Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	john_n	17,081	5	6.2026	4	true

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

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

God receiueth into couenant and then sealeth Men possesse their cattel and instruments and then marke them they chuse and leuie souldiers then giue them prest money And yet as with a good landlord the right of my tenement ceaseth not hauing the promise of a faithfull man though the father should die without sealing vnto mee seeing an honest sonne commeth in place who will be a seale vnto his fathers words so though GOD the father should preuent vs of baptisme yet in that he hath promised a state of life to me and mine in his sonne hee will seale it to vs for him hath the father * Ioh. 6.27 sealed An honest souldier will venture his life in the battailes of the lord though hee had not his prest money The clayme of the owner is good though no actuall marke should bee vpon his good This is the marke of Gods children Beza confes c. 4. s 48. de bapt infant Chytreus Bern. ser 66. in Cant. Au l. 1. de peccat meritis Pet Martyr lo. com clas 4. c. 8. sect 7. Zuinglius de Baptismo pag. 68. tom 2. The Lorde knoweth who are his Nowe if children in the wombe as Iohn Baptist or before baptisme and in their infancie haue faith as diuers think or haue the spirit of God as others seeing they are partes of the Church as woe all professe and members of the body of Christ as wee all say howe can they perish none can take his sheepe nay not the least lambe of a day olde Iohn 10.29 nay not yet eaned nor brought into the world out of his hande though Sathan should stande by to deuoure it vpon the verie birth Apoc. 12.4.5 as he did once for the child the verie sonne of God which was taken vp to Gods throne And why may it not be that as in earthly paradise so in the heauenly Church Gen. 1.11.12 As there are some trees and hearbes seeding some budding some bearing fruite so in the heauenly paradise on earth the Church some of Gods seruants in the wombe some budding out some new washt as it were from the pooles If the first Adam could bring an euerlasting taint vpon them shal not the baptisme and death of the second Adam wipe it out The infant cannot reason yet it hath the seed of reason as it hath a soule though it know not so much of it selfe Thus some argue May it not haue faith shed in the heart of it Ephe. 3.17 for who can tell how God dwelleth in the heart of the elect Rom. 8.9 He that hath not the spirit of God is none of his Is not this the glorious impression and stampe of that heauenly seale that the child is assumpted into the association and fellowship of the blessed Trinitie Matth. 28.19 into whose name it is baptized Childrē must come to Christ Mark 10.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Luk. 18.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What children Little ones they that are come to little reason but that they abuse in trifling yet theirs is the kingdome of God If theirs be the kingdom of God then are they cleane Apoc. 21.27 for no vncleane thing maye come in his pure sight Now what maketh cleane but faith and Gods spirite their hearts being purified alike by faith Act. 15.9 The working of Gods spirite is like the insensible pearcing of the winde Ioh. 5.8 which getteth in no man knoweth how And may it not get in into the hearts of little children if their children bee holie who can sanctifie them but the sanctifier 1. Cor. 6 11. why may not Gods spirite his winde get into them and if they bee sanctified then not damned Wherefore these speeches of the childe vnbaptized It is an heathen an infidell it is damned I would not haue my child in the like case for millions are speeches indeede heathenish full of infidelitie of rash iudgement vncharitablenes not onely by damnatorie speeches against the dead but against the liuing God that hath taken them away as he would Doth not the spirit speake better things Luk. 6.37 Iudge not and thou shalt not be iudged condemne not and thou shalt not be condemned nay acquite assoyle deliuer and thou shalt haue a measure of such mercifull construction measured vnto thee not as thou vsest to doe sparingly streight by the brimmes of the measure but with a measure pressed downe shaken together and running ouer And yet Protestants speake so So naturall a thing is Poperie so quickly doe wee drinke in error before wee bee taught it Ephe. 4.20 Haue we so learned Christ are his lawes so ful of ruefulnes Of Draco the lawgiuer it is written that al his lawes were death death if thou doe this death if thou doe not that still the fatall noyse of death ended the lawe Therefore they note the pen to drop crueltie the inke and writing to bee bloud But Christ is no Draco a Dragon Ioh. 1.29 He is a lambe that takes away the sinnes of the whole world a world of sinnes much more this lambe of God to heale these little lābes of his flocke His lawes are not lawes of Draco they speake peace Heb. 12.24 his bloud crieth better things then the bloud of Abel for that crieth vengeance vpon Cayne his brother Gen. 4.10 But Christs bloud crieth with a strong voyce as of a mightie Angel my bloud for all bloud Rom. 5.10 my bodie for all sinne euen of mine enemies This were to make Christ an Herode for Herode sent out his men of warre to sley and murder most butcherly infants from two yeares old downward Matth 2.16 among whom were some vncircumcised then Rachel in Rama lifts vp bitter voyces of lamentation no cōfort they are not Indeede if Christ were not a Herauld of peace rather then a Herod and that hee sent out his messengers of warre as death and graue to deuoure the diuell and hell to damne the vnbaptized then indeede might Rachel lift vp her voyce put on her mourning weede then euery mother and father sister and brother might howle and weepe and answere one an other with dolefull ecchoes and remediles complaints no comfort no consolation because they are not nay because they are that is they are in endles sorowe for better it were not to bee at all But blessed bee God who hath sealed a better couenant Gen. 17.7 With thee and thy seede I make my couenant blessed bee God who hath cleared our comfort 1. Cor. 7.11.14 Esay 9.6 Your children are holy Blessed be God that concerning the childe borne in Esai hath caused heauen and earth to heare a better melodie from an armie of heauenly souldiers Luk. 2.14 Glorie to God on high peace on earth belowe good will towards men Doe I speake this alone doe not likewise the generall voyce and language of Canaan Nehe. 13.24 Esay 19.18 I meane the Israel of God speake so

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