Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ability_n	able_a	look_v	29	3	4.9718	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B04710	A short brotherly examination of a sermon. At first preached by Mr Salomon Saffery, and after published in print; intituled, Part of a discourse, tending only to invite those that believe in Christ, to be conformable to him by baptisme. But intending to disswade from infant-baptisme. / By Robert Pittillok, a Scottish man.	Pittilloh, Robert, 1621?-1698.	1652 (1652)	Wing P2312A; ESTC R187082	15,814	21

unto him tempting him Mat. 19.2 and 9 and the Ruler who asked him what he should do to inherire eternall life Luke 14.18 Fourthly what weight and what to purpose in answer to the Disciples labouring to keep them back hath it otherwise while Christ saith Suffer them of such is the kingdom of heaven Lastly we shall desire the Author to remember his own words p. 11. l. 19 20 21 c. it is very improbable that the Holy Ghost should put in one mystical thing among so many others that are literall which is never found to be his course except when he tels us so for he delights not in our stumblings and it wil yet appear more then improbable considering it is expressed by two Evangelists in the same way the expression which by Luke is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly translated Infants to which may be adued the expression of their being brought compared with the multitudes said to follow him and the Pharisees came unto him these being expressions signifying their ovvn act and the other the act of others as in other places persons sick and unable to come themselves are said to be brought The second argument is this Those vvho somtime received Circumcision the seal of the Covenant of grace made vvith Abraham and his seed and never lost that vvhich by it vvas signified may see God and attain salvation but some not able to confess nor having practick holines somtime received c. vvho lived in the days of the Nevv Test so vve conceive the Author understands therefore desire not to extend it beyond his meaning and never lost vvhat by it vvas signified therefore some vvho confess not vvith their mouth and have not practick holiness may attain salvation For the first Proposition we hope none vvil deny but it vvas the seal of the Covenant of grace or that such as received it and never lost vvhat vvas signified by it c. may see God except they vvill say God gave such a seal to seal nothing and as a mock to Abrahams seed vvhich vve should look upon as blasphemy though reserving to the Lord his ovvn latitude in his secret acting as seems good in his eys vvho is debter to no no man The 2. Proposit vve prove thus All the Infants of Believers in Christ vvho believed at the hearing his Word vvhen he vvas upon earth and all those vvho vvere the Infants of such Believers as believed suddenly after Christs Ascension vvhereof there were not a few Acts 2.41 vvhich vvere eight dayes old before Christs death and resurrection received Circumcision the seal of the Covenant of grace and never lost vvhat vvas signified by it remission of sins and saving grace therefore some not having practick holinesse or able to confesse vvith their mouths somtime had the seal and never lost vvhat by it vvas signified That the children of such Believers as laid hold upon Christ suddenly after his Ascension unto glory vvere circumcised vve hope none vvill deny the Ceremoniall Lavv not being before Christs death abolished so far as that it vvas indifferent to practize it or not practize it Christ himself being circumcised and keeping the Passeover immediatly before his suffering Math. 26.19 and 20. and if it be said they lost vvhat by it vvas signified We ask for vvhat Not for any thing they had done themselves for the children had neither done good nor evil neither for any thing their parents had done for they believed and became Disciples of the Nevv Testament Without controversie formerly they vvere in sanctified reason looked upon as vvithin the Covenant of grace and fit materials for the Kingdom of Heaven being Members of a visible Church to vvhich Christ joyned though very corrupt And vve desire to knovv if any man vvho is not demented vvill say because their parents laid hold upon Christ therefore they became not members and in an uncapacity of seeing God To clear this in an instance Suppone Peter had a son ten dayes old before he vvas baptized of John the Baptist circumcised the eight day and he vvas baptized the eleventh of his sons age sure he looked upon his child the tenth day of his age as one who had something of what was sealed by Circumcision and consequently as one who might see God if this day he had died and shall we think the next day he was to change his judgment because he was baptized The like may be said of one whose child was circumcised the 8. or 10. day before Christs death and who believed and was baptized 8. dayes before his Ascension And withall to close this point we shal intreat the Author and all of such a judgment but impartially to consider how much it militates against the freenesse of Gods grace that it should be said not to be of as large extent to ages under the Gospel as in the time of the Lavv against the riches of his grace which is more abundantly even in extent communicat in the days of the Gospel which are times wherein God will have all men to come to Repentance and not a handfull of Judea only against the end of Christs comming which was to comfort all that mourn in Sion and give them a song of gladnes for a song of heavines to teach after his appearance and working out the work of mans Salvation No child dying before it come to the ability of confession and practick Holinesse shal see God No friends who are dumb can be looked upon as in a possibility of glory because unable to confesse No souls can be wrought upon by the Spirit in the decaying condition of their earthly Tabernacle except it be in the estate wherein they are able to confesse believing mothers of such a judgement cannot look upon their dying Infants who often in their esteem are to them moreprecious then their own lives but with deeply sorrowfull hearts Rachell wept for her children and would not be comforted because they were not Math. 2. at the 18. But such mothers may mourn for them because they neither are nor shall be but in a being which is worse then a thousand not beings Such judgement seems very incroaching upon the freedome of the Spirits working with the discomfort it carries along with it and we shall close this part with the rehearsing of two Stories we have heard to this purpose as we conceive from honest Witnesses The first is concerning a person dying of whom the report said having been long in a deep wound of Conscience still in dispair without gripping any Comfort after the failing of speech he was desired by lifting up of his hand to shew if he found any Assurance of Mercy which he did with such chearfulnesse of countenance and calmenesse of spirit a-little before the close of his eyes that all beholders rested assured he had the intimation of Divine favour upon his soul The second concerning a dumb man that being in a place where the Lords Supper was

A SHORT BROTHERLY EXAMINATION OF A SERMON At first Preached by Mr SALOMON SAFFERY And after published in Print INTITULED Part of a DISCOURSE Tending only to invite those that believe in CHRIST to be conformable to him by Baptisme But intending to disswade from Infant-Baptisme Text ISAIAH 43.22 But thou hast not called upon me O Jacob but thou hast been weary of me O Israel By ROBERT PITTILLOK a Scottish man Printed at Leith by Evan Tyler Anno Dom. 1652. Christian Reader SEeing these are dayes wherein Scribimus indocti doctique poemata passim I purpose to make no more Apologie for my under-taking in the following animadversions but knowing of none either abler or weaker setting to work for discovering such rocks in the Treatise to which they relate as we conceive might prove stumbling blocks to the weak we conceived our duty was it coming to the hands of many of those among whom at present the Lord hath honoured us to labour in the Gospel to set a hand upon the margin for discovery of such dangers as either might affect those that are not able to discern or through manifold imployments have not such leisure to ponder Wherein our purpose is not either to speak against the person of the Author or exasperate the spirits of any of our contrary-minded Brethren some whereof known to us we look upon as eminent Saints of the most High but in modesty and sobriety to contend for the saith once given unto the Saints and act in our station for the truth with a heart willing to take with our guilt and lay our hand upon our mouth when by the golden rule of the Sanctuary we are convinced to have gone astray If thou findest hereby any spirituall advantage he hath his reward who is Leith from my Quarters May 5. 1652. Thine as thou art a follower of CHRIST RO. PITTILLOK 1. Cor. 14.32 The spirits of the Prophets are subject to the Prophets 1. Thess 5.21 Prove all things hold fast that which is good A short Brotherly Examination of a SERMON At first Preached by Mr Salomon Saffery And after published in Print Intituled Part of a DISCOURSE tending only to invite those that believe in CHRIST to be conformable to him by Baptisme But intending to disswade from Infant-Baptisme Text ISAIAH 43.22 But thou hast not called upon me O Jacob but thou hast been weary of me O Israel SECT I. NOt being desirous to multiply words unnecessarily on strive about words wherein there is no profit 2. Tim. 2.14 we take up all about which we purpose to speak in reference to this Treatise in these three The scope or that which is intended to be proven The Proofs brought to this purpose as they stand in relation to proving And lastly some particulars we shall glance at here and there in Preface Proofs or Conclusion as we finde reason As touching the first we conceive there is one thing pretended and another intended That which is pretended is to prove that Baptisme is an Ordinance of God and the first Ordinance by Believers commanded to be observed and he that is weary of it is weary of God p. 4. line 17. and p. 5. line 2. that which is intended is that he who neglects to be baptized after he hath attained to practick holinesse and is become able to make confession of his Faith by mouth is weary of God and resists him though in Infancie he hath been formerly baptized page 10. line 1. and 16. It seems to me a strange way of bearing in Truths to propound and inlarge a doctrine in such amoiguous terms that a judicious and sanctified hearer not acquaint with the speakers temper cannot know his meaning till near the two part of the Discourse and Arguments be spent and then to clear it but by some falling expressions from which it must be gathered by consequence a Logick which our Brethren of the Authors judgment much shunne though the antecedent be expresse Scripture Whether is it for catching the more easily the mindes of the simple by making them first afraid of great hazard by neglect of Baptisme and then to take it up though in a way contrary to their conscience choosing rather to hazard upon this rock than neglect the other suspected to be a dutie whose neglect is attended with so dreadfull consequents Or is it by taking that for granted which is in controversie to make hearers the more easily conceive it is no controversie Or is it to keep the mindes of hearers in the smoother frame that with patience they might hear unto the close Or the better to shunne the dint of adverse arguments Whatsoever it be it looks not like the simplicity of Christ 1. Cor. 2.4 It s embleme if weaknesse make us not mistake may fitly be the shell-fish which looks one way and goes another We remember this in the first place for that much hurt often redounds to the weak and unlearned by fair appearances when in the mean time there is an hook under the bait which hurts if not timely adverted SECT II. AS for the second the proofs as they stand in order to proving are of two sorts The first are four Scriptures brought to prove that Baptisme is not onely an Ordinance of God but the first commanded to be observed by Believers Math. 28. v. 19. John 4.2 Heb. 6.1 and 2. Acts 10.46 47 48. That it is an Ordinance of God we judge out of all question as also the first commanded to be observed by Believers in so far as the Scriptures cited prove to wit such Disciples or Believers which by the Author page 6. line 11. are granted to be reciprocall as were never formerly visible Disciples of the New Testament and in this estate baptized we say visible because some may be visible Disciples who after appear not to have had reall union and communion with Christ And we believe our dissenting Brethren do not themselves rebaptize those whom they have formerly baptized upon their appearing Disciples though they themselves should afterwards God working effectually upon their hearts confesse they were but hypocrites at first receiving of Baptisme in their fellowship and more to this purpose these Scriptures do not hold forth As also while we grant it the first we understand a fit administrator element and other circumstances necessary concurring or in a word after conversion with the first conveniencie but all this speaks nothing to prove what is intended as the main scope that such as were soomtime formerly baptized should be rebaptized when they become actuall Believers if they were not so at first The Proofs as the words of the doctrine import are brought to clear that he who neglects Baptisme is weary of God With which truth as the words import we so fully close that if there were nothing more intended we should rejoyce to hear this and every Ordinance of Christ powerfully pressed upon the conscience onely whileas we speak of neglect it would be understood as it imports