Selected quad for the lemma: spirit_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A90803
|
A relation of a dispute of baptisme of infants of Christians at Holgate in the county of Salop, Maii. 30. 1650. betwixt P. Panter, Dr. in Divinitie, rector of the place, and Mr. Brown, preacher to the Anabaptists in that circuit.
|
Panter, P.; Brown, Mr.
|
1650
(1650)
|
Wing P274A; ESTC R43711
|
11,586
|
16
|
nor most part so in the baptisme unto Christ should our Vers 5. Children be Seventh proofâ—… The Prophesies The Prophesies may be added here to Isaiah 49. 22. Behold I lift up my hand to the Gentiles and my Ensigne to the people and they shall bring their sonnes in their bosomes and their daughters upon their shoulders Eighth proof From the necessitie thereof to all The last proofe brought was the words of our Saviour Ioh. 3. 5. Except a man be borne againe of Water and Spirit he cannot enter into the Kingdome of God Unto which the Adversarie made this poore answer That it was spoken of a Man looking to the English Translation not to the Greeke Where the Disputer marvelling of his impudencie askt him what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether or not the name which John hath in the words of our Saviour be not nomen speciei a common name for all mankind without difference of sex or age which albeit he could not denie yet he still said That in that place it signified a Man and not a Child which as it was Petitio principii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the begging of the Question as the Logicians call it so it might be convinced out of the very next words of our Saviour Whatsoever is borne of the flesh is Ioh. 3. 6. flesh and whatsoever is borne of the Spirit is Spirit So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever begotten of man is here declared to stand in need of new birth yea the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Man is used by the Evangelist speaking of Circumcision Accipit Ioh. 7. 23. homo circumcisionem Sabbatho which was meant of Infants The Doctor seeing no answering upon their part but meer shifting or shamelesse denyals and oppositions of the Truth rose with this saying That what he had brought was sufficient for modest spirits and submissive to the Truth to obstinate people nothing was sufficient There were diverse passages betwixt the companie and him as that Infants were blessed by Christ by laying on of his hands and prayer to which the Anabaptist answered That they were not baptized but no marvell of this for neither was baptisme craved by the bringers of them nor they that brought them baptized before for they were not Disciples as appeareth by the Text the Disciples forbade them moreover the Faith of the bringers was not such as to obtaine baptisme either to themselves or their Children for it doth not appeare that they brought them to Christ out of any other opinion then that he was a Prophet or holy man whose prayers might be steadable to them Other either words or passages as not being materiall I passe onely I adde an Epigram of the Doctors in commiseration of Infants defrauded of baptisme VIderat innumeras Infantum flere catervas Séque ope destitui subsidiisque quaeri Ecquis ait Christus nostros audaculus amnes Clausit munifico me prohibet que frui Vellite pastores vallum convellite dextris Oppositosque obices reserate lacus At que salutari pueros respergite Lymphâ Et Patris nomen fronte ferunto meum Nos tutelares ipsa incunabula jactent Omnis aufugiens vis inimica fremat The same in English GReat companies of Infants weeping And bemoaning much their woe That no man reacht his hand helping The depth of evill to bring them fro Our Saviour saw it and in wrath He said Who was so bold to stop The streames and fountaines of our Grace That they on Infants should not drop Pull Shepherds pull the Dam's throw downe The Sluses d'ope and let them run With saving Water sprinkle there The Children that are brought to me And let them on their fore-heads beare My Fathers Name and mine that We To Infants in their Cradles may Be Patrons Tutelars and God And that the Enemie flee away And by them make no more abode FINIS
5. and our Saviour himselfe saying that a man is borne againe by the Water and Spirit To these words of Scripture he replyed nothing but talkt still of regeneration and making the sonnes of God by Faith which indeed an effect rather of regeneration and holy Spirit then a cause he endeavoured to confirme by these words Gal. 3. 2. Received ye the Spirit by the Law or by the hearing of Faith Ioh. 1. 12. where he speaketh of the first receivers of Christ being in the world as appeareth verse 10. 11. before where as Gal. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hearing of Faith is the hearing of the Gospel which is the Doctrine of Faith for it is opposed there to the Law of Moses so the Spirit there spoken of is the extraordinary gifts of the Spirit to the doing of Miracles as it is after verse 5. not the ordinary gift of sanctification for then all the Churches of Galatia had been inwardly sanctified beside that receiving of the Spirit by Faith doth not exclude the Sacraments every one working in their owne way and order for particulares affirmantes nec contradicunt nec contrariae sunt â—â—fth proofe â—rom examâ—â—es â—cts 16. 14 15. Here the Answerer did call for an example of Infant-Baptisme in all Scripture and did reade to all the Auditors an example of beleevers baptized Wherefore the Arguer brought first the example of Lydia's household baptized where mention is onely of her hearing and beleeving next an insinuation of Iohns That little Children had their sinnes forgiven in his Joh. 2. 12. Name where there is an expression of the forme of Baptism at least a part of it as 1 Cor. 6. 11. But now ye are washed sanctified and justified in the Name of the Lord Iesus To the first he begun to cavil that Lydia had not a Husband which was more then he could affirme howsoever she had a Family said the Arguer To the second he said first that these Children were of ripe yeares as having Iohns Epistle directed to them next that In the Name of the Father was in the power of the Father which he said it signified principally and properly apparantly mistaking himselfe for frequently saying properly and principally for he cannot be so ignorant to think either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Synonyma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significare magis robur quam nomen ex vi vocis for that is proper thirdly that the words 1 Cor. 6. 11. were said to them of yeares who sometime were theeves c. fourthly that the distinction there was not of age but of gifts and some were called Little Children for their gifts of mind accordingly Against which the Arguer did insist and first that it did not prove that they were of ripe yeares because S. Iohn wrote to them for Epistles may be designed for them that are not yet able to reade them as whatsoever was written before in former ages was written for our instruction Rom. 15. 4. Next suppose they had been able to reade then when S. Iohn wrote yet he putteth them in mind of forgivenesse of sinnes before obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atticè pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is praeteritum perfectum but the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. being a Diminutive with the opposition not only to Fathers but also to young men the like of which is not when there is a Spirituall Childhood onely insinuated for then the opposition is onely to perfect men doe sufficiently shew their age Neither is the Question to whom the Apostle speaketh in that place to the Corinthians but whether there Baptisme and the form of it be not insinuated So that In the Name of the Father or Sonne as there in the 1 Joh. 2. 12. Name of the Lord Jesus are paralell and like phrases neither doth the use of the word Name of God sometime transferred to signifie his Power whether in Greek or Hebrew make any thing against the forme of Baptisme insinuated in the words of S. Iohn for when we are baptized In the Name of the Father and of the Sonne and Holy-Ghost not onely is it in Name and Authoritie from him but also in the Power of him accompanying the calling of his Name upon us Neither if any should object which he did not remarke â— Joh. 2. 14. That they are said to have knowne the Father doth that prove that either they had that knowledge before Baptisme although when he wrote it may be they were beginning to know him or that even then their knowledge was such as the Anabaptist requireth for Children begin betimes to know their Parents according to that of the Poet Incipe parve puer risu cognoscere matrem and to this small measure of knowledge accompanying Infancie it selfe the Apostle seemeth to allude writing to these little ones as he alludeth to that which is incident to youth-head and old-age writing to the other 2 distinctions of age wisdome in old men strength in young men Beside that the receiving of Baptism is a sort of acknowledgment of the Father not mentall but real whence Sacramentum fidei professionis Christianae dicitur although after following Sixth proofe From the types and figures of Baptisme This proofe the Adversarie did shift saying That it was nothing to the purpose what was among the Jewes and that they had no reference to our Sacraments That a type could not be a type of another type where the Disputer askt If Baptisme was to be called a type the other answering That it represented Christs death and buriall The Doctor insisted That albeit in a large extent of the word it might be called a type yet not according to Ecclesiasticall use of the word in which it is joyned to figures shadowes which are abolished for Baptism is not a shadow but a putting off of the body of sin Heb. 10. 1. Col. 2. 11 12. yea S. Peter saith the Ark was a type of baptism 1. Old Circumcision answering to the Circumcision of Christ which is Baptisme Col. 2. 11 12. Alwayes albeit he shifted them here I set them downe and first Gircumcision to which not onely succeeded but answereth our Baptisme Now it was bestowed upon Children as soone as possible for Nature to endure it and God had dealt more hardly with our Children then with the Jewes if he had not provided for us a meane and conveyance of Grace to us as well as to them his Covenant Here they said they recommended their Children by prayer to God but this answereth not to a Sacrament which the Jewes had beside prayer 2. Baptisme in the Sea and Cloud 1 Cor. 10. The second prefiguration of Christian Baptisme was the baptisme of the Israelites unto Moses in the Cloud and Sea wherein as the Children were as well as their Parents yea pars magna for the Fathers were but a many of them not all