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
A43650	The case of infant-baptism in five questions ...	Hickes, George, 1642-1715.; Philpot, John, 1516-1555. Letter of Mr. Philpot, to a friend of his, prisoner the same time in Newgate.	1685 (1685)	Wing H1844; ESTC R227769	76,836	97

places of Scripture And according to the Second Notion of it it is necessary to believe the Books contained in the New Testament to be the Word of God and no other how Divine and Orthodox and Ancient soever they may be because they and they only have been received for such by the Ancient Catholick Church In like manner as to matter of Practice by the First sort of Necessity it is necessary for Christians to assemble together to Worship God because Reason and Scripture plainly teach them so to do And by the Second sort it is necessary that they should assemble themselves periodically to Worship God on every first day of the Week because the Observation of the Lords Day appears to be a Duty from several places of the New Testament as they are interpreted to this sence by the universal Practice of the Ancient Catholick Church To proceed according to the First Notion of Necessity Church-Government is necessary because it is enjoined by the Dictates of Common reason and most express places of Scripture And according to the Second Notion of it it is necessary that the Church should be governed by Bishops where they can be had distinct from and Superiour to Presbyters because this Government appears to be instituted by Christ from several Passages of the New Testament as they are explained by the uniform Practice of the Primitive Catholick Church Furthermore according to the first sort of necessity it is necessary to administer the Lords Supper because our Saviour hath commanded it in express words And according to the Second which is also an indispensable degree of Necessity it is necessary to administer it to Women though they never were admitted to the Passover or Paschal Postcaenium which answered unto it because we can prove from some probable places of the New Testament that they were admitted unto it as those places are in equity to be interpreted by the universal Practice of the Ancient Primitive Church To conclude according to the former Notion of Necessity it is necessary to Baptize because our Lord hath commanded it in express words And according to the Second It is in like manner necessary to Baptize Infants because we can prove their Baptism from the Scope and Tenor of the Gospel and from many Passages of it as they are interpreted according to the Practice of the Ancient Primitive Church First From the Scope and Tenour of the Gospel which it is reasonable to presume would extend the Subject of Baptism as far as the Jewish Church extended the Subject both of Circumcision and Baptism And Secondly From many Passages in the Gospel whereof I shall recite some Except a Man be Born again of Water and of the Spirit he cannot enter into the Kingdom of God John 3.5 Suffer the little Children to come unto me and forbid them not for of such is the Kingdom of God Mark 10.14 The three noted places which inform us that the Apostles baptized whole Housholds as of Stephanas 1 Cor. 1.16 Lydia Acts 16.15 and the Jaylor Acts 16.33 The Unbelieving Husband is Sanctified by the BELIEVING Wife and the unbelieving Wife is Sanctified by the BELIEVING Husband else were your Children Common or Unclean but now they are Holy 1 Cor. 7.14 And were all Baptized unto Moses in the Cloud and in the Sea 1 Cor. 10.2 The requisite necessity of Infant-Baptism may be fairly concluded from these Texts For the First seems to make Purgation by Water * Alioquin meminerat dominicae definitionis nisi quis nascatur ex Aquâ Spiritu non introibit in Regnum Dei id est non erit Sanctus ita omnis anima usque eo in Adam censetur donec in Christo recenseatur tamdiu immunda quamdiu recenseatur Tertull. de Animâ cap. 39 40. Pro hoc Ecclesia traditionem suscepit ab Apostolis etiam parvulis Baptismum dare quia essent in omnibus genuinae sordes peccati quae per aquam spiritum ablui deberent Orig. in Ep. ad Rom. l. 5. in Luc. Hom. 14. Propterea Baptizantur parvuli nisi enim quis renatus c. Omnes venit Christus per semetipsum salvare omnes inquam qui per eum renascuntur in Deum Infantes parvulos pueros juvenes seniores Irenaeus l. 2. c. 39. and the Spirit equally necessary for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless one be born again c. From the * Tertullian de Bapt. ait quidem dominus nolite prohibere illos ad me venire This he saith by way of Objection which shews that this Text was in his time understood for Infant-Baptism but then because it was his present Opinion that Cunctatio Baptismi praecipue circa parvulos was utilior he answers Veniant dum adolescunt veniant dum discunt dum quò veniant docentur Second it is reasonable to conclude that little Children are capable of Proselytism or entring into the Covenant after the Jewish manner when they are brought unto it by others First Because they are declared a Cassandr de Baptism Infant p 730. capable of the Kingdom of God And Secondly Because b Dr. Ham. of Infant-Baptism Sect. 22.28 the Original words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the Word Proselyte doth come From the Third it is reasonable to conclude That they Baptized the Children upon the Conversion of the Parents after the Custom of the Jewish Church c Tertul. de anima c. 39. Hinc enim Apostolus ex Sanctificato alterutro sexu Sanctos procreari ait tam ex seminis praerogativâ quàm ex institutionis disciplinâ Caeterum inquit immundi nascerentur quasi designatos tamen sanctitatis per hoc etiam salutis intelligi volens fidelium filios ut hujus spei pignora Matrimoniis quae retinenda censuerat patrocinaretur Alioqui meminerat From the Fourth it is reasonable to believe That the Foederal Holiness of Believers Children makes them Candidates for Baptism and gives them a right unto it And the Fifth makes it reasonable to conclude from the Type to the Antitype that if the Jews with their Children were umbratically Baptized unto Moses in the one that Christians and their Infants should be really Baptized in the other To all which may be added d Rom. 5. Psal 51.5 Rom. 3.23 24. Joh. 3.5 6. 2 Cor. 15.21 22. 2 Cor. 5 14 15. Job 14 4. Vid Voss hist Pelag. l. 2. part 2. other Texts which have been alledged by the Ancients both * Voss hist Pelag p. 1. Thes 6. before and after the Pelagian Controversie to prove the Baptism of Infants necessary to wash away their Original Sin which makes them obnoxious to Eternal Death I say the requisite necessity of Infant-Baptism might be fairly concluded from these Texts without the Tradition of the Ancient Church though without it I confess it could not be demonstrated from them as the Doctrines of

together they do not amount to any tolerable degree of probability much less unto a presumption especially if they be put in the ballance against the early and universal practice of the Catholick Church Had not the Church been always in possession of this practice or could any time be shewed on this side the Apostles when it began Nay could it be proved that any one Church in the World did not Baptize Infants or that any considerable number of Men otherwise Orthodox did decline the Baptizing of them upon the same Principles that these Men do now then I should suspect that their Arguments are better than really they are and that Infant-Baptism might possibly be a deviation from the rule of Christ But since it is so universal and ancient a practice that no body knows when or where it began or how from not being it came to be the practice of the Church since there was never any Church Antient or Modern which did not practise it it must argue a strange partiality to think that it could be any thing less than an Apostolical Practice and Tradition or the Original use of Baptism in its full Latitude under the Gospel which it had under the Law Had the * Ec●uid verisimise est tot ac tantae in unam fidem erraverint Nullus inter multos eventus unus est Exitus variasse debuerat error doctrinae Ecclesiarum Quod autem apud multos unum invenitur non est erratum sed traditum Tertull. de praescriptione Haeret. c. 28. Churches erred they would have varied saith Tertullian but what is one and the same amongst them all proceeds not from error but Tradition Or as St. † De Baptismo contra Donat. l. 4. c. 24. Augustine saith upon this Subject That which the Universal Church doth hold and was never instituted by Councils but was always retained in the Church we most rightly believe to have descended from nothing less than Apostolical Tradition * Cassand advers Anabapt p. 675. Menno one of the most learned of the Anabaptists about the time of the Reformation was so pressed with this way of arguing that he acknowledged Infant-Baptism to be as old as the time of the Apostles but then he said it proceeded from false-Apostles and false-Teachers in the Apostles times But if it came first from false Apostles and false-Teachers in the time of the Apostles how came it to pass that we heard nothing of that Innovation in the Writings of the Apostles or of their Companions and Contemporaries such as St. Clement St. Ignatius St. Polycarp c How came St. John who survived unto the latter end of the first Century to pass it over in silence or how came the Spirit in the Revelations which by his Pen reproved so many abuses in the Churches not to censure this It is very strange that none of the Pen-men of the Holy-Ghost nor none of their Assistants and Companions should animadvert upon so scandalous an abuse of the Holy-Ordinance of Baptism which in a short time would fill the Church with sham Christians and destroy the Essence thereof In like manner if it came in by false Teachers in the next Age to the Apostles how came it to pass that none of the famous Saints and Martyrs who flourished then opposed it as a dangerous Innovation nor gave us any account thereof They wrote against the Heresies of Simon Menander Saturnus Cerinthus Ebion Valentinus Basilides Marcion c. but we find nothing in them against Infant-Baptism though we are sure from * Omnes enim venit Christus per semet ipsum salvare omnes inquam qui per eum renasountur ad deum infantes parvulos pueros juvenes seniores i. e. Christ came to save all by himself all I say who by him are born again to God Infants and little Ones and Boys and Young and Old In the Ancient Writers Baptism is called Regeneration and Baptized Persons are said to be Regenetate or born again according to the Scripture which calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing of Regeneration Tit. 3.5 Hence saith Just Mart. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So hath Phavorinus observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Baptism is called Regeneration and those who would see more proofs of it may consult Suicerus in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr. Ham. on Matth. 19.28 John 3.5 Selden de jure l. 2. c. 4. But if after all this evidence any Anabaptist will say that renascuntur in this place of Irenaeus doth not signifie Baptized or born again of Water then it must signifie Regenerated or born again of the Spirit and if Infants and little Ones can be born again of the Spirit then they are capable of being born again of Water or of being Baptized as Vossius argues disp de Baptismo p. 181. Irenaeus and † De Baptismo Where what he speaks about deferring the Baptism of Infants shews that it was the practice of the Christians in that Age Pro cujusque personae conditione ac dispositione etiam aetate cunctatio Baptismi utilior est praecipuè tamen circa parvulos Quid enim necesse est si non tum necesse sponsores periculo ingeri Quid festinat innocens a tas ad remissionem peccatorum But this Opinion of his that it was more convenient to defer the Baptism of Infants was his own singular opinion as much as that was of deferring the Baptism of Virgins and Widows till they were Married which follows in the next words Non minore de causà innupti procrastinandi c. And he shews the same cause why he would have the Baptism of Children and un-married Women deferred for fear they should be tempted to renounce Christ after Baptism Siqui pondus intelligant Baptismi magis timebunt consecutionem quam dilationem fides integra secura est de salute But then how absolutely necessary he thought Baptism for Infants in case of extream danger is evident from other Passages as Cap. 13. Quum vero praescribitur nomini sine Baptismo competere salutem and Cap. 17. Sufficiat scilicet in necessitatibus utaris sicubi aut loci aut temporis aut personae conditio compellit Tunc enim constantia succurrentis excipitur quoniam reus erit perditi hominis si supersederet praestare quod liberè potuit So likewise in his Book de anima Cap. 39. Adeo nulla fermè Nativitas munda est Ethnicorum Alioquin meminerat dominicae definitionis nisi quis nascatur ex aquâ Spiritu non ibit in regnum Dei i. e. Non erit Sanctus Ita omnis anima eousque in Adam censetur donec in Christo recenseatur tamdiu immunda quamdiù recenseatur Tertullian that it was practised in that Age. Ignatius Polycarp Papias who were all the * Act. Mart. Ignat. Scholars of St. John as likewise Justin Martyr Athenagoras and Hegesippus were all