Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	ghost_n	holy_a	son_n	6,613	5	5.5143	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80511	The Anabaptist washt and washt, and shrunk in the washing: or, A scholasticall discussion of the much-agitated controversie concerning infant-baptism; occasiond by a publike disputation, before a great assembly of ministers, and other persons of worth, in the Church of Newport-Pagnall, betwixt Mr Gibs minister there, and the author, Rich. Carpenter, Independent. Wherin also, the author occasionally, declares his judgement concerning the Papists; and afterwards, concerning Episcopacy.	Carpenter, Richard, d. 1670?	1653 (1653)	Wing C618; Thomason E1484_1; ESTC R208758	176,188	502

it will not ordinarily break it And the proportionable Course is founded in this That the old Law was a Figure of the new and the S Dionys Eccles Hierarche c. 5. part 1. new is a Figure saith Dionysius of our future Glory And that in the new Law the Things done in the Head were Signes of the Things to be done in the Members Whence arise the three Spirituall or mysticall V●●e D. Tho q 1. a. 10. in corp Senses of Scripture allegoricall tropologicall or morall and anagogicall And it is not a Spirituall Sense in our Sense here when words doe signifie Things but when Things do signifie other Thing● As When the Things under the Law signifie the Things under the Gospell and the Things done by the Head of us signifie the Things to be done by us and the Things under the Gospell signifie the Things of Glory by Gods Ordination who only makes Holy Things to signifie other Holy Things that are subsequent to them by connexion from his Decree through much difference of Time Place and Persons And therefore as the mystical members necessarily pertaine to the invisible Head and Glory of necessity follws the Gospell so the Gospell followes the Law and pertaines to it as giving to the Life in every touch of the Pencill what the Ceremoniall part of the Law hath shewed in the first draught CHAP. LIII NOte Baptism succed 〈◊〉 Circumcision quoad Substant●am non quoad Omnes Circumstantias agreeably to the Substance not agreably to all the Circumstances which Circumstances in the greater part are now heterogeneous As the Sacrament of the Eucharist succeeds the Feast of the Paschall Lamb. And therefore we conforming to old Things in their new Substantials are not obliged to Baptize Children on the eighth Day this being a Circumstance of Time nor in the part wherein they were Circumcised this being a Circumstance of Part or Place nor to Baptize the Males only this being a Circumstance of Person as it designes this and that Male and as it relates to the Exclusion of Females though not as it imports in recto the Inclusion of Males Where I suppose against Dr Tailor See Doctor Tailor Sect. 18. That the Persons included under the reduplication as such or as included are not a Circumstance neither are impertinent and accidentall to the mysteriousnesse of the Rite but pertain essentially to the mystery as without which persons being the Subjects of it the mystery could not be constituted or performed So Males and Females at the least disjunctively pertain to the essence and actuality of Baptism as being more ample For then only Persons are in proper Speech Circumstances of a Work or Action when they are only Circumstantially outwardly and accidentally interessed in it as heer the Persons are consider'd in individuo but not consider'd in the whole Kinde Now these old Circumstances had of old their sufficient Reasons Circumcision was deferred untill the eighth Day that the Children might gaine strength for the prevention of precipitation into mortall Danger Which Reason falleth off in Baptism in the which our skin is not stirred the new Law being a Law of Love as the old Law was a Law of Terrour and Fear Children were Circumcised in Membro Generationis for the reasons given before the chiefe and carrying reason whereof now fals with it's Carriage because Christ is already born and we are not Abraham's Children otherwise than by Faith and the greater Number of Christians Baptize all parts of the Body to signifie a totall and perfect washing of Spirit though Clement the eighth Clemen● octavus in extravag declared for the admittance of the foot or hand to Baptism in case the Child should be in danger and the hand or foot only shew it selfe as animated with proper motion And the Males only were circumcised because this Ordinance attached them in the part proper to them they being the stronger and only able to bear a wound and bloudshed in that Age Which reason as it relates to Females now loses it's hold Who then it is most probable were imbraced by some other Ordinance which the Scripture conceals and not by their lackying to the Males Wherefore Baptism is not expressly adjudg'd by God to these Circumstances as Circumcision was And although there was in the manducation of the Paschall Lamb no prescription of Sacramentall drinke we will not hence deduce that the Eucharist may not by divine Ordinance be administred but in one kinde Because in the most ancient Churches it was at the first administred in both kindes yea in many Western Churches this use continued unto the Dayes of Aquinas And Vide D. Tho in ●d● Materiâ because the Feast under the more perfect and explicit Law is in it selfe more perfect compleat and explicit and especially in it's noblest Use as explicitly and perfectly representing and signifying the Passion of Christ sacrifized for us CHAP. LIV. I Draw with a chain of Adamant my second Scripture-Consonancy à Mandato Christi from the command of Christ For When Boëtius Boëtius super Topica Ciceronis l. 6. non procul a sine delivers Locus ab Auctoritate est infirmissimus The Topick of Authority is most infirm he doth not infringe his own Authority but speaks of Authority founded upon Humane Faith not of Authority founded upon Science or upon divine Revelation which comes from God who by reason of the infinite Light of his Understanding cannot be deceived in himselfe and by reason of his infinite Truth cannot deceive others the Authority of his word understood aright being therefore most firm Goe ye saith Christ and teach all Mat. 28. 19. 20. Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the world Amen If we bring this English Text to a refinement by the Greek it will sound otherwise The English teaches teach all Nations So also the Vulgar Latine But the Edit vulg Text. Graet Greek disciples us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciple all Nations not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach ye Which expression doubtlesse in the first and most common acception of it intends as the compleate Sense the making of Disciples by actuall teaching and this discipling was afterwards most common as being agreeable with the much greater part of such who were designed for Disciples But in a second and lesse common acception as agreeable with a lesser part and an incompleate and lesser kinde the word Disciple signifieth initiate or set apart for Disciples or devote such to God by marking them for Disciples and let them be taught afterwards who in regard of their present ineptitude and incapacity cannot be presently made Disciples by actuall teaching And the Reason of this Exposition is uncontrolable Which is When an Active Verb of Command is applied to all

the Testimony of their Nicol. Lyra Comment in cap. 14. Dan secundùm Edit Vulgat Nicolaus Lyra Aliquandò in Ecclesia fit maxima Deceptio Populi in Miraculis factis à Sacerdotibus vel eis adhaerentibus propter Lucrum Sometimes the People are very greatly deluded in the Church by forged Miracles the Priests or their Adherents forging them for gain Secondly by the Authority of their own Alexander Hales In Alex Halens p. 4 q. 53. Me●●b 4. art 3. Solut. 2. Sacramento apparet Caro interdùm humanâ procuratione interdùm operatione Diabolicâ Flesh appeares in the Sacrament sometimes by humane Procuration and sometimes by Diabolicall Operation the Priests and the Devill doing the same work fraudulently and the Devill whatsoever the Priests may pretend alwayes working for an Evill end And thirdly by the infallible Sentence 〈◊〉 Cl mentis O●●●vi transmissum ad Regula●es and most known Precept of their own dear Clement the Eighth commanding the Regulars to surcease from the deceitfull and fraudulent Abuse of their Knowledge acquired in Confessions by the which they made them burdensome to promote their own advantage in their outward Government And having proved the Things I should have strongly and boldly proved against the lawfullnesse of them of these their pious Frauds First because all proper Meanes are naturally suteable to the End and if the End be good the Meanes must be proportionably good and if the Truth of God published be the End the Meanes of Publication must be true void of deceit and godly Secondly because by fraudulent carriages in the way to our good Ends a vile aspersion is cast upon the Providence of God as if good Meanes were not adequately prepared by divine Providence for good Ends Thirdly because by such fraudulent Conveyances in holy Things holy Things in direct motion and issue and not per accidens are disesteemed the most excellent Truths of God question'd and Men become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God and Atheisticall Fourthly because as evill produces evill and false Actions produce false speeches in the same Subject so much deceit of the Tongue is produced by this deceit of the Heart and action before and after it as pernicious Lying impertinent Equivocation multiplication of idle Words And lastly Because the Devill is the Father of Lies and of double dealing and the old heathenish Priests his impious Instruments were expert in reducing to praxis this pious Art the Holy Ghost is the Author of all Truth and of Holy simplicity Therefore these being so different in their Causes Meanes Ends may not be joyned in their Terms and Logicall Predications and fraud cannot be pious nor piety fraudulent CHAP. XXXIX HAD my Adversary said that Scripture hath been prostituted by some Papists to sanctify the licentiated Stews at Rome I should have come to his hand as a Hauke to the Lure and zealously protested against them First because the Evill in this Permission doth infinitely surmount and preponderate the Good as appeares by the consequents more by thousands being incouraged in this permission to the most grievous Commissions of Adultery Fornication and other Uncleannesse than the Good is or can be that the filth and stinke of the common sinke is restrained from certaine Houses Secondly because the filth might be more perfectly restrained by severe Lawes and a Coercive Power Thirdly this publike permission of the Stews is not like the permission of Usury because in Fornication Adultery c. the Actors both sin but in Usury the Taker or Borrower upon whom he that permitteth Usury keeps the single Eye of his Intention Sinneth not his Concurrence being materiall not formall and he not willing but un willing Fourthly because God hath dealings towards sin before the Commission prohibendo by forbidding it impediendo by hindering it permittendo by suffering it as after the Commission ordinando ad bonum by actuall and executionall ordering it to good ignoscendo by pardoning it puniendo by punishing it and this Permission of the Stews is larger than the divine Permission in such a latitude for God sometimes in all places absolutely hindereth sin but in the Reign of this Permission of sin by the Romanists there is no absolute hinderance there being so much of furtherance on their parts and there is but a dull cool and weak prohibition in consideration of penalties to be inflicted upon sense and these only of all humane Acts work effectually upon a Soul steeped in the Lees of corrupt Nature Fiftly because this permission proves a double Allurement to the single Clergy Lastly because the Jews there are greatly disturb'd and nardened by this Permission And I should have garnished this Reason with a prevalent Example commended to Eternity by Bishop Espenceus who relates of a Jewish Maid that she renounced the Jewish Religion and became a Christian that she might freely exercise the Romish-Christian Art of Ribauderie not unsoundly permitted as amongst Christians but soundly punished by the Jews And the Bishop bewailes the sadnesse of the matter with many a mournfull Accent Dici nequit quàm incredibili Christianorum Esp●ncaeus de Contin l. 3. cap 4. tum pudore tum etiam eorum qui verè tales sunt cordolio factum est ut Judae filiae scort●rs non liceat Dei filiae liceat Imò Israelis filia meretricari non aliter ante possit quàm facta per Baptismum sanctum Christi soror filia It cannot be said with what incredible shame of Christians and also with what heart-griefe of such as are truly such it is come to passe that a Jewish Daughter may not become Whore a Daughter of God may Yea that a Daughter of Israell cannot otherwise play the Harlot than when she is made by Holy Baptism the Sister and Daughter of Christ She was made so quoad externan● apparentiam according to outward appearance and she had been really made so remotis impedimentis ex parte Subjecti had the impediments been removed on the part of the Subject CHAP. XL. ROme I Honour thee in thy Truths which are many and excellently obeyed by many But I detest thy Corruptions and I see a large Field before me and could proceed farther against them should I not wander beyond the Lines of Communication with my Matter Finally therefore Had my Adversary said that the Scriptures have been rifled spoil'd exanimated and murthered by some Papists of the Jesuiticall Division to set aloft the Scarlet-coloured practise of the murdering of Princes in the dark by private and obscure Persons I should have cried Murder and Treason too and have fortified my selfe in the Preamble with the forerunning History of the preposterously-Heroicall M. Claudius Paradinus in Heroïcis Courtier of Millain Andreas Lampugnanus who when he desired to Murther Galeazus Marius the Millain-Duke for a Tyrant did practise it long before by stabbing privately the Duke's Image that his hand might not shake or he misse his aim in his stabbing the Duke

Plummet to move altogether and run within their own small Sphere and Circle and so they would shoulder it with the tallest Divines because they have been Abecedarii and can after much hammering and stammering and many a smarting Lash put the Letters together and cast a spell I shall never be so forward and hardy as the late English Rabbi Dr Featly who delivers for positive Dr Featly in his Dipper dipt not far from the beginning and avouches plainly That no Translation is authenticall or the Word of God But I shall touch every suspicious Text of a Translation with the Lydius Lapis of the Originall And if I make a false step let the Learned tread upon me and crush me I answer therefore to the shallow thoughted Censurers in St Gregory's St Greg. Homil. 7. in Ezech. D. Tho. 2. 2 q. 43. art 7. Words alleaged by the Angelicall Doctor Si de Veritate scandalum s●mitur utiliùs nasci permittitur scandalum quàm Verit as relinquatur If a Scandall be taken from Truth the Birth of a Scandall is more profitably permitted than Truth may be relinquished The Scandall is passivum non activum passive not active non datum sed acceptum not given but taken CHAP. VIII VVHereas Christ the Son of the living God by his Humanation his Passion and his Death is the Universall Cause of our everlasting Life and Salvation And whereas Universall Strength or Virtue even in these naturall Things is not bowed to us and applied to particular effects but by particular causes it was convenient and reasonable that some Remedies should be prescribed and adhibited to us in a ruinous Condition that should as particular causes convey and confer to us the Virtue of the Cause which is Universall These excellent Remedies are the Sacraments And as the second Causes and Instruments of the first and particular Causes attend the worke of the Universall Cause So these our Sacraments are the means and Instruments of Christ for the effecting of his divine and saving Worke upon us And because there are always required to the worke of the principall Cause proportionable Instruments it was congruous that these our Sacraments should be presented to us under practicall and visible Signes and efficacious Words which are audible the Universall Cause of our Salvation being the Word of God Incarnate and made sensible by assuming humane Nature elevating it in the Person of Christ And because there is no salvation without Grace as being previous and singularly proportionable to Glory it is likewise conformable to right Reason and Measure that Sacraments should be the divine Instruments of Grace in us not as introducing the last effect of Grace by their virtue but after the manner as the Sun and a man beget a man which notwithstanding touch not in their operation the Essence of the Intellective Soule because it comes ab extra from without by Creation and is not educed ex potentia Materiae from the passive power of the Matter And therefore as the materiall Causes of our production in Generation are attendant only upon the last disposition of the Matter and aime precisely at the union of the Soule with the Body So the Sacraments doe not physically produce Grace it selfe being a supernaturall and proper gift of God the sole fountaine of Grace but only touch inclusively the last disposition to it pretending to the Union and moving God to the production of it in a worthy Receiver In relation to which virtus motrix moving virtue moving the Will of God upon his promise the Prophet Micah saith Thou wilt cast all their Mich. 7. 19. sins into the depths of the Sea Where Arias Montanus notes out of the Rabbins that it was customary with Benedictt Arias Montan in Mich. ex Rabbinis in Misnaroth the Jewes to throw all things they did execrate and abominate into the Lake Asphaltites called Mare Mortuum the dead or salt Sea And conformably the Indians who had expressed in them some footsteps of Judaisme being now lightly impressed expresse their sins in writing or by some other Symboll which they cast into a River that it may be carried into the Sea out of all sight and memory as Acosta hath deliver'd to Acosta li. 5. de novo Orbe cap 25. memory from his owne sight But our Prophet alludes properly to the drowning of Pharaoh in the Red Sea which was a type of Baptisme made blood-red by the death of Christ and in the which our Aegyptian sins are destroyed Whence Theodoret Theod. Rupert in hunc locum and Rupertus doe here by the depths of the Sea allegorically understand Baptisme And Saint Gregory drawes out in a long-spun thread this efficacy of Baptisme from the drowning of the Aegyptians and inferres Qui ergò dicit peccata in Baptismate funditùs Gregor Magnus in lib epist ep 39. ad Theoctistam Patriciam non dimitti dicat in Mari rubro Aegyptios non veracitèr mortuos He therefore that sayes our sinnes are not forgiven in Baptisme may as truly say that the Aegyptians were not drowned in the Red Sea and if he will give this he must grant the other And he fortifies himselfe with a reason of Proofe Quia nimirum plus valet in absolutione nostrâ veritas quùm umbra veritatis Because the Truth is of more validity in our deliverance and absolution than the shadow of the Truth The Nicen Creed is after Scripture the warrant of these writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symb. Nicen. I beleeve one Baptisme for the remission of sins CHAP. IX THe Signes also and Matter of the Sacraments are by divine Institution most divinely and conveniently instituted Behold this divine conveniency in Baptisme wherein we are spiritually regenerated which analogy to material generation For Whereas materiall Generation is Motus vel mutatio de non-esse ad●●sse A Motion or mutation from not-Being to Being and Man in his first Being is for the transfusion of Originall sin debarred of his first Birthright the prime infusion of spirituall Life from the which he doth afterwards analogically recede more and more as he is more and more implicated in the bonds and sins of Death it was orderly that unto Baptisme which is the Laver of spirituall Regeneration there should be ascertain'd on the part of the Sacrament and annexed the spirituall virtue of washing away and removing sin by the infusion of Grace and of translating by the same Grace man to a gracious life above Nature And because Signum respondere debet significato the signe must alwaies and signally answer to the thing signified and the ablution of the outward filth of the body is effected instrumentally by water it was consonant for the practicall signifying of the spirituall and inward ablution of sin that this initiatory Sacrament should be dispensed outwardly with water sanctified by the word of God And as one thing is once only generated so is it concordant that Baptisme once rightly