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

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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

he sacrificed his Prayer to God in this humble manner Averte Domine facie ●uam à peccatis meis c. Lord turne away the Face of thy Justice from my sins and from the sins of the People with me And though we have all deserved thine Anger yet in thy Child Jesus spare us by sparing this innocent Babe with us that never sinned against thee and is now received by thine Ordinance into thy Favour Which Prayer being ended the Tempest ended and the Sea became as harmelesse as the Child and as calme as the water wherein the pretty Babe was baptized We grown Persons are like Lampreys we have all some strong string or other of poysonous actuall … ination in us but Babes have not 〈◊〉 therefore Men are exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wax ye or be ye 1 Cor. 14. 20. children in evill or malice especially baptized Babes translated to a new and heavenly condition and in whom is presented a most pleasant part of Musicke even that wherein the falling from a short Discord to a sweet Concord causeth more than ordinary sweetnesse CHAP. VI. THe holy Doctrine of Infant-Baptisme hath been soyl'd much and polluted How may it be reduced and recall'd to its Native Purity The Naturalists have found Albertus lib. de Gemmis by curious Inquisition That if a Pearle which is foule be swallowed into the wombe of a Dove and remaine there some while the Dove will give it againe most pure and Or●●ut So every Doctrine must be tryed and examined in the wombe of the Scripture-Dove the Holy Ghost which wombe is the Word of God proposed and interpreted by the Church of God And if the Doctrine be Pearle-proofe the Holy Ghost will quickly return it as such and free it from spots clouds deformity For the Church may well be subservient to the Scripture and the Scripture auxiliary to the Church in diverso Genere Causae puta Exemplaris instrumentalitèr effectivae Neither do the Logicians eliminate such Circles or Circulations of Arguments nor do such make us giddy Prophetae saith St Hierom appellabantur St Hieron ep ad Paulinum de sacra Scriptura videntes quia videbant cum quem caeteri non videbant The Prophets were called Se●rs because they saw Dono Prophetiae by the gift of Prophecy which gave them to foresee and understandingly to declare their foresight their Prediction including Prevision quia praedicebant ex Praevisione in the which they differed from the Sibyls who neither foresaw the things they Prophesied nor perfectly understood their own Declarations Christ whom the common Herd saw not The Prophets and Apostles in their Holy Writings and the Church interpreting them discover Supernaturall Truths to us which we know not by other meanes and their Testimonies are irresistible The Chymists and Alchumists Chymistae Alchymistae are agreed that the most tried way of effecting the strange Transmutations of bodies in Oyles Plants Minerals is to endeavour and urge pressingly by all means the reducing of them to their old Nothing The Scripture-Texts for Infant-Baptism are so substantiall and solid that rather than they shall prove nothing for it they take strange and many shapes every shape shaping a proofe It is a secret of secrets in Sounds That the whole Sound is not in the whole Aire only but also in every minute Part of the Aire otherwise one and the same Sound could not beat upon many eares and come with all the differences of it in such diversities of convenient Distance and Place True it is of the Apostles Their line is gone out thorough all the Earth and their words to the end of Psal 19. 4. the World as the Hebrew or as the Text. Hebr. Sept. Lectio Vulgat Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensed by the Vulgar In omnem terram exivit sonus corum their sound is gone forth into all the earth and strictly followed by St Paul and the Arabicks Rom. 10. 18. Arab. Alex. Arab. Antioch Interpretes Syr. or as both the Syriack Interpreters Evangelium vel Annuciatio corum Their Gospell or Annunciation is gone forth All these running after the Septuagint in the neere Path of the Sense not with the Hebrew in the Road of the Letter May the Evangelicall sound of the Apostles in this matter reach even to the end of the World and come wholly to every mans and womans eares thorough all the earth The Great Wheele in the Worke after which and impelled by which all others move and the turning of which as the first movable shall be my care is to prove that the words of Christ Except a man be Joh. 3. 5. borne of water and of the Spirit he cannot enter into the Kingdome of God preach Baptism CHAP. VII SOme of the blockish and more earthy kind seeme to be scrupled and scandalized that I have sometimes reformed a Text in the English Translation of the Bible by retriving it in the Original Which notwithstanding ought to be faithfully done by a faithfull Teacher for many Reasons one whereof I shall here indigitate Because the English Translation is now and then so large profuse redundant and running over and so spreading it selfe beyond the modest limits of the Original that it opens a way and window for an Adversary of Truth which the Originall shutteth up and blocketh against him As here The English Translation gives Except a man be borne c. And the Adversary swallows presently and concludes in haste Therefore if the Text hands forth Baptisme the baptized Person must be a grown man as the word man commonly imports Now can I be a faithfull and equall examiner and Preacher of Gods Word and conceale the discrasie of the Translation and the present Obstruction of Truth knowing that the Originall saith only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Text. Graec. Edit vulgat answerably Nisi quis renatus fuerit Except one be borne And that except a Child be not one he is not excluded from Baptisme by the warrant of this Text but affixed to it Here the senselesse Censurer ignorantly retorts upon me that I speake my selfe wiser than all the English Interpreters of the Bible and set them before my Tribunall and above all this that I correct the Word of God when I am indeed Gods Advocate and set my selfe before the Tribunall of all the learned Knowers of the Originall to whom I humbly appeale as Judges and when I only vindicate Gods known Word from grosse errour and misinterpretation and protest against it lest I should partake of it according to the Rule in the Canon Law Error Gratian. D 80. C. error cui non cui non resistitur approbatur We approve the Errour which we do not resist The Black within the White is These blockish and dull-soul'd Censurers know no other Language than Mam-English or their mother Tongue and they would faine have the whole worke of sounding Scripture by the Line and

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

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

it will not ordinarily break it And the proportionable Course is founded in this That the old Law was a Figure of the new and the S Dionys Eccles Hierarche c. 5. part 1. new is a Figure saith Dionysius of our future Glory And that in the new Law the Things done in the Head were Signes of the Things to be done in the Members Whence arise the three Spirituall or mysticall V●●e D. Tho q 1. a. 10. in corp Senses of Scripture allegoricall tropologicall or morall and anagogicall And it is not a Spirituall Sense in our Sense here when words doe signifie Things but when Things do signifie other Thing● As When the Things under the Law signifie the Things under the Gospell and the Things done by the Head of us signifie the Things to be done by us and the Things under the Gospell signifie the Things of Glory by Gods Ordination who only makes Holy Things to signifie other Holy Things that are subsequent to them by connexion from his Decree through much difference of Time Place and Persons And therefore as the mystical members necessarily pertaine to the invisible Head and Glory of necessity follws the Gospell so the Gospell followes the Law and pertaines to it as giving to the Life in every touch of the Pencill what the Ceremoniall part of the Law hath shewed in the first draught CHAP. LIII NOte Baptism succed 〈◊〉 Circumcision quoad Substant●am non quoad Omnes Circumstantias agreeably to the Substance not agreably to all the Circumstances which Circumstances in the greater part are now heterogeneous As the Sacrament of the Eucharist succeeds the Feast of the Paschall Lamb. And therefore we conforming to old Things in their new Substantials are not obliged to Baptize Children on the eighth Day this being a Circumstance of Time nor in the part wherein they were Circumcised this being a Circumstance of Part or Place nor to Baptize the Males only this being a Circumstance of Person as it designes this and that Male and as it relates to the Exclusion of Females though not as it imports in recto the Inclusion of Males Where I suppose against Dr Tailor See Doctor Tailor Sect. 18. That the Persons included under the reduplication as such or as included are not a Circumstance neither are impertinent and accidentall to the mysteriousnesse of the Rite but pertain essentially to the mystery as without which persons being the Subjects of it the mystery could not be constituted or performed So Males and Females at the least disjunctively pertain to the essence and actuality of Baptism as being more ample For then only Persons are in proper Speech Circumstances of a Work or Action when they are only Circumstantially outwardly and accidentally interessed in it as heer the Persons are consider'd in individuo but not consider'd in the whole Kinde Now these old Circumstances had of old their sufficient Reasons Circumcision was deferred untill the eighth Day that the Children might gaine strength for the prevention of precipitation into mortall Danger Which Reason falleth off in Baptism in the which our skin is not stirred the new Law being a Law of Love as the old Law was a Law of Terrour and Fear Children were Circumcised in Membro Generationis for the reasons given before the chiefe and carrying reason whereof now fals with it's Carriage because Christ is already born and we are not Abraham's Children otherwise than by Faith and the greater Number of Christians Baptize all parts of the Body to signifie a totall and perfect washing of Spirit though Clement the eighth Clemen● octavus in extravag declared for the admittance of the foot or hand to Baptism in case the Child should be in danger and the hand or foot only shew it selfe as animated with proper motion And the Males only were circumcised because this Ordinance attached them in the part proper to them they being the stronger and only able to bear a wound and bloudshed in that Age Which reason as it relates to Females now loses it's hold Who then it is most probable were imbraced by some other Ordinance which the Scripture conceals and not by their lackying to the Males Wherefore Baptism is not expressly adjudg'd by God to these Circumstances as Circumcision was And although there was in the manducation of the Paschall Lamb no prescription of Sacramentall drinke we will not hence deduce that the Eucharist may not by divine Ordinance be administred but in one kinde Because in the most ancient Churches it was at the first administred in both kindes yea in many Western Churches this use continued unto the Dayes of Aquinas And Vide D. Tho in ●d● Materiâ because the Feast under the more perfect and explicit Law is in it selfe more perfect compleat and explicit and especially in it's noblest Use as explicitly and perfectly representing and signifying the Passion of Christ sacrifized for us CHAP. LIV. I Draw with a chain of Adamant my second Scripture-Consonancy à Mandato Christi from the command of Christ For When Boëtius Boëtius super Topica Ciceronis l. 6. non procul a sine delivers Locus ab Auctoritate est infirmissimus The Topick of Authority is most infirm he doth not infringe his own Authority but speaks of Authority founded upon Humane Faith not of Authority founded upon Science or upon divine Revelation which comes from God who by reason of the infinite Light of his Understanding cannot be deceived in himselfe and by reason of his infinite Truth cannot deceive others the Authority of his word understood aright being therefore most firm Goe ye saith Christ and teach all Mat. 28. 19. 20. Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the world Amen If we bring this English Text to a refinement by the Greek it will sound otherwise The English teaches teach all Nations So also the Vulgar Latine But the Edit vulg Text. Graet Greek disciples us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciple all Nations not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach ye Which expression doubtlesse in the first and most common acception of it intends as the compleate Sense the making of Disciples by actuall teaching and this discipling was afterwards most common as being agreeable with the much greater part of such who were designed for Disciples But in a second and lesse common acception as agreeable with a lesser part and an incompleate and lesser kinde the word Disciple signifieth initiate or set apart for Disciples or devote such to God by marking them for Disciples and let them be taught afterwards who in regard of their present ineptitude and incapacity cannot be presently made Disciples by actuall teaching And the Reason of this Exposition is uncontrolable Which is When an Active Verb of Command is applied to all