Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	flesh_n	kingdom_n	6,050	5	7.3681	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96712	The summe of diverse sermons preached in Dublin, before the L. Deputie Fleetwood, and the Commissioners of Parliament for the affairs of Ireland. wherein the doctrine of infant-baptism is asserted, and the main objections of Mr. Tombs, Mr. Fisher, Mr. Blackwood, and others, answered / by Samuel Winter ...	Winter, Samuel, 1603-1666.	1656 (1656)	Wing W3089; ESTC R43829	127,074	209

land of Egypt if he had deferred to make good his promise but till the next day he had that I may so say forfeited his bond Luk. 1 54 He hath holpen his servant Israel in remembrance of his mercie as he spake to our fathers to Abraham and his seed for ever q. d. God in giving Christ remembered his Covenant with Abraham V. 72 To perform the mercie promised to our forefathers * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. To shew mercie to our fathers the fathers are the objects of this favour But what is this mercie and favour The words following tell you To remember his holy Covenant and to remember his holy Covenant Vers 2 compared with the 76 And thou Child shalt be called the Prophet of the Highest He brings in the child here q. d. Behold the Covenant is made good to Abraham in this Child Zacharias who was both deaf and dumb as the word signifies and as it appears by the context for they made signs unto him how they would have him called I say Zacharias triumphs in this and magnifies Gods glorious grace saying Act. 3 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the mouth of all the Prophets As he spake by the mouth of all the Prophets as if all the Prophets had but one mouth being unanimous in their interpretation of the Covenant v. 70 which Covenant was made not onely with Abraham but with the fathers and their children and shall we have a mouth to speak or a heart to think contrary to the sense and meaning of all the holy Prophets which have been ever since the world began Far be it from us yea for ever far be it from us that pretend we have the mind of Christ Luke 19 9 Salvation to thy house saith Christ to Zachaeus or here is a covenant of grace for thee and thy children but mind how he alters the person For as much as he also is a son of Abraham as if he would have standers-by yea all to take notice That though Zachaeus was an eminent sinner and a Gentile yet upon his conversion he and his children were included in the Covenant Gal 4 28 Now we brethren as Isaac was are the children of promise Isaac when an Infant was a child of promise and so considered when that promise was made which promise was confirmed to him and to his posterity Gal. 2 15 Naturâ Judaei Non intelligit naturalitèr essè immunes à corruptolâ humani generis sed quia promissio haereditariam benedictionem faciebat ideò naturale vocatur hoc bonum Calv. in Gal. We then saith the Apostle I and you Galatians with your brethren are children of the promise as Isaac This is the sense of the holy Ghost But as then he that was born after the flesh did persecute him that was after the spirit so it is now There were then such as were born after the flesh that is the natural seed who in course of nature came from Abraham So is there now a fleshly seed of * Rom. 11.28 Dilecti propter Patres Non quod dilectioni causam dederint sed quoniam ab illis propagata fuerat dei gratia ad posteros secundùm pacti formam Evo deus tuus seminis tui Cal. believers If then there remains in the bosom of the Church children born after the flesh then is there the priviledge of Birth-holiness still remaining seeing as it was then so it is now Rom. 11. Children with parents were broken off from the Covenant therefore they were under it Yea They with their parents at length shall be engrafted in again as we shall shew hereafter Eph. 3.8 That the Gentiles that is parents and children should be partakers of his promise namely that grand promise I will be thy God and the God of thy seed of which promise they are not partakers if so great a part of the Gentiles be excluded Add to all these Scriptures that of the 1 Cor. 7 14 Else were your children unclean but now are they holy the question was not whether the marriage were lawful but whether they might lawfully live together the one being a believer the other not therefore to plead the unbelieving fornicator is sanctified by the believing whore is improper for the question was concerning man and wife whereof the one was a believer whether those might lawfully live together This question was propounded to Paul being grounded on that Text in Ezra 10 or 1 Cor. 5 as is supposed by some Paul answers Let not the believing husband put away the unbelieving wife nor the believing wife her unbelieving husband for the unbelieving husband is sanctified in the believing wife è contrà else were your children unclean but now are they holy Sanctified that is say some they may lawfully converse together as man and wife else your children were illegitimate I have put the Argument as far as any of that opinion have put it but the words will not bear 〈◊〉 sense for Sanctification is never in all the Book of God used in that sense and why should we admit of it here We must * Neh. 8. Dabant sensum Scripturarum per Scripturas interpret Scripture by Scripture which is the safest way of interpretation for there is nothing hard in one place but usually is explained in another Every creature saith the Apostle 1 Tim. 4 5 is * The difference between sanctified and holy is this the one signifies a relative Act the other an holiness in State Nihil hic erit difficuliatis si sanctitatem intelligas nihil aliud esse quam spiritualem generis nobilitatem eam quidem non propriam naturae sed quae ex foedere manabat Cal. in Rom 11.16 sanctified by the word of God and prayer Here it signifies not onely lawful but an holy use and so it is taken in this 1 Cor. 7. But in the sense of some the Pagans lawful relations enjoyments are sanctified to them which to assert is very absurd for he onely which useth all for God hath all things sanctified to him therefore by the holiness of children the Apostle means foederal holiness according to Scripture phrase Ezra 9 The holy seed have mingled themselves with the people of the Lands To say the holy seed that is the legitimate seed would imply that all those children of the heathens were bastards Dan. 11 28 He shall have indignation against the holy Covenant that is against parents with their children incovenanted 2. The Apostle speaks to the priviledge of a believer which he had not before now are they holy a priviledge we know is a peculiar benefit appropriate to some not common to all but this is common to all the heathens well known to them much more to the Corinthians that their children were legitimate But according to their sense they may live together for their children are as holy as the children of heathens 3. If we say by Sanctification is meant a

with them that forsake the holy Covenant Heb. 4.1 Let us therefore fear least a promise being left us of entering into his rest any of you should seem to come short of it that is should really fall short of it as the word is usually taken in scripture phrase but as for the elect Christ hath undertaken for them that they shall never perish Joh. 10.28 Esa 55.3 I will give you the sure mercies of David that is Christ Obj. This Tenent overthrows the necessity of Conversion Ans This Covenant includes regeneration and conversion in it Deut. 30.7 I will circumcise the heart of thy seed which sheweth That the outward Circumcision did signifie the circumcising of the heart which the Lord promiseth to make good to our seed now in the days of the Gospel as appears from v. 1 5 11. Compared with Rom. 10.6 Hos 14.7 Those under thy shadow shall return 2. Hath not the Lord made faith and repentance the condition of the Covenant on our part Joh. 3.16 which Christ hath undertaken with the Father to work effectually in the elect For want of which qualifications many thousands are damned for ever though the Children of Abraham visibly What hast thou to do saith the Lord Psal 50.16 to take my Covenant in thy mouth seeing thou hatest to be reformed Yet were their children under the outward administration of it therefore we say They might as well have debarred all the children of Israel from that outward priviledg as now debarr the children of believers upon the same account it 's said Mat. 8.12 Many shall come from the East and from the West and shall sit down with Abraham Isaac and Jacob in the Kingdom of heaven but the children of the Kingdom shall be cast out that is such as were so born and visibly so continued for a while such I say shall be cast out of the Kingdom of heaven or the Church here below not the Church above out of which none are properly said to be cast because they were never in it Obj. This opinion overthrows the foundation of all Gospel-Churches As First It destroys the matter of a Church which ought to be Saints by calling 1 Cor. 1.2 But this tenent doth unavoidably admit into the Church all the unconverted and unregenerate children born of the bodies of such persons that either were or have been accounted believers Secondly It admits into the Church good and bad promiscuously and all those unbaptized and what light in the Gospel have you to justifie such an Assembly to be the true Church of Christ Ans To the first we say It destroys not the matter of a Church visible consisting of visible Saints Therefore they are incomple●● Members of the Church for such are children and so owned by the Apostle as holy i. e. relatively holy if not positively 1 Cor. 7. Ezra 9.2 the holy seed i. e. such as are set apart for God and dedicated to him in a peculiar manner and many of them sanctified from the womb Thus Jeremiah Esaias John Baptist the last of the old and the first of the new Testamen●● Now whether should we take the testimony of God or the testimony of men If we receive the witness of men saith the Apostle the witness of God is greater 1 Joh. 5.9 Man makes confession or profession of Christ this is an human testimonie and we accept it and shall we reject a divine testimony God forbid Let God be true and every man a lyer Rom. 3. 2. They are acknowledged as members of the Church by the Apostle Paul for writing to the Churches of Coloss and Ephesus Col. 1.2 3 and 20. Eph. 2.1 he directs his Epistle to ch●ldren as well as parents 3. We answer That children upon their discovery of themselves not to be visible Saints are to be suspended from the Ordinances as in the old Testament the Priests were to distinguish between the holy and the profane Jer. 7. The Lord complains that they made his house a den of thieves such then were not to be admitted to the Passover In order to which the Porters were charged to keep back from the Temple such as were unclean in any matter though they were circumcised 2 Chron 22.19 If this rule were observed in the old Testament then surely it is not to be neglected in the new Ans To the second Objection Mr Pat. pag. 69. Whereas they say Such Assemblies are no Churches because they are not baptized which is essential to a particular visible Church therefore we may have no communion with them for God never had any Church-union or communion with any soul which was not baptized that is rebaptized Here are great swelling words as the Apostle Jude saith such spirits it seems there were in his time But we answer First If such were no Churches then for many hundreds of years Christ's promise fell to the ground Mat. 16.18 19. I will give unto thee the Keys of the Kingdom of heaven The Keys as they grant were given to particular visible Churches against which making up the body of Christ the gates of hell saith Christ shall not prevail but by this Doctrin they did prevail for above 1500 years seeing that till that time we read not of any such Churches as they challenge to themselves these therefore are but sandy foundations and certainly when the winds of temptation shall blow and the rain of affliction shall fall and the flouds of persecution come their houses will fall 2. What say you to Rev. 11.4 Are not the two Candlesticks the Churches according to scripture phrase We had Churches in England before there was any Church at Rome as Matthew Paris tells us Therefore we received not our doctrine or ordination originally from Rome which farther appears by this That the Brittish Churches in the celebration of Easter observed the custom of the Eastern Churches and not of the Church of Rome which doubtless they would have done had they received the Gospel from thence as Flaccius Illyricus well observeth which are to be slain as well as the olive trees a little before the last downfall of Anti-Christ and doth not the scripture own these Churches as true under the reign of Antichrist for one thousand two hundred and threescore years and will or dare any disown them because not rebaptized 3. Had they minded well the command of the holy Ghost they had not been so grossly mistaken Son of man saith the Lord There is but one going in and that in the singular number but many goings out of the Church of God which last word is in the plural Ezek 44.5 Pones cor tuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ingressu domu● omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exitus Sanctuarij Ez. 44 5. mark well the entering in of the house and every going forth of the Sanctuary They say we must enter in by baptism which is essential to a Church but thus they unchurch all the Churches in the world but

propension to grace for they are naturally as stiffnecked as any people but in respect of the nature of the Covenant of grace given to their ancestors and their seed according to which God is more readily inclined to pour out of the spirit of his grace upon the seed and offspring of his covenanting people than upon strangers and aliens Now though the Gentiles in their first ingrafting may be said to be the wild Olive as the Iews at first were yet afterwards they were naturalized and their children become natural branches of the Olive tree i. e. the Church of God Psal 128. Thy children as Olive plants green and legitimate for the Olive tree admitteth no other graff Ains in Psal 128. The ablest of that opinion do grant That now in the days of the Gospel children are under the promise and that the promise Gen. 17.7 is a Gospel promise notwithstanding they denie the seal though the promise be made the ground of annexing the seal whatever is said by any to the contrarie See Mr Tombs Review p. 3. Others being convinced that the Apostle speaks of a visible Church which indeed is undeniablie true flie to their old distinction to wit the Covenant of Circumcision or the Covenant of works from which Covenant they say the Iews are cut off to this day to make this good they distinguish betwixt Abraham begetting and a working Abraham and a believing and faithful Abraham Thus they say The whole nation of the Iews were legally holy till that Covenant was abolisht I answer They make a distinction betwixt Abraham believing and Abraham working where none is to be made for did not his works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work together with his faith declaratively not onely before men but God were not these works brought in Jam. 2.18 Shew me thy faith saith the translation without thy works but it should rather be rendered by thy works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is make thy faith appear out of thy works Iam. 2.18 as fruits of his faith which is the condition of the Covenant of grace for faith without works is dead how then can it justifie 2. Observe They say that Covenant mentioned Rom. 11. Heb. 8. is abolished as being a typical Covenant but we answer We have alreadie proved it to be an everlasting Covenant 3. What priviledge that is peculiar benefit was it to that nation to be under the Covenant of works Rom. 3.1 which is common to all nations considered as the sons of Adam but in Rom. 9. the Apostle speaks of that Covenant and the fulness thereof as a peculiar prerogative to that nation and not common to others 4. What prejudice could it be to them to be cut off from that Covenant nay it had been well for them if they had been cut off from the Covenant of works which neither we nor our fathers were ever able to bear The Apostle tells us they are hardened and the Lord hath sent a spirit of slumber v. 8. that he hath cast them away v. 15. and broken them off v. 17. and why because they did not cleave to the Covenant of grace which they were under Act. 3.25 and 4.4 but wilfully and obstinately rejected Christ being unskilful in the word of rightousness Heb. 5.13 that is not descerning aright that justification was held forth in the old Covenant but cleaving to the works of the law Rom. 9.31 32. comp Rom. 11.7 5. If that Covenant be abolished how can they be reingrafted into it for the Apostle here speaks of a reingrafting into the same Covenant which plainly argues it was no typical or carnal Covenant but a Covenant of grace still in force 6. Through unbelief they were broken off that is say they from the Covenant of works therefore according to their doctrine if they had believed they had continued in the Covenant of works to this day which is a contradiction and yet they affirm that Covenant ended with Christ it being a typical carnal Covenant as Canaan was But have not such cause to mourn that such a gross spirit of error should thus seiz on them and lead them into those false and bywaies certainly for building upon the foundation this trash wood hay and stubble they shall suffer loss 1. of their labor and 2. of their reward For the day shall reveal it and it shall be consumed as by fire 1 Cor. 3.13 Ah then retract with Austin and undeceive those poor souls you have deceived least the Lord be angry with you 3. Arg. Of such children is the Kingdom of heaven ergo they are inchurched Mar. 10. And they brought little children to him that he should touch them and the Disciples rebuked those that brought them but when Jesus saw it he was much displeased and said Suffer little children to come unto me and forbid them not for of such is the Kingdom of God Mark 10.12 1. Observe they brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Lev. 26.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even because Mar. 10 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence the word Proselyte thus the children of the Gentiles were Proselytes even babes to Christ this is recorded for our imitation Mat. 19.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children were brought 2. Christ saith Suffer little children to come to me See the like phrase Mar. 4.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num lucerna venit i. importatur Is a candle brought to be put under a bushel that is to be brought to me Is not this maxim in force in all ages from Christ to the end of the world Doth not Christ now say to our dissenting brethren Suffer little children to come to me And how should we now visibly bring them to Christ but in that ordinance of baptism Media applicandi Christum non sunt alia quam verbum et sacran enia e● vel nullum datur ordinarium medium vel baptismus est medium I know no other way For the invisible coming of ●nvisible members falls not under the cognizance of the sons of men therefore such a prohibition had been incongruous 3. We are not onely commanded but charged Forbid them not 4. Christ was very angry with his own Disciples that offered to put them by for even Christs own dear people may be injurious to children as we see ●● in our days but with these doubtless he is as much displeased as ever he was with them seeing that he hath the same tender bowels in heaven as he had on earth 5. Of such he saith is the Kingdom of heaven that is of children and such as are like to children according to the phrase of Nehemiah Shall such an one as I fly that is I or any in my condition For children are capable of being subjects of any Kingdom on earth Mar. 10.15 Whosoever receiveth not the kingdom of heaven as a little child that is as a little child receives it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not enter into the kingdom of