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	enter_v	kingdom_n	5,396	5	6.1932	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03779	An apologie of infants in a sermon: prouing, by the reuealed will of God, that children preuented by death of their baptisme, by Gods election, may be saued. By W.H. preacher in the Tower of London. Seene and allowed by authoritie.	Hubbock, William, b. 1560.	1595 (1595)	STC 13898; ESTC S104267	27,538	80

Doth our Church alone thinke so and doth not other Churches make vp the harmonie Rogers in the English Creed set out by authoritie pag. 33. par 2 art 25 The Creede of our Church confesseth this among the errors of the Papists that so many as are not incorporated into the visible Church by the Sacraments at the least of Baptisme are assuredly damned So doth two cōfessions of Switzerland the confession of the Church of Bohemia the Protestant Church of France so of Flanders so of Auspurge so of Saxonie and Sweueland which may be seene more at large in the booke of the Harmonie of confessions Alanus Cope reckoneth this vp as one of our errors in England Dial 6. cap. 9. Infants before they are baptized to belong to the people of GOD And to this agreeth most soundly euen he which hath now by the disposition of God the chief place in this Church In his replie in the great volume pag. 516. and professeth that he misliketh the opinion of these who thinke out of Ioh. 3. infants to be condemned being not baptized as much as any It shall bee ambition to muster the names of them who haue borne the standard in their places and are on our side so doth * Aret. proble theol par 2 de 〈◊〉 sacr Aretius at Barnes * Caluin instit l. 4. c. 16. sec 26. Caluin and * Confess c. 4. sect 49. Zuingl de prouid Dei c. 6. tom 1. pa. 369. Beza at Geneua certainly Zuinglius at Zurich calleth them sacramentaries who attribute so much grace to the sacramēt so much vertue to Baptisme of it selfe Such a cloud of witnesses hath this trueth and this is not only the consent of the later Churches but euen a long hath testimonie from this Apostle Baptisme saueth but I meane not sayeth hee the washing of the water but the examination of a good conscience towardes God Ephe. 5.26 The Apostle Paul saith Christ gaue himselfe for the Church to sanctifie it by the lauer of water but how through the word Psalm 8.2 In Dauids time the Church professeth GODS praise out of the mouth of sucklings In the primitiue Church the Cathecumen the not baptized not onely saued but glorified as Martyrs such an one was Heraclides Origens scholler beheaded vnder Seuerus and Rhais a woman whō Origen saith to haue obtained Baptisme by fire Cyp epist ad lubia Cyprian about the 260. yeare after Christ professeth that not only suffering for Christ De conse distinc 4. ca. Baptismi but faith and conuersion of the heart supplieth the want of Baptisme The councell of Nice sayth our Baptisme is not to bee considered with sensible eyes but with the eyes of the mind Ambros in sine Ora. sunes de obitu Valē Ambrose about 380. yeare after Christ sayth of Valentinian the Emperour who dyed without Baptisme Christ baptized him when mens offices failed againe his faith washed him Saint Austen Aug. in l. de side ad Petrum though he is alone almost except them that suruiued in his owne age in the necessitie of Sacraments making out of the sixt of Iohn a necessitie of the supper euen for infants Ioh. 6.53 because it is sayd Vnlesse you eate the fleshe of the Sonne of man and drinke his bloud you haue no life in you contrary to the rule of the Apostle that none should eate but they who can examine thēselues 1. Cor. 11.23 yet in diuers places where God assisted him more and hee remembred himselfe Aug. l. 13. de ciuit Dei ca 7. he yeelded also to this truth making faith and a contrite spirit to be in stead of Baptisme for thus hee saith he that sayd Vnles a man be borne of water and the spirite hee cannot enter into the kingdome of God Ioh. 3. sayd as generally Hee that confesseth mee before men Luk. 12.8 I will confesse him before my Father and the holy Angels And againe Luk. 9.24 Hee that leeseth his life shall saue it and againe Psal 116.15 Precious is the death of the Saints in the sight of God Nay hee rather commendeth them that dye sometimes without Baptisme for others for feare of death defer not their baptisme further but these for loue to God deferre to liue longer he exemplifieth also in the theefe and * Aug. lib. 4. de baptis in don cap. 24. againe then is Baptisme fulfilled when not the contempt of religion but when the instant or momēt of necessitie excludeth from visible Baptisme * Serm ad infantes Againe none is depriued of the benefit of the sacrament so long as hee findeth in himselfe the thing which the sacrament signifieth again among whom do you reckon children vnbaptized verely among beleeuers Aug de verbis Apostoli ser 14. So. l. 3. de quaest vet test The inuisible sanctification may bee without the visible signe as the visible signe without the true sanctification * In serm de 40. Martyribus Basile sayth of the iaylour or keeper of the 40. Martyrs who became a Martyr hee was baptized by his owne faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the hand of another not in water but in his owne blood Hieromes iudgement of Asella we heard aboue Yet the diuersitie of customes and practise of olde is strange herein with the multitude of humane inuentions crept in euen in the primitiue church that wee may blesse God for this puritie of Baptisme which we enioy De consecr dist 4. cap. non ratione in seq Terrul de Baptis dutiusculè loquitur For they vsed only solemne times for baptizing as Easter at Rome by Victors constitution at Easter and Pentecost in Tertullians time or the time of mariage or at their dying day or on the feast of the Epiphany as in Asia insomuch that as Christ at 30. yeares of age was baptized Baptisme more syncerely performed now then of olde so Gregorie at 30. yeares olde though his father were a Bishop So Austen about the same time so Ambrose a Bishop elect before hee was baptized and in a Synode of Rome 40 yeares are appointed except for the sicke In 4. Orat. de Lauac sanct and great with childe who might at all other times bee baptized And Nazianzene appointed the 4. yeare when they could giue a reason of their faith so that when a man once departeth from this that any thing saueth speedy Baptisme or Baptisme deferred Baptisme or no Baptisme nay prayer or no prayer word or no word whē any thing saueth but this onely Sauiour Christ who rose ascended raigneth ouer men and Angels one error increaseth vpon another one inuention accrueth vpon his former hence came the crosse * Origen ho. 2. in Psal 38. Tertul. de resur Cyp. de haer bapt hence a kisse in Baptisme l. 3. ep 8. Cyp. hence a ring Tertul. l. de pudicitia hence to haue oyle * Tertul. de

iudgement Fiftly why presently a Priest sent for might she not thinke the same power that restored life to her childe able to preserue him in life or was not the life quite gone at al and this deuise taken vp by cōpact to nourish superstitious minds or if it must needes bee presently baptized because this their false Saint Steuen gaue it such a weake deadly life that would not hold out why might not her selfe or some woman present for it is not improbable others also to haue gone with her in neighborhood or superstition according to their doctrine haue baptized it but they must tarie the time till a Priest come who hold in their good diuinitie in such a case of necessitie that euen women may doe it or lastly why did she not goe to Saint Steuen for a second life But lyers and inuentors haue no absolute good memories let vs come to their scriptures they are two the first Ioh. 3 5. Except a mā be borne of water the spirit he cānnot see the kingdom of God This place necessarily inferreth say they the necessity of baptisme Why the words are plaine and yet if so it is as plaine for them that vse a hot 〈…〉 Iron in Baptisme not to go from this matter for example because it is sayd Christ shall baptize with the holy Ghost with fire and not to goe from this place it is as plaine for an olde man to be borne againe so plaine that ●●●●…enus once mistook it though a master in Israell But to come to the meaning doth water signifie here of necessitie the element of water vsed in Baptisme howe knowe they that for in the former chapter no occasion is giuen to speake of Baptisme nor in the beginning of this And secondly Christ seemeth rather to tell what is necessary for men in yeares who can make profession as Nicodemus who dissembled then for infants neither is any mention made of Baptisme all the time of his abode in Galile where he was at the marriage or whilst he was at Ierusalem where this speech seemeth to bee vntill hee came into Iury vers 22. As though Christ sayd thou wouldest learne the way to heauen thou knowest it in part alreadie that I am a teacher come from God vers 1. And yet thou haltest in the day betweene two and goest vpright in the night onely but I tell thee I being a true teacher tell thee that thou must walke as a child of the day thou must be borne againe that is bee renued in the spirit of thy minde to bee of another iudgement euen to professe the name of God opēly els thou canst not see the kingdome of God Vnles thou shewe thy selfe to be in my kingdome of the Gospell by open profession on earth thou canst not see my kingdome aboue vers 3. Except a man that is of such a iudgement as thou alreadie art and all naturall men be vers 4. be borne againe and altered in the spirit they cannot see the kingdome of God When he marueiled what it was to bee borne againe Christ expoundeth it thus I say vnles he bee borne againe of water and the spirit making it all one to be borne againe of the spirit and of water and the spirit making it all one to be borne againe of one of them and of thē both and which is the more exclusiue for that which he had sayd in one word Except a man be borne of the spirit he after expoundeth the manner how the spirit must work as water in washing vs in sanctifying vs in renuing vs. For he sayth Vnles a man be borne of water and the spirit which to bee the meaning the tenour and passage of all the speech had with Nicodemus sheweth as first the opposing of earthlie birth and spiritual vers 6. That which is borne of flesh is flesh which sentence proueth rather that water saueth not as though fleshly earthly and carnall things can goe no further then flesh earth nor haue no further effects A mans soule is a spirite water an elementarie bodie an earthly thing can not purge a spirituall substance no proportion betweene the agent patient the doer and sufferer euen as of old the bloud of beasts could not take away sinnes Heb. 10.1.2.3 so not now the washing of water can take away sinne Secondly the ascribing of the meanes to Gods free-will vers 8. and his loue vers 16. by the worke of the spirite and incarnation of the sonne vers 13. telling the hardnes of it vers 8.11.12 whereas outward washing is easie finally in that verse 18. Christ maketh faith the meanes of saluation and not faith damnation He that beleeueth is saued he that beleeueth not is damned So that vnles a man will say that infants haue faith this toucheth infants nothing at all and if they haue faith then those only saued who haue this faith by the gift of God So that this general rule Except proueth this that without conuersion of heart and renuing of the spirit of our minde inwardly there is no saluation And that by water is mēt Gods spirit the fruits the graces of it many scriptures declare especially in the stile and phrase of Christ himselfe in this Euangelist in the next chapter vers 14. He that drinketh of the water which I giue shal neuer thirst for Baptisme is not generally a wel of water to euerlasting life therefore it is ment of Gods spirit the miracle of Christ healing without water Iohn 5. declareth that the elemēt ought not to be in that credite So Iohn 7.39 He that beleeueth riuers of water of life shall flow out of his bellie But if any man aske how will you proue water to signifie the spirit here I answere euen hence vers 39. This he sayd of the spirit It also hath the accord of the old Testament so Iere. 2.3.10 Ezech. 36.25 Esai 4.4 The Lorde shall wash the filthines of Sion with the spirit of iudgement and burning Lastly I aske whether if this proposition vers 5 bee generall exclusiue Except a man be borne of water and the spirit c. why the former proposition vers 3. which is first by nature consisting of as generall tearmes in arte Except a man bee borne of the spirit c. be not as generall which if it bee and what reason can be shewed to the contrarie then it being also general and exclusiue why should it not shut out the necessitie of materiall water Here also if absolutely materiall water be vnderstood then no Martyr saued without it not the theefe on the crosse not the Apostles vnbaptized not the good Emperour Valentinian and many other who in prison or warre desire it The other place Mark 16.16 answereth it selfe ascribing all to faith for hauing sayd He that beleeueth and is baptized shall bee saued addeth straight way to preuent error but he that beleeueth not and not hee that is not baptized shall bee damned Now as

they dye without Baptisme they are damned O cruell sentence and bloudie decree The first is refuted by that wee haue sayd alreadie that in them that haue yeares no grace commeth by the sacrament but a disgrace rather no good but euill if there bee not a good conscience towards GOD examined and washed with the fruites of Christs death and passion For here are vnderstood the workes of his humiliation as his incarnatiō dwelling in the shape of a seruant his crucifying and such like though there are touched onely foure workes of his exaltation And our Apostle sayth plainly though Noahs Arke saued yet saying that the washing of the flesh saueth not he seemeth to say gather not that outward washing saueth How then say our aduersaries that all are damned that haue not Baptisme Test Rhemis Ioh. 3. vers 5. or doe they say so No not all say they Who then and who not All infants say they that dye without Baptisme O pitifull cruell sentence whose eares will not tingle at it infants who cannot speak think or do ill the child whose flesh is scarce curded in the wombe whose bones are scarce gristled out of the wombe from the darknes of the wombe passe to the vtter darknesse for euer Thus speaketh the dragon all gored with bloud Apoc. 12.3 But doth the lambe of God say so also no doubt this lambes bloud extendeth it self euen to these little lābes and sucklings Is there no pardon from this general dānatorie sentence cruell definitiue are none excepted Yes God doth accept thē as baptized who are martyred before they could be baptized Rhe. in Ioh. 5. vers 2. and they that depart this life with desire and vow of Baptisme Onely they Yea onely they who earnestly intend desire and seeke for the same that is a fewe very fewe O happie rare case of them aboue all others to be singled out vnto life What is their proofe that the vnbaptized must needs be dāned Ioh. 3. Vnles a man be borne of water and the holy Ghost This is generall euen against all whosoeuer haue not outward water and if generall why not to martyrs and the other that dye with desire of Baptisme But they can make general whē they will Pighius Hierar eccl l. 1. c. 4. and speciall when they will euen as blasphemously they haue sayd of the Word it is a nose of waxe Linda in praef so they make the sacrament a scale of waxe But suppose a Martyr or a Christian conuerted not yet instructed in the doctrine of Baptisme as they that led the Martyrs to death seeing their patience faith zeale were suddenly conuerted and cried out Christianus sum I am a Christian and thereupon suffered with them how could they desire that they knowe not of were they damned for this Popish diuinitie maketh all damned who in their owne persons doe not earnestly intend desire and seeke for Baptisme of water euen as earnestly as the proportion of the speech carrieth it as the man desired to bee in the water Iohn 5.6.7 when it was troubled and had none to helpe him What then became of Iohn Baptist for who baptized him He indeede sayd to Christ Math. 3 14. I haue neede to be baptized of thee and commest thou to me He desired it but that is not enough seeing hee liued in a time when hee might haue had it Iohn 3.22 4.2 for Christs Disciples then baptized Or what shall wee say of the Apostles who seeme Act. 1.5 to be borne indeede of the spirit but not of the outward water except Paul or Andrewe Iohn 1.36.40 and some that were Iohns disciples to haue been baptized with the holie Ghost but not with water What dare they say of the theefe who was neither Martyr Acts 9.18 nor yet was so farre instructed to desire baptisme of water but by speciall influence of Gods sudden touch of his heart and lightening of his minde Luk. 23.42 desired to bee with Christ in his kingdome and obtained that princely paradise Last of all seeing themselues cōfesse that the desire of parents or godfathers Catech. Trident as they tearme them serueth for to procure grace to children baptized who haue not the wit nor grace yet to aske it why should not the desire of parents or friends who hunger and thirst for the righteousnes of God in Baptisme for the infants to bee borne or alreadie borne and yet dying without baptisme be accepted in Gods sight Themselues for the innocents and Martyrs whom Herod tragicallie murdered in the massacre of Bethlem and yet they not baptized nor baptisme desired for them least of all this baptisme of blood which al lamented al fathers and mothers cryed out vpon themselues I say confesse these not only saued Rhe Test in Math. 2.16 but gloriously saued to bee Martyrs and solemnize their feast And thus the ground and foundation is weake their building also vpon it paūcheth In the primitiue church of the world no doubt many children dyed before the eight day vncircumcised as Dauids childe begotten in adulterie 2. Sam. 12.18 which dyed euen the seuenth day the greater griefe if it bee as they would haue it in baptisme that it came so neere the iust time and missed the seale of the couenant as it were a man escaping all shipwracke to die in the port hauen Likewise the Israelites remained vncircumcised without all desire to haue it counting it a rebuke because they learned heathenishnes of Aegypt Iosh 5.8 or kept themselues vncircumcised as meaning to returne into Aegypt Num. 14.4 Yet who dare be so peremptorie Baptisme the great Circumcision so called by Epiphanius as to pronounce damnation vpon them for looke howe baptisme answereth circumcision so the deceasing without baptisme should be by suite and proportion no worse thing then dying without circumcision Vnles a man will say that the state of the Gospell hath lesse mercy and pitie then the lawe and that it went harder with infants vnder Christ then infants vnder Moses seeing Christ also became an infant to saue and redeeme infants seeing also on them by Herod was laide the first testimonie that the world should hate the Lord Iesus euen yet as it were a babe and suckling Math. 3.16 and that vnto death Adde hereunto that seeing the Lorde appointed a set time to circumcision Gen. 17.12 which was hard and dangerous somwhat for life * Ge. 34.25 in the Sichemites who were soare for the cutting three daies and not able to defend themselues I meane the eight day and designed no certaine time to baptize that seeing it is freer for disposing of that least of all necessitie dependeth vpon it whereas if the 2 or 3. * As some in Cyp. time l. 3. cp 8. ep the 7. or 8. day had beene appointed or such like then the deferring of baptisme beyond that time had beene great offence but the departing of