Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	father_n	see_v	son_n	7,428	5	5.2667	4	true

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 〈◊〉 〈◊〉 〈◊〉

of this Sacrament that wee may know whence and how to receive it And here to omit many things which might be considered under this head more generally also not to trouble our selves with the handling of this controversy as it is stated betweene us and the Papists who putting a more simple and absolute necessity upon this ordinance then is its due expose it in case of such necessity to the administration of all sorts of people of what condition or sex soever they be wee shall onely take those two things for graunted or at least deny them not first That the errour of the Minister doth not enter the essence of Baptisme nor is of those things that can destroy it and make it null And secondly that by the opinion of antiquity and learned men there were certain necessitous extraordinary cases wherein others might be used for Baptisme then such as were the ordinary Ministers of it But now because it is one thing to be and another thing to be rightly or well in relation to our selves and the ordinary and orderly administration of Baptisme we shall consider whether Baptisme be a thing of publick or private cognisance and to what predicament it belongs and whether it pretends which will be the bounds of this discourse and shew us whence it is to be fetcht and derived That it is a thing of publicke cognisance appeares to me both by the primitive commission and primitive practise the commission lyes Matt. 28.19 Go ye therefore and teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost In the 18. verse Christ tells his Disciples that all povver is given to him in heaven earth these were his letters patents by which hee shewed hee did nothing without power and good warrant now he goes into heaven as into one part of his kingdome which was quiet and at peace and sitting there at the right hand of his Father gives an Apostolicall commission for all the earth so Marke 16.15 Go into the vvhole vvorld preach the Gospell to every creature here hee opposes the whole earth to the bounds and limits of Iudea by which the Prophets of old were bounded in their administrations That he had by an hereditary right hee sent therefore to them first with this caveat that they should not go into the vvay of the Gentiles nor enter into any city of the Samaritans Matth. 10.5 But now by his death resurrection having acquired a right of reigning over all men he gives a commission for all the world this is Apostolicall for hee bids them go forth into all the world which is properly the word of Apostolicall commission whose diocesse had no bounds and if not here where can any Apostolicall commission be found And he tells them their great workes which was to preach and baptize for although Paul sayes 1. Cor. 1.17 that hee vvas sent by Christ not to baptize but to preach the Gospell that must be understood with a limitation that he was not sent especially to baptize because the administration of the Sacraments which are the appendixes and seales though it need as much power yet a lesse gift then the preaching of the word And behold I am vvith you to the end of the vvorld Here is a word of great incouragemēt comfort Christ had told them before hee was Lord of heaven earth he sends them to manage a great worke but sayes hee I will be with you that is who ever is publikely deputed for such a service as they need more especially assistāce so they shall have it and here he makes a playne difference betweene the makers of Disciples Disciples to be made Hee vvill be vvith them especially as they need it most to vvhom the charge of teaching and baptizing is deputed for the Apostles were not to continue alwayes as the world was to be gone through but once and institutions to be set up but once but a publike power was still left which succeeded this Apostolicall which in the next place we come to consider of that so finding where the commission rests wee may addresse our selves thither for ordinances and expect the blessing of Christs being with it unto the end of the world for this is a state continuing to the end of the world to the change of all things Now this clearly is the Church which is the subject of Ecclesiasticall policy and power as the common-wealth is of civill power so as Ecclesiasticall and Church power is essentially and primarily in the Church as in the subject Mat. 16. ver 18.19 And I say unto thee that thou art Peter and upon this rock I vvill build my church and the gates of hell shall not prevaile against it And I vvill give unto thee the keyes of the kingdome of heaven c. So as though the use of the keyes be divers according to the variety of callings and conditions in the Church yet the power of the keyes originally and primarily is given to the Church for Peter here beares but the person of the Church as in other places in which hee answers for others and Christ also speakes to him as adressing himself to the Church by him This is a thing so commonly avowed and defended by Protestāts against Papists as I shall not need here to proove it Also that other knowne place of Matth. 18.17 Tell the Church where both Church state and Church power are clearely spokē of Now where the power of admitting receaving and casting out is there is the power of administring and communicating all ordinances to the edification of the same body and they which have power of administring the kingly office of Christ consisting in casting out and receaving in have also power of administring his Propheticall office of which the Sacraments are a part therefore to the Christian churches as to the Iewes of old pertaineth the publike dispensations and services of God Rom. 9.4 And hence it followes that such as were deputed by the church for their Ministers and officers were called overseers made by the holy Ghost and were to be imitators of the Apostles to whom ordinarily in the executive part they succeeded Acts 20.17.18.19.28 Hence Peter calls himself a fellow Elder with the ordinary Elders 1. Pet. 5.1 The Elders vvhich are among you I exhort vvho am also an Elder c. To conclude this head a man becomes a Prophet and able to teach by vertue of a gift namely of knowledge and utterance 1. Cor. 1.5 But no gift renders a Baptizer but a call as being a thing of publike cognisance commissiō Teaching out of a gift hath its foundation in nature which ariseth from a personall gift and grace of the spirit But Baptisme censures ordination and the like depend not upon a speciall gift but are acts of power conferred authoritatively upon a speciall person And thus much for the primitive commission for Baptisme which falls under a