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
A35787	A treatise concerning the right use of the Fathers, in the decision of the controversies that are this day in religion written in French by John Daille ...; Traité de l'employ des saints Pères pour le jugement des différences qui sont aujourd'hui en la religion. English	Daillé, Jean, 1594-1670.	1675 (1675)	Wing D119; ESTC R1519	305,534	382

even to Infants too as appears by his LIX Epistle where by the suffrages of LXV other Bishops he admitteth Infants to Baptism and the Lords Supper so soon as ever they are born against the Opinion of one Fidus who would not admit of them till the Eighth Day after they were born and also by that story of his that he tells us of a certain young Girl who being not as yet of years to speak by a remarkable Miracle put back the Liquor which had been consecrated for the Blood of our Saviour and was presented unto her by a Deacon to drink in the Church as judging her self unworthy to receive it by reason that not long before she had been carried to the celebration of some certain Pagan Sacrifices Now the Original of this Errour of theirs was the Belief they had that the Eucharist was as necessary to Salvation as Baptism as may easily be collected out of the words of the said Author delivered Lib. 3. Test ad Quirin Where having first laid down this for a Ground to wit That no man can come into the Kingdom of God unless he be baptized and regenerated he produceth for a proof hereof first that Passage out of St. John where it is said that Except a man be born of Water and of the Spirit he cannot enter into the Kingdom of God c. and then this other Except you eat the flesh of the Son of Man and drink his Blood ye have no life in you urging the first of these places to prove the necessity of Baptism and the other for that of the Eucharist accounting each of them necessary to Regeneration And hence it is that we find him speaking so often of being born again by virtue of the one and of the other Sacrament in which words he doth not mean Baptism and Confirmation as some will needs perswade us but rather Baptism and the Lords Supper as is evident also by the following words namely that It is to very little purpose to be baptized and to partake of the Holy Eucharist unless a man proceed in good Works c. I shall here pass by some words which he hath sometimes let fall touching the Point of the Baptism of Hereticks by which he seems to make the Efficacy of the Sacrament to depend upon the Integrity and Sanctity of the person who administreth it We should now come in the next place to speak of Origen but since that there have been some since his time who have very much cryed down both him and his Doctrine and others again on the other side who have as stifly defended him we shall forbear to say any thing of him that we may not ingage our selves in so long and tedious a Quarrel we shall only observe from this example of his that neither the Antiquity nor yet the Learning or holy Life of any man necessarily withholdeth him from falling into very strange and gross Errours For Origen was one of the most Ancient among the Fathers having lived about the middle of the Third Century and having been so eminent for those two other excellencies of Innocence and Learning as that his fiercest Adversaries cannot deny but that he had them both in a very high degree Neither ought the Story of his Fall related by Epiphanius to take off any thing from the Reputation of his Vertue for though perhaps it might have been true yet hath it frequently hapned to others of the Faithful to fall into great Temptations also as appears evidently enough by the Example of Saint Peter himself But that I may not dissemble I profess my self much inclined to be of Cardinal Baronius his Opinion who thinks this story to be an arrant Fable maliciously devised by those who envied the Fame of this excellent admirable Wit and that it was soisted into Epiphanius by some such hand or else as I rather believe was taken upon trust by himself and thrust into that Book of his without any further Examination as many other things have been in the relating whereof this Father hath shewed himself a little over-credulous as is also observed by his last Interpreter And yet Origen notwithstanding all those excellent Gifts of his hath not spared to broach very many Opinions which by reason of the absurdness of them have been utterly rejected and certainly very deservedly too by the Church in all the Ages succeeding which is an evident Argument that how ancient learned and holy soever an Author may have been we ought not however presently to believe him and to urge him as infallible since there is no reason in the world to be given why the same thing which hath befallen Origen in so many Points may not in some or other have also befallen any other Author whosoever he be But this I am very well assured of that those very men who have written against Origen have not been so throughly happy in their undertaking but by opposing to the utmost some certain Errour of his have sometimes fallen into as great a one of their own One of them for example Methodius by name as he is cited by Epiphanius maintains that after the Resurrection and Final Judgment we shall dwell for ever upon the Earth leading there a holy blessed and everlasting life exercising our selves in all good things like as the Angels do in Heaven He also as well as the rest maketh the Angels obnoxious to the Love of Women and he will have Gods Providence to extend it self only to Vniversal Causes affirming that He hath committed the Care of Parlicular things to the Angels which Opinions of his if they be throughly examined will be found to be not much less dangerous and contrary to the Scriptures than some of those very Opinions which he reproves in Origen I shall also for the same reason pass by Eusebius Didymus Apollinaris and the like who though they are very Ancient Authors yet there is ordinarily little account made of them by reason of the hard Opinion that the greatest part of the Church had of them As for the two first of these although perhaps their Faith may not have been much freer from stains than the rest they have yet been more favourably dealt withal by Posterity than their brethren whether it were because that the time they lived in being so far distant from the Ages of our Aristarchi and Censors of other men they have so much the less moved their envy and passion or else because that they were willing to spare them by reason of the Great Opinion that the Ordinary sort in the Church had of them Lactantius Firmianus whose Repute was scarcely questioned at all among the Ancients had notwithstanding his Errours too For it is a long time since that St. Hierome observed one very strange one in him in an Epistle that he wrote to Demetrianus where he denies that The Holy Ghost is a Distinct Person in the Godhead subsisting