Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	holy_a	lord_n	17,551	5	3.7649	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91973	Pædo-baptisme: or, the baptizing of infants justified: by the judgement and practice of ancient and moderne Protestant divines, both foraine, and of this nation: clearly proving the absolute necessity of baptizing infants, from the authority of sacred scripture and the force of undeniable reason. Together with an excellent letter of Mr. John Philpots to the same purpose. / Collected by Robert Ram, minister of Spalding in Lincolnshire. Published by authority.	Ram, Robert, d. 1657.; Philpot, John, 1516-1555.	1645 (1645)	Wing R194; Thomason E276_12; ESTC R209870	23,751	33

and unchangeable love to his elect 2. The occasion of the covenant the same as mans misery by his fall in the loynes of Adam of which this covenant of grace is a pregnant and mercifull remedy 3. The Author is the same as God gracious mercifull slow to anger pardoning iniquity c. 4. The thing promised is the same as Christ the redeemer and Saviour of mankind 5. The spirituall efficacy of the Ordinances the same as the mortification of the flesh and the renewing of the creature to Gods Image in Jesus Christ 6. The subjects the same as a people in covenant with God to yeeld obedience to the faith 7. The end cujus the same as the glory of Gods mercy to his elect and the unexcuse of the reprobate 8. Finally the end cui the same as good workes here in this life and the immortality of the soule and eternall blessednesse in the life to come In another place concerning the baptizing of all without difference he saith That though divers borne within the Church are reprobates yet as they come one and one unto us we cannot say that this or that child is a reprobate he may be an elect vessell for ought we know And the adequate end of baptisme administred is not salvation of the baptized The glory of God is the principall end namely the glory of Gods singular mercy in the salvation of his elect and the glory of Gods justice in the unexcuse of the reprobate As all outward ministrations in the Church serve for the glory of Gods mercy and justice We put them all under the initiall seale of the gospell that they may be made subject to the gospell and be judged by the gospell Wynells covenants plea for Infants Next to the arguments drawne from expresse testimony of Scripture for the baptizing of children Dr. Featley we have a most forcible argument drawne from the consent of the universall Church testified by their constant practice of admitting children to baptisme even from the Apostles daies unto this present This argument if it be well weighed is of very great moment and may convince the conscience of any ingenuous Christian For no Christian doubteth but that the Apostles were inspired by the holy Ghost and Christ promised his Spirit to lead his Church into all truth which promise he hath hitherto made good in such sort that it cannot be proved that ever the whole Church of Christ universally erred it is true particular Churches have erred and may erre and generall Councels which the Schooles terme the representative Church are subject to error and have sometimes decreed heresie and falshood for truth but the formall Church as they speake that is all the assemblies of Christians in the world cannot be impeached with error at any time whence I thus frame my argument That which the Apostles in their daies began and the whole Christian Church scattered over the face of the whole earth hath continued in all ages and all Countries where Christianity hath been and is professed cannot be an erroneous practise But the Catholike Christian Church in all places and ages even from the Apostles times hath admitted the children of faithfull parents to holy baptisme Ergo the practise of christening children cannot be erroneous or unwarrantable as the Anabaptists teach Featly Disputation with Anab. pag. 19. Confessions of Reformed Churches for Baptizing of Infants Helvetian WE condemne the Anabaptists who deny young infants born of faithfull parents to be admitted to baptisme for according to the doctrine of the Gospell theirs is the Kingdome of God and they are within the covenant of God why therefore should not the signe of the covenant of God be given unto them why should they not be initiated by holy baptisme that are Gods peculiar and within his Church The Helvetian confession cap. 20. Belgick Certainly Christ shed his blood that he might no lesse wash infants of faithfull parents then those of yeeres and therefore it is requisite they should also receive the signe or Sacrament of that thing which Christ for their sakes accomplished The Belgicke confession Article 34. French We acknowledge onely two Sacraments common to the whole Church the former whereof is Baptisme given unto us to witnesse our Adoption because in it we are engrafted into the body of Christ that being washed with his blood we might also be renewed by his Spirit unto holinesse of life Confession of France Articl 37. Augustane Infants being by Baptisme commended to God are received into the favour of God and made his sonnes as Christ testifieth Matth. 18. saying It is not the will of your Father which is in Heaven that one of these little ones should perish Augustane confession Article 9. Saxon. We retaine the baptisme of infants also because it is most certaine that the promise of grace belongs even to infants nor doe we we judge this a meere idle ceremony but that then they are truely received by God and sanctified The Saxon confession cap. 14. I believe and confesse that our children forasmuch as they also are included together with us in the covenant when they are baptized into the Articles of the ancient Catholique faith Palatine are made partakers as wel as we of the death of Christ and of all other good things c. Palatinate confession Baptisme is a notable badge of the people of God Harmony c. for it serves us to shew of what profession we be and by our baptisme we declare in the Church what faith we professe both we our children and our families namely the Christian Religion Ex actis concordia inter Lutherum Bucerum Helveticas Ecclesias A Letter of Mr. Philpot to a friend of his prisoner the same time in Newgate Wherein is debated and discussed the matter or question of infants to be baptized The God of all light and understanding lighten your heart with all true knowledge of his Word and make you perfect to the day of our Lord Jesus Christ whereunto you are now called through the mighty operation of his holy Spirit Amen I Received yesternight from you deare brother S. and fellow prisoner for the truth for Christs Gospell a Letter wherein you gently require my judgement concerning the baptisme of infants which is the effect thereof And before I doe shew you what I have learned out of Gods Word and of his true and infallible Church touching the same I thinke it not out of the matter to declare what vision I had the same night whiles musing on your Letter I fell asleepe knowing that God doth not without cause reveale to his people who have their minds fixed on him speciall and spirituall revelations to their comfort as a taste of their joy and Kingdome to come which flesh and blood cannot comprehend Being in the middest of my sweet rest it seemed me to see a great beatifull City all of the colour of Azure and White foure square in a

to the faith and obedience of Gods covenant 3. In that in both there is a solemne reception of all in covenant as well infants as those of yeeres into the Church and distinguishing them from aliens 4. In that both doe belong to all ages as well infants as men growne Pareus on Gen. 17. Spanhemius We conclude the baptisme of infants to be justly retained in the Church of Christ for these reasons 1. Because it is founded on Gods Commandement on holy examples and on the promise as hath been shewed before 2. Because the signe of the covenant ought to be given to all that are within the covenant 3. Because otherwise the children of believers should have no more priviledge then the children of Jews or Gentiles 4. Because baptisme succeedeth circumcision and beares a correspondency with it The condition of the Jewes children under the old Testament should not be better then that of the infants of Christians under the new Spanh Dubia Evangelica part 3. Lavater Seeing the grace of the Gospell extends it selfe more largely then that of the Law it was expedient that a Sacrament should be ordained divulging more grace then circumcision Therefore baptisme is administred to women though circumcision was not whereby we may conclude against those who deny the baptizing of infants For if children under the Law were circumcised notwithstanding they could know nothing of the nature and benefit of that covenant why should not our children be baptized now was the condition of children better under the old Testament then under the new none but such as are past shame will affirme it Lavater on Ios 5. Gualter Let no man thinke we goe about to patronize the Anabaptisticall madnesse for they doe both erre dangerously from the truth and rage against it whiles they contend that the same course is to be taken with the children of believing parents and strangers of growne yeeres For they which were formerly strangers and out of the Church of Christ such as were Jewes and Gentiles we say ought not to be baptized unlesse we would profane that holy Ordinance of baptisme untill they can give an account of their faith But there is a great difference betweene them and the children of believers for these are to be accounted members of the Church and within the covenant such are holy and Christ will have such to come unto him and 't is manifest that such doe please God in that their Angels doe alwaies behold the face of their Father And though we cannot comprehend their state and condition yet Christ testifies that they have faith and are capable of the Spirit of God as the example of Iohn Baptist and others who were sanctified in the wombe doth testifie Therefore to deny baptisme to such is an extreame impiety and a wickednesse of a monstrous impudency Gualter on Act. 8. By no meanes the signe of the covenant is to be denied them to whom the right of the covenant belongs Musculus seeing therefore that baptisme is nothing else but a signe of the covenant and grace of God in the new Testament and the children of beleevers amongst the Gentiles are no lesse partakers of this testament and grace of God which is given to the elect in the Kingdome of God by Jesus Christ then the children of the Jewes what madnesse is it to deny them the signe of this grace what else is this but to account our children excluded as strangers from the grace and covenant of God he that denies the sign doth certainly as much as in him lies take away the thing signified Musculus on Matth. 8. It is not to be doubted Chemnitius but that the Spirit of Christ doth worke so effectually even in infants that are baptized as that it makes them capable of the Kingdome of God although we doe not know how it is done For baptisme is the laver of regeneration and renovation which the holy Spirit powreth on them that are baptized whereby they being justified are made heires of eternall life Tit. 3.5 and that little children doe receive the Kingdome of God Christ himselfe affirmeth Matth. 10.15 and this is called the faith of infants for as circumcision in the old Testament was to infants a signe of the righteousnesse of faith Rom. 4.11 so in the new Testament because children that are baptized doe please God and are saved they neither may nor ought to be rejected amongst Infidels but are truely to be reckoned amongst beleevers and so unto them belong the words He that believeth and is baptized shall be saved Mar. 16.16 Chemnitii loca Theol. de Bapt. Marlorat If you aske how the children of Christians doe belong to the Church or to Christ we answer No otherwise then the children of the Jewes being the seed of Abraham are said to be within the covenant of God Gen. 17.7 therefore our children are baptized as theirs were circumcised because they are not to be reputed out of the Church for we are the sonnes of the promise and are partakers of the inheritance with Abraham and what was said to him is promised to us and our children For they may have the Grace and Spirit of Christ seeing they are members of us and of the Church If the root be holy the branches are also holy Rom. 12.16 which things though they be spoken of the Jewes yet doe they belong to us And if the Lord hath severed the children of believing parents from the common sort of men why doe we deny them the signe This therefore refutes the brain-sicke opinion of the Anabaptists who deny baptisme to Christians children whom the Apostle pronounceth holy by vertue of the promise Marlorat on 1 Cor. 7.14 Beza The words of the covenant are cleare I will be thy God and the God of thy seed Now by seed is meant all the Gentiles that believe with righteous Abraham Gal. 38. And the Apostle doth manifestly declare that the children of believing parents are holy yea though but one of the parents believeth by which holinesse nothing else can be understood then being within the covenant whereby holy persons are distinguished from profane Therefore we ought to judge hopefully of all that are borne of Christian parents as the indefinite words of the covenant and the rule of charity teacheth us Beza Questions and Answers Hemingius The command of Christ is generall that all Nations should be baptized Matth. 28. therefore we gather that it is sacriledge to deny baptisme to infants Hemingii Euchiridion de Bapt. Zanche We believe with the ancient catholicke Church that not onely persons of yeeres who can expresse repentance and are able to make profession of their faith should be admitted to the Sacrament of baptisme but even infants also seeing we are to account them within the covenant for the Apostle saith that the children of believers are holy 1 Cor. 7.14 especially seeing Christ hath no where altered the command of God given

of sinnes as it appeareth by the words of the covenant made unto Abraham Genes 17. I will set my covenant betweene me and thee saith the Lord and betweene thy seed after thee in their generations with an everlasting covenant to be thy God and the God of thy seed after thee to the which covenant circumcision was added to be a signe of sanctification as well in children as in men and no man may thinke that this promise is abrogated with circumcision and other ceremoniall lawes for Christ came to fulfill the promises and not to dissolve them therefore in the Gospell he saith of infants Matth. 5. that is of such as yet believed not Let the little ones come unto me Matth 10. Matth. 19. Matth. 18. and forbid them not for of such is the Kingdome of Heaven Againe it is not the will of your father which is in Heaven that any of these little ones doe perish Also he that receiveth one such little child in my name receiveth me Take heed therefore that ye despise not one of these babes for I tell you their Angels doe continually see in Heaven my fathers face and what may be said more plaine then this It is not the will of the heavenly Father that the infants should perish whereby we may gather that he receiveth them freely unto his grace although as yet they confesse not their faith Since then that the word of the promise which is contained in baptisme pertaineth as well to children as to men why should the signe of the promise which is baptisme in water be withdrawne from children when Christ himselfe commandeth them to be received of us and promiseth the reward of a Prophet to those that receive such a little infant as he for an example did put before his Disciples Now will I prove with manifest arguments that children ought to be baptized and that the Apostles of Christ did baptize children The Lord commanded his Apostles to baptize all Nations therefore also ought children to be baptized for they are comprehended under this word All Nations Further Acts 10. whom God doth account among the faithfull they are faithfull for it was said to Peter That thing which God hath purified thou shalt not say to be common or uncleane But God doth repute children among the faithfull Ergo they be faithfull except we had rather to resist God and seem stronger and wiser then he And without all doubt the Apostles baptized those whom Christ commanded but he commanded the faithfull to be baptized 1 Cor. 1. among the which infants be reckoned The Apostles then baptized infants The Gospell is more then baptisme for Paul said 1 Cor. 1. The Lord sent me to preach the Gospell and not to baptize not that he denied absolutely that he was sent to baptize but that he preferred doctrine before baptisme for the Lord commanded both to the Apostles but children be received by the doctrine of the Gospell of God and not refused therefore what person being of reason may deny them baptisme which is a thing lesser then the Gospell for in Sacraments be two things to be considered the thing signified and the signe and the thing signified is greater then the signe and from the thing signified in baptisme children are not excluded who therefore may deny them the signe which is baptisme in water St. Peter could not deny them to be baptized in water to whom he saw the holy Ghost given which is the certaine signe of Gods people Acts 10. for he saith in the Acts May any body forbid them to be baptized in water who have received the holy Ghost as well as we Therefore St. Peter denied not baptisme to infants for he knew certainly both by the doctrine of Christ and by the covenant which is everlasting that the Kingdome of Heaven pertained to infants None be received into the Kingdome of Heaven but such as God loveth Rom. 8. and which are endued with his Spirit for whoso hath not the Spirit of God he is none of his But infants be beloved of God and therefore want not the Spirit of God wherefore if they have the Spirit of God as well as men if they be numbred among the people of God as well as we that be of age who I pray you may well withstand children to be baptized with water in the name of the Lord The Apostles in times past being yet not sufficiently instructed did murmure against those that brought their children unto the Lord but the Lord rebuked them and said Let the babes come unto me Matth. 10. why then doe not these rebellious Anabaptists obey the Commandement of the Lord for what doe they nowadaies else that bring their children to baptisme then that they did in times past which brought their children to the Lord and our Lord received them and putting his hands on them blessed them and both by words and by gentle behaviour towards them declared manifestly that children be the people of God and entirely beloved of God But some will say why then did not Christ baptize them because it is written Jesus himselfe baptized not but his Disciples John 4. Moreover circumcision in the old Law was ministred unto infants therefore baptisme ought to be ministred in the new law to children for baptisme is come in stead of circumcision as St. Paul witnesseth Colos 2. saying to the Colossians By Christ ye are circumcised with a circumcision which is without hands when ye put off the body of sin of the flesh by the circumcision of Christ being buried together with him through baptisme Behold Paul calleth baptisme the circumcision of a Christian man which is done without hands not that water may be ministred without hands but that with hands no man ought any longer to be circumcised albeit the ministery of circumcision doth still remaine in faithfull people Iosh 5. To this I adde that the servants of God were alwaies ready to minister the Sacraments to them for whom they instituted As for example we may behold Joshua who most diligently procured the people of Israel to be circumcised before they entred into the Land of promise but since the Apostles were the preachers of the word and the very faithfull servants of Jesus c who may hereafter doubt that they baptized infants since baptisme is in place of circumcision Item the Apostles did attemperate all their doings to the shadowes and figures of the old Testamont therefore it is certain that they did attemperate baptisme according to circumcision and baptized children because they were under the figure of baptisme for the people of Israel passed through the red sea and the bottome of the water of Jordan with their children And although the children be not alwaies expressed neither the women in the holy Scriptures yet they are comprehended and understood in the same Also the Scripture evidently telleth us that the Apostles baptized whole families or housholds but the