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	trinity_n	7,211	5	10.1332	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45397	The baptizing of infants revievved and defended from the exceptions of Mr. Tombes in his three last chapters of his book intituled Antipedobaptisme / by H. Hammond ...	Hammond, Henry, 1605-1660.	1655 (1655)	Wing H515A; ESTC R875	90,962	116

2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we affirme of this the same things which our divine officers of the Church being instructed by divine tradition have brought down unto us and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our divine guides i. e. the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Maximus considering this appointed that infants should thus be admitted according to the sacred manner nothing can be more clear then that the Apostolical tradition is by this antient and elegant writer vouched for the baptizing of infants as a sufficient account of that matter against the reproaches and scoffes of profane or heathen men who deemed it unreasonable And so there is a most convincing testimonie for that time wherein that author wrote which must needs be in the fourth Century before Theodorus Presbyters debating the question concerning him but most probably more antient and so to be placed in this third age In the midst of this third age An. Chr. 248. was S. Cyprian made Bishop of Carthage and ten years after he suffered martyrdome i. e. 158 years after the age of the Apostles In the year 257 he sat in Councell with 66 Bishops see Justellus in his Preface to the African Canons p. 21. and their decrees by way of Synodical Epistle are to be seen in his Ep. 58. ad Fidum fratrem which is now among his works Pamel Edit p. 80. The Councell was in answer to some questions about baptisme and accordingly he there sets down his own opinion together with the decrees of that Councell of 66 Bishops which were assembled with him And so this as it is an antient so it is more then a single testimonie that of a whole Councell added to it and yet farther to increase the authority of it S. Augustine cites this Epistle more then once and sets it down almost intire as a testimony of great weight against heretikes and so t is cited by S. Hierome also l. 3. dial contr Pelag. In this Epistle the question being proposed by Fidus whether infants might be baptized the 2d or 3d day or whether as in circumcision the 8th day were not to be expected he answers in the name of the Councel Vniversi judicavimus t was the resolution or sentence of all nulli hominum nato misericordiam Dei gratiam denegandam that the mercy and grace of God was not to be denyed to any humane birth to my child though never so young by that phrase mercy and grace of God evidently meaning baptisme the rite of conveighing them to the baptized adding that t is not to be thought that this grace which is given to the baptized pro atate accipientium vel minor vel major tribuitur is given to them in a greater or lesse degree in respect of the age of the receivers and that God as he accepts not the person so nor the age of any confirming this by the words of S. Peter Act. 10. that none was to be called common or unclean and that if any were to be kept from baptisme it should rather be those of full age who have committed the greater sins and that seeing those when they come to the faith are not prohibited baptisme quanto magis prohiberi non debet infans qui recens natus nihil peccavit nisi quòd secundum Adam carnaliter natus contagium mortis antiqua primâ nativitate contraxit qui ad remissam peccatorum accipiendam hoc ipso faciliùs accedit quòd illi remittuntur non propria sed aliena peccata how much more ought not the infant to be forbidden who being new born hath no sin upon him but that which by his birth from Adam he hath contracted as soon as he was born who therefore should more easily be admitted to pardon because they are not his own but others sins which are then remitted to him Concluding that as none were by the decree of that Councel to be refused baptisme tum magis circa infantes ipsot recens natus observandum atque retinendum so this was the rather to be observed and retained about infants and new born children Thus much and more was the sentence of that antient Father and that Councel and as the occasion of that determination was not any antipaedobaptist doctrine there had no such then so much as lookt into the Church that we can hear of but a conceit of one that it should be deferr'd to the 8th day which was as much infancy as the first and so both parties were equally contrary to the Antipaedobaptists interests the condemned as well as the Judges so that it was no new doctrine that was then decreed or peculiar to S. Cyprian who had one singular opinion in the matter of baptisme appears also both by the concurrence of the whole Councel that convened with him and by the expresse words of Saint Augustine Ep. 28. ad Hieronym Beatus Cyprianus non aliquod decretum condens novum sed ecclesiae fidem firmissimam servans mox natum rite baptizari posse cum suis quibusdam coepiscopis censuit Blessed Cyprian saith he not making any new decree but keeping the faith of the Church most firme decreed with a set number of his fellow Bishops that a child new-born might fitly be baptized Which shewes it the resolution of that Father also that baptizing of Infants was the faith of the Church before Cyprians time not onely the opinion but the Faith which gives it the authority of Christ and his Apostles In the next or fourth Century about the year of Christ 370. flourished Gregorie Nazianzen and dyed in the year 389. who though he be by Mr. T. affirmed to dissuade from it but in case of necessity by reason of apparent danger of death will yet give an evident testimonie of the doctrin of the Church of that age in this matter In the 4th oration written on this subject of Baptisme having gone through all the ages of man to demonstrate a proposition premised by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it belongs to every age and sort of life he at length comes to the consideration of infancy in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou hast an infant let not iniquity get time let it be sanctified certainly baptized in infancy let it in the tender age be consecrated to Gods spirit and whereas the heathens use amulets and charmes to secure their children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do you give it the Trinity the Fathers the Sonne and the Holy Ghost in baptisme that great and good phylacterie or preservative A plain testimonie of the Churches doctrine at that time Afterwards in the same oration he returns to this matter again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what saith he will you say concerning those that are yet children and neither know the losse nor are sensible of the grace of baptisme shall we also baptize them And his answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yes by all means if any danger presse t is