other things are not unholy in themselves which to the unbeleever are not or whether in the second sence they are sanctified that is as it were destined for holynes of which by vertue of a great providence in respect of their education they are made Candidati that is probationers or competitors as when men stand for a place or office and as the Catechumini of old were called yet can they by no meanes in either of these respects be qualified for or made the subject of Baptisme which presupposeth as hath formerly bene shewed another kind of holynes proper to and inherent in the party namely regeneration and nevvnes of life not such an one as is competible to an unbeleever either parents or children It was but necessary to speake something to this place which beares amongst many the weight of so great a building as infant Baptisme though if I could find here such a holynes for infants as wee all wish to ours namely justifying faith regeneration yet I should no more judge it meete to baptize them then to preach to them or to administer the Lords supper to them they being as capable of the word as baptisme and of one mysterious ceremony as well as another which hath bene a reason I doubt not why many formerly and many at this day doe administer the Lords supper to infants by vertue of a parallell ordinance to Baptisme Nor doe I know the reason why the one should be refused where the other is deem'd a due But enough I hope for this which truely the contests of others rather then any scruple which hath fallen upon my spirit from these words hath made me say so much of CHAP. XV. In which the authority of the Fathers and the practise of antiquity touching the subject of Baptisme is considered THe authority of the Fathers and the practise of ancient times is to many a great argument for the Baptizing of infants to me that looke upon such argumentations as not of the first magnitude collaterall and such as may truely and as often be brought for the patronising of errors as truth they are of no great consideration yet to satisfy others more then my self there must be something spoken to this head In which I shall consider especially these two things first whether by the witnesse of story Infant Baptisme have injoyed a quiet and peaceable possession in the church from the Apostles times downeward till of late it was interrupted by some few evill spirits in the times of Luther as some men would give us to beleeve Secondly upon what grounds those Fathers which are alleadged for the chief patrons of Infants Baptisme went for if they have erred in the reason of the foundation it will be easilyer beleeved that they did also in the building We will consider first of this latter I will give you their grounds either as I have reade them my self or as I find them quoted by Bellarmine Tom. 3. lib. cap. 8. whose quotatiōs I shall take for truth till I find the contrary for here hee hath to doe with the Anabaptists enemies in this point alike common to him with most of those that are tearmed Protestants First hee quotes the testimony Dionisij Areop qui lib. Eccles Hier. c. ult part ult ab Apostolis traditum affirmat ut infantes baptizentur Iusti five quicunque est auctor earum quaest qu. 56. parvulos baptizatos salvari alios non item That infants baptized are saved others not Orig. lib. 5. in cap. 6. ad Rom. Ecclesia inquit ab Apostolis traditionem