Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	scripture_n	speak_v	14,888	5	5.2608	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76088	The storming of the Anabaptists garrisons, vvith a brief discovery of the weaknesse of the same, & of the inconsiderableness of the sconces and forts of all the other sectaries, in despight and contempt of all the which, any Christian souldier may safely march to Heaven, without the least danger; ... In a word, in the insuing discourse, the vanity of all novell opinions is discovered, the ignorance of all the which can no way hinder any mans happinesse: and the baptisme of little children borne of Christian parents, whether Iewes or Gentiles, is proved by the word of God to be lawfull, ... / By Iohn Bastwick, Doctor in Physick.	Bastwick, John, 1593-1654.; Smart, Richard, fl. 1647.	1647 (1647)	Wing B1071; Thomason E390_23; ESTC R201542	43,659	52

And therefore were as holy as the Jewes and their children as holy as their children as being branches of that holy root and wi●hin the Covenant as well as they which doctrine is confirmed in many more places of holy Writ as in that above cited out of the 1 Cor. 7 ver 14. where the Apostle telleth them that if either of their Parents be beleevers their children are cleane and holy Which manifesteth cleerely to all men of understanding that the children of Christian parents are not only within the Covenant as well as the children of the Jewes but that they also are to be consecrated unto God as well as the Jewes children were as being holy and cleane which was by the Sacrament or right of Circumcision amongst them and therefore ought to be by Baptisme amongst us the Seale of the Covenant of admission For the same way of admission of the Father into the family and houshold of God was used to their children before the Law and under the Law therefore the same way of admission of the Parents is to be used of admitting their children under the Gospell which is by Baptisme they being as well in covenant and holy as well as their Parents But for farther proofe that children of Christian Parents are still as well in covenant as the Jewes were I shall desire you to learne what Saint Paul writeth in his 1. Epistle to the Thessalonians chap. 4. ver 13. where he saith unto them that did overmuch sorrow for the death of their Christian friends and Children I would not have you to be ignorant brethren concerning them which are asleepe that ye sorrow not even as others which have no hope Meaning those that were without that were not in covenant with God asserting by these words that the Thessalonian Christians were in a blessed condition as being within the pale of the Church and in covenant with God for such as were without the Covenant were without hope and without God in the world as the Apostle saith Ephes 2. ver 12. which beleevers and their children are not and therefore equall in all priviledges with the children of the Jewes and in Covenant as well as they were with the which words he greatly comforted the Thessalonians and animated them against the immoderate sorrow and griefe for the death of their friends What a great wickednesse is it therefore in the Anabaptists to affirme as they daily doe that the children of Christians are no more within the Covenant then the children of Turkes and Infidels which is a meere fighting against God and a giving the Spirit of God the lye and an overthrowing of the Scripture which proclaimes them clean and holy and within the covenant which might be enough for ever to satisfie any sober-minded Christian should I not adde a word more to what I have spake But because that it is a received opinion amongst all the Anabaptists that children of believing parents are no more within the Covenant then Turks or Infidels and that they have no more right to Baptism then catts or doggs for so they have been heard speake I shall adde an argument or two more to the former for the preserving of those that are yet in the truth from their wicked errors and for the confirming of others and for the convincing of all gain-sayers and for the comfort of all Christian parents and their children that they may all see that they are equall in priviledges with the Jewes and their children and thus I argue Those that are undr a better Covenant and more sure promises by being Christians whether Jewes or Gentiles then they were before by being Jewes they and their children are inferiour to the Jewes and their children in no priviledges belonging to heaven and happinesse but far above them But the Christian Jewes and beleeving Gentiles are under a better Covenant and more sure promises by being Christians then they were before by being Jewes Ergo They and their children are inferiour to the Jewes and their children in no priviledges belonging to heaven and happinesse but farre above them And therefore if the Jewes and their children were within the Covenant under the old Testamen● and received the seale of the Covenant which was Circumcision for the admission into their Church then all the Christians and their children under the Gospell ought likewise to receive the Seale of the Covenant which is Baptisme for their admission For the conclusion of this Syllogisme and the consequence from that they will stand undeniable if the major and minor be proved and they are sufficiently evinced by the Aposile writing to his Country-men in his Epistle to the Hebrewes where he labouring to set forth their d●gnity now they were Christians and to shew they lost nothing in any of their priviledges by it and comparing them together proves by many arguments through the whole Epistle that they being now Christians were in a much better condition then when they were Jewes and therefore that they should not be discouraged or think themselves in a worse estate then they were befor and in expresse tearmes asserts they were under a better covenant and more sure promises His words are these Heb. 7. ver 20. 21. 22. And in as much as without an oath he was made a Priest meaning Aaron for those Priests were made without an oath but this with an oath mearing Christ by him that sayd unto him the Lord sware and w●ll not repent thou art a Priest for ever after the order of Melchisedech by so much was Jesus made a surety of a better testament And chapter the 8. ver 6. But now saith the Apostle hath he obtained a more excellent ministry by how much also he is a Mediatour of a better Covenant which was established upon better promises Here we find the words twice reiterated for the more sure ratification of this truth And what Saint Paul writes to them he writ to all other Christians as we may see in the second Epistle of Peter chapter the third ver 15. 16. Now then if the beleeving Jewes and their children were all in covenant with God and had equall right with their parents to the Seale of the covenant which was Circumcision in their admission to the Church and if the Christians whether beleeving Jewes or Gentiles are not with their seed still within the covenant and have not right to the Seale of the same which is Baptisme in their admission then they are inferiour to the Jewes in Priviledges and under a worse covenant and not under a better and more sure promises which is to give the Spirit of God the lye and to overthrow indeed the doctrine of the New Testament for the whole Scriptures of the New testament witnesse that in all respects they that embrace the faith are in a farre better condition then the Jewes were whose necks were under such a yoake by Saint Peters testimony Acts the 15th ver 10. as neither they nor their forefathers could beare

In which words againe with saint Peter he maketh no difference between the Christian Jewes and Christian Gentiles saying that Christ hath made both one and therefore as the Jewes and their children had right to the Covenants of promise which were the seales of the covenant so now the believing Gentiles and their children had right unto the Covenants of promise and were equall in all priviledges unto them as being made both one and therefore as the parents of the Jewes and Proselites and their children were admitted after one and the same way by circumcision into the houshold of God so ought the Christian Gentiles and their children to be admitted after one and the same way into the Church by Baptisme for if they partake not in the same priviledges then there is a great difference betweene them and they are not made both one which overthroweth the doctrine of both Peter and Paul and gives the Spirit of God speaking in them the lye Yea Paul to the Galathians chapter the second ver 15. saying We who are Jewes by nature and not sinners of the Gentiles sufficiently declareth that they by being Christians lost nothing of their pri●iledges but that they were in covenant still with God and Timothy was circumcised by vertue of his mother being a Jewesse and Titus might have bin by the same law if it had been thought convement Neither was it yet ever supposed by any well grounded Christian that any of the converted Jewes lost any priviledge to themselves or their children by embracing the Christian Rel●gion and if the Jewes should have lost that priviledge to their children that by becomming Christians they must have been out of the covenant the Gospell had not been good tydings to them and they would very hardly have been induced to imbrace the faith but they knew very well that they by receiving the Word should better their condition both to themselves and their children if either of the parents were beleevers for in this doctrine they were sufficiently instructed by all the Apostles and Saint Paul 1 Cor. chap. 7. ver 15. affirmeth that the unbelieving husband is sanctified by the beleeving wife and the unbelieving wife is sanctified by the believing husband else were your children uncleane but now saith he they are holy Which is not to be understood of Matrimoniall cleannesse or legitimation as the Anabaptists groundlesly pretend but of a faederall and covenant cleannesse which must necessarily be understood of some spirituall prviledge to the child for the Apostle there doth not speake to the Saints of any earthly priviledges who only instructs them about divine and heavenly matters and of the great benefits they enjoy by being Christians above the other men of the world which is sufficiently evident by that he sayth that by either of the Parents beleeving their children are holy and cleane and therefore fit to be consecrated and offered unto God which the children of the unbeleeving Gentiles were not no more then uncleane beasts neither could they be for they were by Christ called dogs which was in regard they were without the Covenant not in regard of Matrimony or their Marriage for the same Apostle had taught his Country men Heb. 13. saying that marriage was honourable amongst all men and the bed undefiled Whether they were Jewes or Gentiles and their children begotten in wedlocke were both by the law of God and Nations as well legitimate and lawfully begotten and had right to their fathers inheritances and estates as well as Christians children And if Paul should haue taught such doctrine to the people that all children that had not been born of Christian Parents had been bastards or had no true right to their fathers inheritance he would have gained the hatred of the world against himselfe and taught contrary doctrine to himselfe who sayd that Marriage was honourable amongst all men therefore it made not their children illegitimate which was a dishonour unto them yea he should then have taught against all the Prophets and the whole law of God which gives to all people a propriety and lawfull right to that they had lawfully gotten forbids all men to covet it and therefore there was no such pollution in their Marriages as made their children illegitimate though they were heathens or Infidels as the Anabaptists fondly imagine from all which it must necessary follow that by that expression calling their children holy his scope and intent in this was to shew the difference between the children of beleeving parents or either of them and unbeleeving parents and that in respect of spirituall and heavenly things proclaiming the children of unbeleeving parents uncleane as without the Covenant and the children of beleeving parents cleane and holy as fit to be offered up unto God as being then within the Covenant by which expression he doth equalize the beleeving Gentiles with the beleeving Jewes in all priviledges for the comfort and joy of all such as were then unequally yoaked who might otherwise have had many sad thoughts and doubts conce●ning their children as if they had not been within the covenant therefore I say the Apostle for the consolation of all such Christians whether men or women as were joyned to unbeleevers whether Jewes or Gentiles hee saith unto them that the beleeving husband sanctifieth the unbeleeving wife and the beleeving wife sanctifieth the unbeleeving husband so that their children are clean and holy Now that which God calleth holy and cleane none may call common or uncleane for so sayd the vision to Saint Peter Acts the 10. ver 15. What God hath clensed that call not thou common c. And Saint Peter by this vision sufficiently defended himselfe against those that were of the C●●cumcision and contended with him that he went into men uncircumcised and did eat with them Act. 11. telling them that the Spirit of God bad him goe with the men that came from Cornelius nothing doubting and related unto them farther that when he spake unto Cornelius and those that were with him the holy Ghost fell on them as on the Apostles at the beginning forasmuch therefore saith he as God gave them the like gifts as he did unto us who believed on the Lord Jesus Christ what was I that I could withstand God when they heard these things saith the Scripture they held their peace and glorified God c. And in the 15th chapter ver 9. saith he God put no difference betweene us and them purifying their hearts by faith And therefore they were within the Covenant as well as the Jewes and were pure and their children pure holy and cleane according to that of Saint Paul Rom. 11. Who affirmeth if the first fruit be holy the lumpe is also holy and if the root be holy so are the branches Now these were the first fruits of the Gentiles that Saint Peter was sent unto and they were graffed in amongst the Jewes and with them did partake of the root and Olive tree

consider other passages and duly weigh Christs actions and expressions towards little children at other times and what he sayes and testifies of them the truth will yet more perspicuously appear viz that children of Christian parents have a right to Baptisme and that the children of the Jewes as well as their Parents were equall in Priviledges and were as well baptized as they When our Saviour Christ reproved his Disciples for their dispute which of them should be greatest it is related Marke the 9. ver 36. 37. That Christ tooke a child and set him in the middest of them and when hee had taken him in his armes he sayd unto them Whosoever shall receive one of such children in my Name receiveth me and whosoever shall receive me receiveth not me but him that sent me And ver 42. he sayth Whosoever shall offend one of these little ones that beleeve in me it is better for him that a milstone were hanged about his necke and and he were cast into the sea And in the 17th of Matth. it is recorded there that when there was a dispute amongst the Disciples who is the greatest in the kingdome of heaven Christ to discide this controversie ver 2. called a little child unto him and set him in the midest of them and sayd except yea be converted and become as little children ye shall not enter into the kingdome of heaven whosoever therefore shall humble himselfe as this little child the same is greatest in the kingdome of heaven And who so shall receive one such little child in my name receiveth me but whoso shall offend one of these little ones which beleeve in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the Sea and ver 10. speaking unto his Disciples he saith unto them take heed ye despise not one of these little ones for I say unto you that in heaven there Angels doe alwayes behold the face of my Father which is in heaven c. These words of our blessed Saviour concerning little children borne of the Jewish Nation then his people in Covenant with him require a deepe consideration and truly if they be rightly weighed they may be an excellent means if not to put an end to the controversie between us and the Anabaptists yet of convincing many gainsayers who have meane and low thoughts of little children for Christ in these words doth greatly magnifie the dignity of little children where he proclaimes the same blessings to such as shall in his Fathers name receive them as he doth to any that shall receive his Disciples or a Prophet affirming that they that received them receive himselfe and him that sent him and they that shall offend any one of them it were better that a milstone were hanged about his neck and that he were cast into the middest of the Sea And he pronounces no greater judgements against the greatest enemies of his Church Moreover Christ in terminis saith they beleeve in him If any shall aske me how that can be that little children beleeve I answer that Christ hath sayd it who is the author and finisher of our faith Heb. 12. the true witnesse who cannot lye and who can as well worke faith in little children who doth whatsoever he will in heaven and earth Psal 115. as to put into the heart of good Josiah when he was young and but eight yeares of age to seek after the God of David his father and to doe that which was right in the sight of the Lord 2 Chro. 34. ver 1. 2. 3. And who found some good thing towards the Lord God of Israel in the little child a wicked Jeroboam 1 King the 14. ver 13. Which good God himselfe wrought in him And all reason will dictate unto any man that God can as well worke faith in little children as fill John Baptist with the holy Ghost even from his mothers wombe Luk. the 1. ver 15th according to that of Christ John the 3. ver 8. The wind bloweth where it listeth the Spirit of God can as well worke his graces in little children as in growen persons who hath ordained strength out of the monthes of babes and sucklings to still the enemy and avenger Psal 8. ver 2. and as Christ sayth to perfect his praise Matth. 21. ver 16. I say therfore in regard of the great power of God and in regard of so many Presidents of his wonderfull working of grace and good in little children and in regard that Christ himselfe hath sayd that the little children of the Jewes did beleeve in him I doe beleeve that they had faith in Christ and by vertue of that had right unto Baptisme as well as their parents But which is yet more Christ saith not only little Children beleeve in him but that the offending of the least of them not only exceedingly displeaseth him but excludes the despisers of them out of heaven and for further terror to such as should offend them he sayth that their Angels behold his Fathers face in Heaven intimating that little children have a guard of Angels to protect and defend them and to punish their enemies so that whatsoever can make any of the most eminent servants of God to be in esteeme amongst men and whatsoever Priviledges they are graced with the same things are to be found in the little children of beleeving Parents and such as are in covenant with God for they by Christs testimony have humility and faith and a guard of Angels to attend them as well as men and women and God is their Father as well as theirs and Christ is their Redeemer as well as theirs Who saith ver 11. that he came to save those as well as they asserting moreover they that received such little children receive with them Christ and God and they that offend them are accursed Now then when little children partake in all the eminentest priviledges which the ancientest beleevers are graced with and are in as high esteeme in Gods account as they by all reason they are not only capable of Baptisme but have a right unto it as well as their Parents as being in the covenant as well as they And truly it may not be passed over slightly which addeth something yet to the dignity of little children Jesus Christ sends his Disciples to schoole to those little children and makes them his Disciples masters and from them bids them learne their first ●esson of ●u●ility and selfe-denyall tell●ng them that unlesse they become like one of them they should never enter into the kingdome of heaven which is as great a dignity as can almost bee conferred upon the sons of men to be made the masters and teachers to those that were to teach the world for in some respects Christ equaliseth those little children with himselfe for Matth. the 11th ver 28. he saith unto all such as would be saved Learne of me for I am