Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	baptism_n	ghost_n	holy_a	8,479	5	5.8461	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80511	The Anabaptist washt and washt, and shrunk in the washing: or, A scholasticall discussion of the much-agitated controversie concerning infant-baptism; occasiond by a publike disputation, before a great assembly of ministers, and other persons of worth, in the Church of Newport-Pagnall, betwixt Mr Gibs minister there, and the author, Rich. Carpenter, Independent. Wherin also, the author occasionally, declares his judgement concerning the Papists; and afterwards, concerning Episcopacy.	Carpenter, Richard, d. 1670?	1653 (1653)	Wing C618; Thomason E1484_1; ESTC R208758	176,188	502

even of the Angels CHAP. XII THE truth which I promise to fasten and to settle upon pillars as wisedome doth her House namely P. o● 9. 1. that the words Except one be borne c. engage for Baptism I prove in the first onset from the words of the Text it selfe thus Here within these words is contained all that is essentially necessary to Baptism all other things excluded And this is the onely-safe way to know and finde when a Text speaks fully and wholly of any thing This being that full and adequate Correspondence which Logick exacts betwixt an Essence and the thing essentiated as also betwixt the thing defined and the Definition that the one may fitly fully and entirely pertain to the other and be convertible with it and measurable by it After this manner Baptism is responsible to the Text and the Text to Baptism For Baptism is our birth of water and of the spirit opening unto us the Kingdome of God And our birth of water and of the Spirit opening unto us the Kingdome of God is Baptism And This our birth of water and of the Spirit opening unto us the Kingdome of God is nothing else but Baptism And Baptism is nothing else than this our birth of water and of the Spirit opening unto us the Kingdome of God If the Son of the Cooper shall set in his hoope another Text which takes up something of this and conjoines it with some other thing dissentaneous from Baptism wherein the holy Ghost denotes a particular and secret concordance of Divine things and Ordinances that he may vie it with this our Text the Logicall Rule will unhoop him de dissimilibus non est idem Judicium Of things unlike wee may not passe the same judgment And even according to Arithmeticall Proportion the meer addition of a single Unity detracts from the samenesse yea and creates a specifical difference betwixt numbers And Numerus est in numeratis A number that it may be reall and not notionall onely must be subjected in the things numbred being therefore also accordingly differenced But when things of a different number differ also in Nature they are made by more differences more different And in things Divine as in naturall things partiall Natures are communicable to severall things The Text Wash ye make Isa 1. 16. you cleane for which the Vulgar offers Lavamini mundi estote Interp. vulgat be ye washed and cleane though it forespeak for Baptism and was accepted under such a notion in the Primitive Church yet because the precept is unrestrained undetermined and not bounded with a difference and therefore not definitive it bound not Christians with a strict bond and Heathens finding it lax and wide had seemingly but unjustly brought it to their lustrations as they are justly taxed by St Justin Justin Mar. tyr Apolog. primâ in Paraenesi ad Graecos Gentiles CHAP. XIII THat in this our Text is all essentially necessary to Baptism is farther apparent Because here is signum externum sensibile the externall and sensible signe being water and the concurrence of it with the spirit Here is operatio vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sancti spiritus interna spiritualis the inward and spirituall operation and energy of the holy spirit that workes alwaies inwardly implying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inward worke and Birth And here is mandatum Dei saltem implicitum vel per consequentiam at the least an implicit or consequentiall mandat of God For although God be not our Neighbour and therefore such obligations are not incidentiall upon him Yet we are all fundamentally obliged quatenus proximi as neighbours to remove from our Neighbours with the same love wherewith we love our selves and with our uttermost power the impediments and obstacles lying in their way to the Kingdome of God And therefore this divine Declaration being extant and supposed we are implicitely and consequentially commanded to execute the Sequell of it Moreover A signe may be naturale quod non pendet ex novâ Institutions sed ex naturâ suâ significat vel voluntarium ex arbitrio instituentis id est ad placitum divinum vel humanum Naturall which doth not depend upon a new Institution but signifieth of it's own nature or voluntary and from the Arbitriment of the Institutor that is according to divine or humane appointment And water here is of divine and royall Institution as the Spirit is of Royall and Divine operation and as the Mandat is Divine and Royall Lastly The signe as it is here assign'd hath compleat analogy with the thing it signifies it being most proper to that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signe to signifie Which it may doe quoad substantiam quoad effectus primarios aut secundarios respectively to it's substance and to it's primary or secundary effects as here the signe doth principalitèr quoad effectum Ablutionis principally with a finger pointing to it's effect of Ablution Water washes with its Humidity being in the first and confuse view of Reason it 's prime Quality and therefore fitly signifies the Ablution of our sins With its Frigidity it mitigates the superfluous exceedings of heat and therefore fitly signifies the mitigation of the Fomes Peccat● fire-hot and combustible matter of sin being concupiscence And as water is diaphanous it is susceptive of Light and therefore fitly enters league with Baptism in quantum est Fidei Sacramentum as it is the Sacrament of Faith being the prime habituall and supernaturall Light of the Soul It must be the Woolf of the evenings which Jerem. 5. 6. Oppianus likewise advisedly cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Walker in the darke Oppian li. 1. de Venat night that would abridge innocent Hearts and Lambs of the Sacrament of Light And the Sacrament of Baptism as we finde it here is a practicall signe and besides it's signification hath efficiency as entitling us to the Kingdome of God through his princely Son the Bridegroom of our Soules and as therefore adorning us with the wedding Garment of grace the pledge of Glory and for this reason is aptly called a Seale being a practicall signe as not only representing the Image but also impressing it in the wax by the power of the Principle cause or Agent that comes regalitèr legalitèr authoritativè regally legally and authoritatively with an Imprimatur Let there be an impression of the Seale in the Soul CHAP. XIV I Confirme it first That which is essentially with respect to the whole Essence agreable to Baptism or any other thing is not common to many in the same literall construction or communicable to any thing of a different kind lest the whole Essence of Things should be confounded Verily The Genus in a Definition is essentiall to the thing defined and communicable to many things of a different kind But it is not essentiall to the thing defined or to other things with

respect to the whole Essence but only as a Logicall part Neither are teares in Repentance Essentiall to Contrition which is an Act of Displicence in the heart that they should Essentially pertaine to the meanes of Salvation But water is essentially necessary to ordinary Baptism though in extraordinary cases involving Extremum periculum horam Mortis extreame danger and the houre of death the defect of it may be supplied And the Declaration here as it is delivered in high terms so is it Essentiall with respect to the whole Essence of ordinary Baptism Which directed the Chair-divine of Aquine to speak high Si aliqui nunc sanctificarentur D. Tha. part 3. quaest 68. art 1. ad 3. in Utero necesse esset eos baptizari ut per susceptionem Characteris altis membris Christi conformarentur If any should be now sanctified in the womb as Jeremy and John the Baptist and clean'd from Originall sin they should of necessity be Baptized that by the susception of the Character they might be conformed to the other members of Christ this indelible Character having three Offices aptos nos facere ad culium divinum configurare Christo ejúsque Sanctis distinguere ab altis to apt the subject in some measure for Divine Worship to configure us to Christ and his Saints to Christ primarily and secundarily to his Saints under a new consideration and to distinguish the Baptized from the unbaptized even in Hell it selfe We are configur'd to Christ who Heb. 1. 3. is the brightnesse or effulgency of his Fathers Glory and the figure of his substance as the vulgar or as the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edit vulgat Text. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Character of his subsistence or and the expresse Image of his Person as the English The subject of the Character is the Soul secunaùm partem Intellectivam according to the Intellective part in the which part Faith is And in Baptism that which is Sacramentum tamùm the Sacrament only is the corporeall and exteriour Ablution effected under the prescribed forme of words That which is Res tantùm the Thing only is the Justification of the Person Baptized And that which is Res Sacramentum the Thing and the Sacrament is the Character of Baptism And as the fit use of the prescribed words though necessary to ordinary Baptism which therefore may not be administred by one that is dumb is included here in the right use of the water tending to spirituall Birth so the impression of the Character though likewise necessary is here included in the worke of the Spirit Compleat Birth in Baptism supposing the performance of all works necessary to such Birth And all this holds faire with reason it belonging to young Sheep and initiated Servants and Soldiers to be signed with a Character and Christ being our good Shepheard Master Captaine who therefore was not himselfe signed with a created Character And therefore also neither Circumcision nor any Sacrament of the old Law did imprint a Character in the Soule CHAP. XV. I Confirm it secondly This Text agrees not with any Sacred Thing so evenly as with Baptism Let any man go and make a neer search percurrendo per singula examining the singulars in every kinde Let any man travell per enumerationem partium through the numbring of all the choice parts of Divine Worship or of Gods Word and in his return honestly give up his Verdict The child of the Hoop answers out of the Tub That by born of water is meant born of the word because the word is in Scripture oftentimes compar'd with water and that the word meant demeanes it selfe as an Instrumentall cause the Spirit as an Efficient I answer This is the Hocus Pocus of desperate Ignorance and a fugitive course For It is a breaking of all hoopes and bonds and a running hastily without cause from the literall or historicall Sense to a figure in open defiance of the Rule Minimè recurrendum est ad figuras ubinulla cogit Necessitas aut Absurditas We must not run back to figures where we are not compelled by Necessity or Absurdity Yea even against a fundamentall Axiom set in Divinity as a Star in the Firmament for our guidance in the right understanding of Scripture Which Axiom is precedent to the Rule The literall sense as the most obvious and sweetly dropping from the native simplicity and propriety of words as from a moderate Limbeck if it be Usher to no evident absurdity is alwaies the meaning of the Holy Ghost And if it were not The Readers of Scripture would be Vagabonds and never know where to sit down And if in every propulsion of our corrupt wils we might affix new senses we might also commonly deprave the most clear and most flourishing places of Scripture and unbottom them from their proper hold root and inclination The Herbe called Morsus Diaboli Devils-bit the God of Nature hath so deeply rooted that it is not pulled up entire From the root of which grew the name and fable that the Devill bites off the root envying to us the use of it as conducing so much to our health When we violently pluck Scriptures from their native root and letter with which they innocently bear towards us the Devill bites in earnest and ultra fabulā beyond a fable And therefore we prove matters of Faith and matters in controversy only from the free-offering of the literall sense And hence the Maxime Theologia Symbolica vel Allegorica non est argumentativa Symbolicall or Allegoricall Divinity is not reducible to Argument For as the Spirituall sense super literalem fundatur cum supponit according D. Tho. p. 1. q. 1. art 10. in corp to the determination of Aquinas is founded upon the literall sense and supposeth it So it supposeth also that the Sense of the foundation is the first and most genuine Sense as being the first considerable and only root and prop of the rest And the same Aquinas Seasus literalis est quem Auctor intendit Idem ibid. The Author of Scripture intends the literall sense And againe treating of the literall sense he addeth Idem ibid. ad primum ex quo solo potest trahi argumētum non autem ex his quae secundùm allegor●am dicuntur ut dicit Augustinus Out of which only we may draw an affirmative argument but not from the things spoken according to Allegory as St Austin saith Vincentius the Donatist had in a prodigall humour attempted to prove from a dark and mysticall St Aug. ep 4● contra Vincentium Donatistam place in the Canticles that the Church of God was fled into Africa But St Austin betaking himselfe to the royall Fort here put him to flight with a Sarcasme ipsúmque vincebat Vincentium and conquer'd him that had his name from conquering with a Negative Argument CHAP. XVI THE Amplificator thinking to hoop us up amplifies

the comparison by describing in the rebound how the Word agrees and contracts with water As that 1 Water is of a purifying nature and so is the Word 2 Water is weak of it selfe except it be compounded and made comfortable with comfortable Ingredients and so the word is a dead letter and the comfortable Spirit and Life of the Word is the true sense thereof 3 Water hath a cooling and refreshing quality and so the Word I answer All this is true and all superlatively comprehended in Baptism As 1 Baptism is of a most purifying nature 2 Except the water in Baptism act with the spirit it is most weak and brings cold comfort But an argument raised from water here taken for the word in a word is as weak as water 3 Baptism is indued with a most cooling and refreshing quality Had the chiefe Properties of water closed with the word and not with Baptism and been proper to the word quarto modo proper to the word and only to the word the Adversary and the two proper Pages of his black Guard had made a fairer appearance with their Pageantry Thus did the Devils Oracles deliver many sound truths the better under such palliations to disseminate publish their most unsound errors Thus doth a stinke offend us more when concomitant with some weake perfume which it hath pro vehiculo than if it singly sets upon us the perfume procuring for the stink easier admittance into our sense the stinking Perfumer that smels of Italy knows it practically and stinking Perfumers are more offensive Thus poysons are most dangerous and irremediable when joyned in commission with a cordiall that is not able to resist them It serving to conduct them to the heart and being unable to vanquish their malignity This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leade Aristoph in Avibus Suidas in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silly women captive by the admixtion of truth with falshood as the old Fowlers deceiv'd Pigeons by shewing an exoculated Pigeon leaping and dancing in a net And these impious waies of enervating and cutting the sinews of Scripture may soone imbroyle the whole frame of it and overturn all Thus did the Tyrant Mezentius in Virgil binde the quick and the dead together and then throw them into a den leaving the living still imbracing the dead untill death imbraced the living and made the conjunction homogeneall Mortua qu●netiam jungebat corpora vivis Virgil. Aeneid lib. 8. Componens mantbúsque manus atque oribꝰ Ora. Excellently Tertullian of Carthage Tert. lib. de Praescriptionibus adversus Haereticos Tantum Veritati obstrepit adulter Sensus quantum Corruptor Stylus An adulterating Sense is as obstreperous to Truth as a corrupting style a false Sense of a true and Divine Text being as mischievous and doing the same work as a profane and ascititious Text. And vel caeco apparet Violentam hanc quasi sidiculis extortam esse explicationem the blinde beggar may see this figurative explication or confession of the Text to be violent and as it were extorted with the Rack CHAP. XVII I Prove secondly that the Text proclaimes Baptism By answering the Arguments marching up in Batalia against this Truth The first is The new Birth is not attributed in Scripture to Baptism I answer This proposition is Antichristian and most odiously false as having the whole toad in it guts and all Baptism is named in scripture Lovacrum Regenerationis the Laver of Regeneration of which afterwards I will here only set in the middle a Text of the Apostolicall Epistle to the Colossians Colos 2. 12. Buried with him in Baptism wherein also you are risen with him through the Faith of the operation of God Buried and risen in Spiritualibus in Spirituall things is nothing else but born againe In the which Buriall and Resurrection Corruptio unius est Generatio alterius The corruption of the old man is the Generation of the new and of the Subjects of sin we are made the Adopted Children of God And the Baptism here exhibited must be Baptismus Fluminis the Baptism of the Flood or water-Baptism which was commonly given with Immersion to represent the Sepulture of Christ answerably to this Text And therefore the Text runs Buried with him And in Sacred Sincerity which in our dealing of sacred things ought to deale most sincerely the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism properly signifieth Immersion though in rigore loquendo Ablution is of the Fssence of our Baptism but the manner of Ablution is accidentary because the Intention of the Law-giver with respect to the thing signified is in the substance ut abluamur that we be washed And in this Baptism whatsoever the Adversary muttereth and champeth betwixt his teeth we are properly Baptized into Christs Death and sufferings Because the virtue of this Baptism is derived from his Death by the which we dy to sin and live to God And what is there in the essentiall Constitution of the new Birth of a reasonable Creature that is in the constitution of a Child by Adoption which is not reasonably discovered in a Baptized Infant etiamsi passivè se gerat Adoption is by habituall Grace which the Infant may receive by Infusion though he cannot cry Abba Father as wanting actuall Gal. 4. 6. Faith Adoption differs from Naturall filiation in this Essentially that Naturall filiation is founded in communicatione naturae viventis in the communication of the Nature of a living Person Christ being called Mat. 16. 16. the Son of the living God quia viventium est generare sibi simile in natura because it is the part of living things to beget their like in Nature Vide Concil Francosordiense circ● finem But Adoption is the Assumption of an extraneous Person into the place of a Son So may God assume a Child in his free goodnesse Adoptare est quasi optare ut sit quod per naturam non est To Adopt is in a manner to wish that he were a Son by Nature who is not So God may joyne Children closely to him as his Children the wish in the Notation of the Name failing here because it failes of Divine Perfection Adoptio fit per Filium natural●m ubi naturalis Filius est Adoption is made through the naturall Son in whom the Right and Heirship stands where there is one who consentingly yeelds up something of his Right And Children may be Adopted through Christ the Naturall Son and be made partakers of his merits by the Sacrament of Baptism The Sacraments being the Conduit-pipes conveying the Grace of God and Merits of Christ to us The Eagle of the Thomists accords D. Tho. p. 3 q. 62. art ●●n sine Corporis Unde manifestum est quòd Sacramenta Ecclesiae specialiter habent virtutem ex Passione Christi cujus Virtus quodammodò nobis copulatur per susceptionem Sacramentorum In cujus signum de latere Christi pendentis

Baptized Person Because there being one Substance in three Subsistences it cannot be at all reprehensible to dip the Infant in Baptism either three times or once whereas in three Mersions the Trinity of Persons and in one the Singularity of the Divinity may be designed Also in the Thing signified there is never any difference Rebus eodem modo se habentibus because God works infallibly And Agens agit ad extremum Potentiae si Patiens eodem modo se habeat The Agent acts to the utmost of his Power if the Patient be alike disposed And not only the Naturall but also the Voluntary Agent respectively to what he proposes and intends Let the backward-witted Anabaptists know that a Divine must not expatiate altogether in Scriptures which in every purge-motion or Tickle of their Imagination they turne and wire-draw with their most unnaturall and violent Interpretations to their own everlasting Perdition CHAP. XXV HEer now remaineth yet one obstacle this being the last and strongest Quill which the Porcupine shoots in this encounter If Children be infallibly Sanctified in Baptism then is there a falling from Grace My answer is I confesse in the sight of the Sun that my Judgement goes aequis passibus with some Independents in many particulars For example in the Doctrine of Universal Redemption if piously regulated Of Conditionall Reprobation and that our sins and Damnation are of our selves our Salvation of God That there is a moderate Freedome in Man with reference to supernaturall Actions excluding Pelagius and the Massilienses or Semipelagians and that the Action hath its being free from our Will and from the Divine Grace it 's being gracious These actions in us being somewhat like the theandricall Operations in Christ and in all their Doctrines militant against the Calvinists wherein the Independents as noble Creatures and Adversaries to the Viper free our most good and most pure God from being the Author of the Evill of most impure sin Likewise that there is a Falling from Grace Which not being granted the Anabaptist will here throw the Paedobaptist slat upon his back that neither Scripture nor Learning will be able to relieve or help him except he shall pittifully fly to this miserable and unreasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that some infants are Sanctified by the Sacrament and others are not Neither are these the Doctrines of Independents onely but also of the most expert Scholars of the English Nation against whom I shall never take up this Gauntlet The Grace in the question is habituall Grace and the falling is a Falling for a Time in the Saints of God and a finall Falling in Reprobates For He that saies the Elect fall finally ●als himselfe presently into a Contradiction And Contradicentium unum necessariò ve●um alierum falsum est Of contradictory Sayings the one is necessarily true the other false And in a Contradiction being grounded upon esse non-esse and therefore consisting of two parts where of the one denieth Being and the other affirmeth to be it is impossible that both parts should be true that is should be otherwise than Chimerically If they be Elected by God to Salvation whose Decrees concerning our last End are immutable they cannot fall finally from it And if they can fall finally from Salvation they are not Elected by God to it the immediate Jarr being betwixt ens non-ens being and not being betwixt being Elected and not being Elected betwixt falling finally and not finally falling The firm Tenure therefore of this Truth is That as the Sense of Touching like a faithfull and most unseparable Achates staies outwardly with us unto the last breath and this ending to act Death begins Vide Arist● lib. 3. de anima cap. 13. Tex● 67. to execute So the Elect may for a while and Reprobates finally doe lose all the lively Touchings and faithfull Attendance of inward and habituall Grace and consequently the Life of Godlinesse CHAP. XXVI I Receive Scripture in the humble Gius in vita Caroli Borromaei lib. 8. cap. 2. posture of Carolus Borromaeus who read it alwaies upon his Knees as humbly attending to the Royall Words of his King And my first Text is But when the Righteous turneth away from his Righteousnesse Eze. 18. 24. and committeth Iniquity and doth according to all the abominations that the wicked man doth shall he live all his Righteousnesse that he hath done shall not be mentioned In his Trespasse that he hath trespassed and in his sin that he hath sinned in them shall he die Here it is evidently supposed that the Righteous man may and sometimes doth fall finally as dying in his sins and Trespasses yea that he loses while he lives not only Gratiam gratum facientem the Grace by which he is properly acceptable to God and which gives to the Soule a divine and supernaturall Being and consequently the Habit of Charity these not being distinguished according to Scotus and the Anti-Scotian Scotus Scotistae Scotists the same gift as it makes us beloved of God and accepted to Glory being called Grace and as it renders us Lovers of God being named Charity but also all good Habits that are meerly naturall and morall and which cannot be expelled by one opposite Act but require many such Acts to their expulsion such Habits being acquired by the multiplication of Acts of the same nature and therefore being weakned by the diminution of them and lost by cessation from them and by the frequent acting of opposite Acts For he is here declared to doe according to all the abominations that the wicked man doth and to have put himselfe into a lost condition wherein all his righteousnesse that he hath done shall not be mentioned our past Acts intercepted by a change not returning upon us except we be qualified and opened for them by a condition agreable to them My second Text is And because M●t. 24 12. 13. Iniquity shall abound the love of many shall wax cold But he that shall endure unto the end the same shall be saved The Greek Text affords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Charity of many shall wax Text. Graec. cold Which words imply a totall extinction of Charity and a coldnesse of Death because the coldnesse of Charity is opposed here to Perseverance which endures unto the end and the opposition or antithesis would not be right and even unlesse it were a coldnesse losing all heat of Charity and ending in coldnesse And the Text supposes that few shall endure unto the end yea but one amongst many the rest losing their Charity My third Text Know ye not that 1 Cor. 3. 16. 17. ye are the Temple of God and that the Spirit of God dwelleth in you If any man defile the Temple of God him shall God destroy for the Temple of God is Holy which Temple ye are The Original goes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Text. Grac. any man destroy the Temple of God him shall

that respect he hath already sure hold of them And Theodot Job 1. 6. Vide Theophylact in Mat. 12. he who according to Theodotion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Adversary that lyeth in ambush against us is willing that the Anabaptists should greatly please themselves with a little smattering of Morality and a few beggerly rudiments of pious Profession whil'st they are Soule-poison'd themselves and whil'st they poison the Souls of the People with their impure Arguments which like the inchanted Castles of their Hearts are strong and impregnable only until the Charm be dissolved O the Saviour of Israell Nature in the Naturall Body doth alwaies endeavour to rectify it self And Grace in the Soule rectifies Nature But who shall rectify these out-law'd and strong-will'd people that strongly keep the Fort of their Hearts against Grace Even thou alone who art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty God CHAP. LXXXVIII THE Results here prefer themselves Whereof the first is This Text thus warded guarded and secur'd with Fortifications of all sorts professing for Baptism the Baptism of Infants is commanded in Scripture The Resultancy is thus brought neer to the Eye Every Proposition is either a Principle principally and properly belonging to some Science I speak of Science in a large Sense from which the Sc●ence partly floweth and followeth every Science being Virtually contained in it's Principles or is a Conclusion deduced from a Principle Whence every Conclusion is reducible to the Principle from which it was deduced And Sciences are of two Kindes there being some which proceed from Principles known by the naturall Light of our understanding as Arithmetick Geometry and others and some that proceed from Principles known by the Light which a Superiour Science gives to us and these we name Subordinate Sciences As our Science called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perspectiva proceeds from Principles Vide Alsted●i Cursum Philosophicum ultimae Edi●ion is in Perspectiva Musica made known by Geometry and Musick from Principles known by Arithmetick Now if the Proposition be a Principle of a Superiour Science it supposeth no other Principle of it's Kinde going before it yet is it big with Inference and the Propositions inferred are Conclusions regulated by it this being one applicatory Sense of the Rule Primum in unequoque Genere est Mensura reliquorum The first in every kinde is a Measure of the rest And every Conclusion supposeth and inferreth unlesse the last Conclusion that is deducible may be ●ound this inferring not but abundantly supposing And of what rank and Order soever the Proposition is which supposeth and inferreth of the very same Order and ranke are the Propositions inferred and supposed If that be a naturall Truth these also be naturall Truths If that be a divine Truth and God's Word these be God's Word and divine Truths Because as that in it selfe expresseth God's Speech so likewise by it selfe it supposeth and inferreth God speaking by these Take now the Text or Proposition here Except one be born of water and of the Spirit he cannot enter into the Kingdome of God This Proposition supposeth and inferreth What doth it suppose Every Proposition necessarily and immediately supposeth the Proposition whereof it is the immediate Reason the Thing the immediate Reason of the Thing being immediately connexed and such a Reason orderly necessarily and most neerly following the Thing The Thing therefore which this Proposition must of necessity suppose is Go and Baptize all Persons qualified for Baptism yea even Infants offered by the Church it necessarily following as the immediate Reason For except one be born of water and of the Spirit he cannot enter into the Kingdome of God Or Except ye Baptize all such and they be born of Water and of the Spirit they cannot enter into the Kingdome of God And the immediate Reason hath so severe and sincere a connexion with the Thing that the Thing which even now went before it and was supposed it can now againe infer and bring after it making the Thing omnimodously strong by supporting it on both sides and with both Arms upholding it As thus Except one be born of Water and of the Spirit he cannot enter into the Kingdome of God Therefore goe and Baptize all Persons qualified for Baptism yea even Infants offered by the Church Finally This Proposition or Conclusion except one be born c. being the Word of God a divine Truth and a Proposition of the Superiour Science which is Scientia Dei Bea●orum the Science of God and the Blessed the other Proposition Go and Baptize all Persons qualified for Baptism yea even Infants c. must also be a Proposition of the Superiour Science a divine Truth and the Word of God even upon a double Account and as in the Supposition so in the Inference and must be received by all rationall Persons as of equall waight and worth with the written and expresse Proposition Except one be born c. by the which it is necessarily supposed and from the which it is inferred of necessity And therefore let our Anabaptists never ask more where we finde the Command of Baptizing Infants in the Word of God it being there once and againe within a short space of place And the Truths of Scripture cannot be more cleared by interpretation if we could mingle with our Interpretations the very Beams of the Sun Indeed A Conclusion may proceed ex falsa Hypothesi from a false Supposition But our Conclusion is the Word of God and in a false supposition the Thing supposed is not immediately necessarily naturally supposed but accidentally ad placitum as being far fetch 't neither is the Proposition supposing or before and to which we suppose the immediate Reason of it And the false Supposition may be soone discovered to have crep't and wedg'd it selfe unnaturally into the Order drawn from the Principle and not to belong orderly and naturally to it CHAP. LXXXIX THE second Result is The Baptizing of Infants is necessary tàm necessitate Pracepti quàm necessitate Medii by the necessity of Precept and by the necessity of Meanes That is necessary by the necessity of Precept which is necessary because it is divinely commanded And that is a Command at the least an implicit-one to the breach of which there is annexed an extreme Penaltie as here there is That is necessary by the necessity of Meanes which is appointed by divine appointment as a Meanes of our entring into the Kingdome of God And here Baptism is required as a necessary Condition Qualification or Meanes Except one be born c. the unbaptized being excepted by a contrary exception as unconditioned unqualified and without the Meanes The Reader may perhaps voice it here This is Popery If he doth I reply first I have repeated what I have read in Dr Featly who hath Dr Featly in his D●pper dip't written as I have that Baptism is doubly necessary by these Necessities Secondly I reply

to beleeve there is an Element of Fire in the uppermost parts of the Air. So when the holy Spirit of God works upon our moist flesh and hard Hearts there is much strugling for a while the aim of the Spirit is that the Soul now i●flamed may be drawn upwards and set above the Body When therefore by the puissant strength of God's holy Spirit it is crowned with Victory and enthroned upon the Body it neglects the Body 〈◊〉 now tending to Consumption and Ashes and turns the point of it's Spirit altogether towards Heaven as waiting for a blessed Change and Separation O most Unchangeable God worke this Work of Charge upon the Hearts of the Anabaptists that they being Conquer'd by thy Spirit their Spirits may look upwards and ascend to thee in the bright flames of perfect Charity Gideon gave to his Souldiers Iudg. 7. Trumpets Pitchers and Lamps within the Pitchers who when they came to the Camp of their Enemies blew the Trumpets brake the Pitchers and held the Lamps in their Hands If we professe for Christ as they professed for Gideon by the blowing of their Trumpets and if when we come to the whole Camp of our Enemies after that our Pitcher-Bodies are broken by death our Lamps our Souls appeare burning with true Charity Faith being evacuated we shall goe Conquerours Men are diseased in their Bodies and they presently send in all hast for the most expert Physitian Men are disquieted in the Possession of their Goods and themselves presently run in all hast to the most cunning Lawyers Men are troubled and to●n in their Souls and their Consciences are discomposed and no Man runs or sends that unerring Science may be brought and applyed to Conscience and the true Seal of God to the Soul Therefore Men love their Bodies and Goods more than their Souls and God There are two sorts of People amongst us that are deafe to Goodnesse and almost irrecoverably and implacably wicked A kinde of scatter-brain'd phreneticall scandalousliv'd sulphureous and plainly Gunpowder-Papist and a mad ranting Atheist that questions the being of God of the Angels of the Soul of Heaven of Hell and indeed questions all the Articles of all the first Creeds the Apostolicall Creed the Nicen Creed St Athanasius his Creed and the Creed of Constantinople to whom we may reduce as their Sisters and Consorts those Bubbles of the feminine sort that spend their daies in jollity and wantonnesse and repent in Sack and not in Sackcloth These two sorts often revoke Alexander Crinitus l. de … sta Disciplina into my minde who commanded that the two notorious Rogues which infested his People should whip and scourge one the other out of his Dominions ut alter alterum fugeret alter fugaret alterum to the end the one might fly from the other and the other put this one to flight and so he and his People might in a good hour be rid of them both Yea These the women being added renew in my memory him in the Comedy that had three bad Ignoramus Dulman Wives of the which he said Duas Cacodaemoni darem ●â lege ut abriperet tertiam I would give two to the Devill on condition that he would come and fetch away the third But I will not be so merry in a Tragicall Businesse nor so vainly witty in Earnest Yet I earnestly and in earnest desire of God the removall of the Devil 's sworn Instruments even by Justice if they have sinn'd away all Mercy No Man pities the Devill as no Man pities a wounded Dragon though he grones And Serpens saith Albertus cùm Serpentem devorat Albertus Magnus sit Draco As the young Serpent devouring an old Serpent becomes a Dragon so the old Serpent devouring a young Serpent grows into a Dragon also Now I return to you O Anabaptists May the Spirit of Truth enter into your Hearts Be it unto your Souls as I wish to my own Remember that the most excellent Signes of our Predestination are If we are joined in Spirit-Communion with the People of God If we have the Bowels and Works of Charity Mercy Clemency If no sin rules and commands in us If there shine in our Lives many remarkeable extraordinary and heroicall Acts of Vertue If we are purged and purified by Afflictions and rejoyce in them If we be resigned to the will of God in his Word and it be not in our desires to pull him out of his w●rd after our wils the Contraries whereof if not contraried by us are the Signes of our Reprobation If ye censure me to have thinned my Ink with the spirit of wormwood I pray you let me be excused Because the Fathers and holy Writers St Cyprian St Hierom Russinus St Austin St Athanasius St Chrysostome St Gregory Nazianzen St Hilary St Prosper Optatus Milevitanus St Bernard Salvianus and others though otherwise meek-carriaged have taught me by their Examples to be fervorous vehement and high-strained in the Defence of God's Truth be it Veritas Doctrinae aut Veritas Vitae Truth of Doctrine or Truth of Life against obstinate Hereticks and Sinners The Grace of Conversion be with you all CHAP. CVII THE fifth Inference is Let this Defence of Infant-Baptism as God's Instrument hammer us into stedfastnesse of Faith And God said saith Moses Let there Gen. 1. 6 be a Firmament in the midst of the waters The Hebrew Word signifying Text. Hebr. Firmament is Rachiagh the Root of which being Raka as St Hierom S. Hieron in qq H●braicis witnesseth is in strict Sense Expandere distendere distendendo Firm●re to stretch out and to firm and consolidate in expansion a Thing which was sluid and rare as the Matter of the Heavens was these being made of water Oleaster Cajetanus and Pagninus Oleast C● jet P●g● iv Genesin Understand an expansion or extension instar extension is quae sit in laminâ Malleorum ictibus diductâ atque expansâ like the extension caused in a Plate beaten with Iron Hammers Ye must be beaten into solidity and stabiliment and a very F●●mament in the midst of these troubled and moving waters the Firmament being called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint Sept. by the Latins Firmamentum quia firmatur because it is made firm and solid and firms other Things adjoyning to it The Negroes that are Divers for Pearls in the West-Indies and walk under Water feel no waight or Burden because Grave non gravidat in suo Centro Heavy is not Heavy in it's proper and Originall place The Sea-Waters take their tumultuous Courses and rebound above and about them whilest they seek in the bottom earnestly for Jewels O thou pious Heart notwithstanding all the disorderly motions of Heresy round and round and round about thee do thou earnestly gather in the bottom the Spirit-Jewels of God's holy Truth In the beginning of the Creation Gen. 1. 2. the Spirit of God moved

and that in those parts I have seen religious Unity irreligious Divisions in these and whereas after the coming of the holy Spirit the multitude of them that beleeved Act. 4. 32. were of one Heart and of one Soul the pretended holy Spirit amongst these brings divisions and separations to a multitude of Hearts and Souls And I cannot beleeve that sic cecidit Alea it fals out so by chance as in the throwing of Dice The Novelties therefore that shal be said plausibly and acutely by Scismaticks and Hereticks shall be in your estimation Lepores illepidi Sales insulsi Acute sayings unacutely said When sound Learning is repudiated and faire words rendred ominous with foul faces introduced beware of an Heresy CHAP. CIX VVE might had the divine Providence smiled upon it have bin born of amongst Unbaptized Insidels as Jews Turks or the wilde and Barbarous Indians But the good pleasure of God was otherwise of us Therefore let us seek him love him serve him Let us seek him prudently and earnestly not imprudently and furiously Zeal without knowledge is like a blinde Horse well-metall'd his courage being inservient only to endanger him into pits and Precipices Gravely not apishly They who seek God with sought Mouths and Faces doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disguise themselves and mock God with Apish Imitation Let us Love him solidly and inwardly not vainly and in shew only As a great part of the Puritan-Papists called Jesuites who professe much Holinesse and utter deniall of the World and yet are more learnedly covetous and more exactly exacting than the profane Rabble And therefore the Spaniards wittily and with a Sarcasm call them Los Teatinos Y los Padres Teatinos the Teatines and the Teatine Fathers from this Account A Spanish Painter being Scandal-struck by the Covetousnesse of the Jesuits drew a Picture after this manner He hung in the uppermost part of his Table a vast purse of mony He set round about it in the lower Parts one of every sort of Mendicant Fryers who looked upwards willingly and devoutly upon it but durst not touch it as being forbidden by the Rules of their severall Orders He painted a Jesuit in some distance armed with a Bow and Arrows and looking over and indeed over-reaching the poore Mendicants For he held up his Bow had let his Arrow fly which had struck the Mark the purse and now stuck in it he still keeping a fierce and eager eye upon the Mark. And the Painter had learnedly derived these Latin words from his mouth hanging as if the cold air had frozen them into a Record Te attingo O Purse I reach thee I hit thee I have thee Whence the Spaniards being edified by the devotion of the Painter and holinesse of the Picture presently called the Jesuits Los ●eatinos the Spanish Word coming up as neerly as it may to the Latine from which the Spanish Language hath deviated A word while the Matter is warm I have posied up after my long gathering of Universe-Flowers that all the cruell exploits of the Jesuites were Faux led by Covetousnesse The Husband-Men say the Trees which are double-blossom'd seldome bear and such Trees often blossome themselves to Death And let us serve God wholely and entirely He cannot be a true-built-Christian in whom one grievous evill of sin habitually revels and actually reigns and Commands Let me state a Case or two If a Man pleads for himselfe at the Bar that he is well-esteem'd and respected as an honest Man in his Country and it be pleaded and proved on the contrary side that he sits usually bezzling in a Tavern the Master whereof is a Professour all the night going before the Lord's Day untill the Cocks being quiet his Brains begin to crow and untill the Sexton calling to Church rings his passing-Bell the judge will readily pronounce that such a Man is beloved of Men because he is a debonier and good fellow as they call him and will add as readily that he is ha●ed of God and belongs not unto the everlasting Sabbath as being a denyer of the temporary Sabbath and of Christian Religion in the Power thereof If a Man have defrauded his Brother by false and evill suggestions causing unjust fears and by working deceitfully upon his Ignorance of Law-Matters though he shall multiply Prayers and Sermons in his Family and engross the grosser people Understanding persons will beleeve of him according to the sound and old Case-Rules which will meet him before the Judgement-Seat of Christ Quod injuste acquiritur injustiùs detinetur That which is acquired unjustly and by indirect meanes is more unjustly detained And Invalidus est Contractus si ei Dolus causam dedit ut in metu injustè incusso aut in re penitùs ignoratâ The Contract is invalid of which Deceit was the Cause as when one is unjustly terrified or ensnar'd in a Matter whereof he was utterly ignorant And He that builds his house upon unrighteousnesse and injustice declaratively such in Foro Dei in God's Court being the inward Court of the Spirit will perish at last how fairly soever he shall fare in Foro externo in the Court that is outward wherein the Judge as being a Man looks not beyond outward Things To Men of wrong this I rightly offer besides the former strowings of the Casuists from the Gold-Mine of Divinity Commutative Justice prohibits all wrong in the Commutation of Goods And every good Action is tutor'd by some Vertue and the lawfull Change of the Dominion which every one hath over his own lawfully made his own must be regulated and informed by Justice Moreover Let such Men reade and judiciously ponder Aquinas his D Tho. 2. 2. quaest 62. art 2. Article thus inscribed Utrùm sit necessarium ad Salutem quòd fiat restitutio ●jus quod ablatum est Whether it be necessary to Salvation that there be Restitution made of the Thing Unjustly taken away From Humanity I offer this The X●noph l. 1. Cyropaed old Persians an Ignorant and heathenish Generation did send their Children to Shool to learn Justice as the Grecians their 's that they might be better'd in Letters And this particularly from Universall Law No Law will permit us especially being blinded with Covetousness as the divine Collier was to be judges in our own Causes CHAP. CX THE last Inference is plain and common and shall be ●et before you in a most common and plaine Manner Because Friends when they are in parting use neither cleanpic'kt Language nor long-pack't Expressions Let all people devoutly consider that they must dye I finde nothing taught so very home as this assiduous Doctrine of dying The Body of Man being all his visible part was made of contemptible Grave-threatning Earth The name of the first Man was given to him from Earth Adama signifying red Earth His Garments were by divine Institution a signe to him of death Unto Adam also and to his wife did Gen. 3. 21.