Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	faith_n	grace_n	lord_n	6,870	5	3.6136	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67270	Baptismōn didachē, the doctrine of baptisms, or, A discourse of dipping and sprinkling wherein is shewed the lawfulness of other ways of baptization, besides that of a total immersion, and objections against it answered / by William Walker ...	Walker, William, 1623-1684.	1678 (1678)	Wing W417; ESTC R39415	264,191	320

Vtiturque ea voce eâdem significatione Plinius lib. 15. c. 5. Et Paralyticum cujus fit mentio Joh. 5. idem Cyprianus ep 76. clinicum vocat eò quòd 38. annos in infirmitate fuisse dicatur Spondan Epit. Baron an Chr. 254. p. 269. Et in lecto quidem aegrotantes baptizabantur quod prolixè ostendit Cyprianus in ep ad Mag. Magdeb. cent 3. c. 6. col 126. Quaesisti etiam frater charissime quid mihi de illis videatur qui in infirmitate languore gratiam dei consequuntur an habendi sint legitimi Christiani cò quòd aquâ salutari non loti sint sed perfusi D. ep 7. l. 4. Nos quantum concipit mediocritas nostra existimamus in nullo mutilari debilitari posse beneficia divina nec minus aliquid illic posse contingere ubi plenâ totâ fide dantis accipientis accipitur quod divinis muneribus hauritur Id. ib. In Sacramentis salutaribus necessitate cogente deo indulgentiam suam largiente totam credentibus conferunt divina compendia Id. ib. Nec quenquam movere debet quòd aspergi vel perfundi videntur agri cùm gratiam dominicam consequantur quando Scriptura sancta per Ezekielem Prophetam loquatur dicat Et aspergam super vos aquam mundam mund ibimini ab omnibus immunditiis vestris c. Vnde apparet aspersionem quoque aquae instar lavacri salutaris obtinere Idcirco quantum concipere sentire nobis datur mea sententia haec est ut Christianus judicetur legitimus quisquis fuerit lege jure fidei divinam gratiam consecutus Id. ib. Hoc denique rebus ipsis experimur ut necessitate urgente in aegritudine baptizati gratiam consecuti careant immundo quo antca movebantur laudabiles ac probabiles in Ecclesia vivant plusque per dies singulos in augmentum coelestis gratiae per fidei incrementa proficiant Id ib. when the baptizing of sick persons in their beds which must be done by way of affusion or aspersion was no rarity in those days which persons from their being baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their beds were called Clinics as Musculus telleth us briefly and Spondanus more largely And for proof thereof the Centuriators truly refer us to S. Cyprians Epistle to Magnus l. 4. Ep. 7. In which Epistle he doth prolixly shew to that Magnus what was his opinion touching them that were baptized in their weakness and languishment and answers that question proposed by Magnus to him whether those that were so baptized were to be accounted lawful Christians in regard they had not been so baptized as could properly and strictly be called a lotion but rather a perfusion that is not being carried to the water and there washed with it but having water brought to them and in sprinkling drops poured on them And to the point he answers that he conceives that the divine benefits can in none be maimed and weakned that is as I conceive his meaning to be there is never the less grace of God bestowed in baptism for the littleness of the water wherewith one is baptized where there is no defect of Faith in the Giver and Receiver And that in the wholesome Sacraments when mans necessity compels him to seek and God is pleased to bestow his indulgence divine compendiums do the whole business for believers And that none ought to be troubled at it because sick persons are seen to be sprinkled or to have water shed upon them when they are baptized being they read in several places of Scripture mentions of sprinkling of water for purifications from uncleanness even natural as well as legal Whence he conceives it apparent that in Baptism even the sprinkling of water is as good as other washing with it And declares that according to his opinion whosoever shall in the Church by the law and right of Faith have obtained the divine grace that is be baptized even though by sprinkling as by the subject of this discourse it must necessarily be understood is to be accounted a lawful Christian And in fine appeals to the experience which was had how free some were from that foul spirit which they were troubled withal before how laudably and commendably they lived in the Church how by the increasing of their Faith they every day grew more and more in heavenly grace who upon urgent necessity had been Baptized in their sickness Which so clear and full an evidence from so eminent a Father and Martyr as St. Cyprian and so early in the Church as he was should methinks be of mighty weight to satisfie even the nicest scrupulosity of any sober doubter in the case § 35. In this same Century an Chr. 261. Romanus urceum afferens cum aqua opportunitatem captavit quae eum offerret Laurentio ut baptizaretur c. Act. S. Lauren. p. 588. was the Martyrdom of S. Laurence In the Acts of that Martyr it is related how one of the Souldiers called Romanus bringing with him a Pitcher of water and by this instance we are informed how baptisms were privately administred in times of persecution Item scribitur in passione beati Laurentii quòd Romanus attulit urccum cum aquâ tunc non fuit immersus patet ergo So Bonaventure argues from this instance against a total immersion l. 4. dist 3. art 2. q. 2. Romanus autem accedens ad Laurentium cum urceolo aquae fecit se baptizari ab co Quod cum audisset Decius de Romano cum decollari mandavit Anthonini Histor par 1. Tit. 7. c. 8. fol. 91. col 1. And Surius in the life of S. Laurence tells that as he was going to his Martyrdom one Romanus a Souldier brought to him a Pitcher of water that he might be baptized of him as he went which in that case must needs have been done by pouring water upon him Fudit aquam super caput ejus B. Taylor Duct Dubitant l 3. c. 4. S. 13. n. 9. p. 644. even to persons in prison as to Basilides before mentioned watched an opportunity to offer it to St. Laurence that so he might be baptized and at length obtained his desire which saith Bp. Taylor in that case must needs have been done by pouring water on him Had that holy Martyr who had the courage to die for the Truth thought it to be an erroneous practice to baptize by any other way but that of immersion and that the baptism administred any other way had been a meer nullity in it self and but a mockery of the baptized nothing more but the throwing of a little water in his face as some are pleased in their drollery to call our most Holy Baptism he would not upon any terms have consented to it he could not by any means have been prevailed upon to do it His doing it then is at once an instance of the thing and an argument of his approbation of it which yet had

wherein they who are in the Covenant of God are by a Minister of the Church according to the Institution of Christ sprinkled with water and washed to signifie seal and confer the inward washing of the Soul from sin So others to the same purpose Voss de Bapt. p. 345. § 3. Hence also among the Fathers Cur verò liquore corporis sordes abluente Sacramentum hoc perfici mandavit Jesus in causâ est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter ablutionem externam quae Aquâ fit internam quae fit sanguine Spiritu Christi Voss de Bapt. Thes 4. p. 347. Neque enim aquâ lavat animam sed priùs ipsa lavatur spiritu ut alios lavare spiritualiter possit D. Hieron adv Luciserian Felix Sacramentum aquae nostrae quâ abluti delictis pristinae caecitatis in vitam aet●rnam liberamur Tertul. de Bapt. Non ideo abluimur ut delinquere desinamus sed quia desiimus quia jam corde loti sumus Id. ib. Nulla distinctio est mari quis an stagno flumine an fonte lacu an alveo diluatur Id. ib. Hortandi sunt homines tunc se potiùs interimere cùm lavacro sanctae regenerationis abluti universorum remissionem cep●rint peccatorum D. Aug. de Civ l. 1. c. 27. Ablutos homines purgantibus undis Nomine sub sancto patris natique lavate Juven Lavamur igitur in baptismo quia deletur chirographum damnationis nostrae gratia hac nobis confertur ne jam nobis concupiscentia noceat si tamen à consensu abstincamus D. Bern. Serm. 1. de Coen Dom. Divinae autom gratiae lavacrum non corporis sed animae maculam sordesque mundare consuevit D. Chrysost ad Baptizandos Considerantes ac scientes quòd templa dei sint membra vestra ab omni faece contagionis antiquae lavacri vitalis sanctificatione purgata D. Cyprian de Habit. Virg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. 2. Apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. Quanquam ad simplicom actum competat similitudo ut quoniam vice sordium ●elidis inquinamur aquis abluamur Tert. de Bapt. Edit Rigalt p. 257. Quid est baptismus Christi lavacrum aquae in verbo D. Aug. Tract 15. in Evang. Job In Christo igitur baptizari significat credentes in eum ablui Damasc de Orthod fid l. 4. c. 10. fol. 148. a. Accepit rex Eduinus cum cunctis gentis suae nobilibus ac plebe perplurima fidem lavacrum sanctae regenerationis Beda Eccles Hist Ang l. 2. c. 14. A manè ad vesperam nihibaliud ageret quàm confluentem co de cunctis viculis ac locis plebem Christi verbo salutis instruere atque instructam in fluvio Gleni qui proximus crat lavacro remissionis abluere Id. ib. Quid est baptismus Christi Lavacrum aquae in verbo Id. in Ephes 5. fol. 234. E. Si vultis ablui fonte illo salutari quo pater vester ablutus est potestis etiam panis sancti cui ille participabat esse participes Sin autem lavacrum vitae contemnitis nullatenus valetis panem vitae percipere Bed Ec. Hist l. 2. c. 5. fol. 63. when they speak of the Sacrament of Baptism we meet with frequent mentions lavandi abluendi diluendi lavationis lavacri c. of washing cleansing laver c. So saith St. Hierom. for indeed the water doth not wash the Soul but first it self is washed by the Spirit that it may be able spiritually to wash others So Tertullian Happy Sacrament of our water wherewith we being washed from the delinquencies of our pristine blindness are freed into eternal life Again we are not therefore washed to the end that we may leave sinning but because we have left it because we are in heart already washed On supposition it were lawful for men to kill themselves then saith St. Aug. were men rather to be exhorted to kill themselves when being washed in the laver of holy regeneration they shall have received the remission of all sins And so others also speak Ecce venturi estis ad fontem sanctum dilucmini baptismo salutari lavacro regenerationis renovabi●ini critis sine ullo peccato ascendentes de illo lavacro omnia quae vos peccata persequebantur ibi delebuntur D. Aug. Serm. 119. de Temp. Cùm de illo sanctissimo lavacro novi natalis ascenditis Tertul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Martyr Apol. 2. § 4. And from hence it is that even the very Font it self wherein men are by that Sacrament cleansed from the filth of their birth and life hath the name of laver given unto it When ye go up out of that laver saith S. Aug. ye shall be without all sin And so Tertul. When ye ascend out of that most holy laver of the New birth And so others § 5. And no wonder when under such like words as these is this holy Sacrament proposed in several places of the Sacred Scriptures It is called by S. Paul Tit. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as St. Hier. translates it lavacrum regenerationis as we the washing of regeneration The same St. Paul writing to the Corinthians saith to and of them 1 Cor. 6.11 And such viz. as those were whom he had reckoned up in the two foregoing verses were some of you but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are or ye have been washed but ye are sanctified but ye are justified in the name of our Lord Jesus and by the Spirit of our God i. e. ye have been washed in baptism sanctified by the Spirit of our God and justified in or by the name of our Lord Jesus Christ Again saith he to the Ephesians c. 5. v. 25 26. Husbands love your wives even as Christ also loved the Church and gave himself for it That he might sanctifie and cleanse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lavacro aquae in verbo as Vulg. Lat. renders it that is as we with the washing of water by the word that is in or by Baptism And in these his expressions to others he speaks but suitably to what had by another been spoken to himself even by Ananias who as it were to intimate unto him that the nature of Baptism did principally consist in the washing of man from the guilt and stain of sin mentions that and nothing else but that as the design of it when he exhorts him to be baptized And now saith he Act. 22.16 why tarriest thou Arise and be baptized and wash away thy sins calling on the name of the Lord. Much after the rate of St. Peters exhortation to the converted Jews Act. 2.38 to repent and be baptized in the name of Jesus Christ for the remission of sins promising therewithal as an inducement thereunto their receiving the gift of the Holy Ghost § 6. By all which it appears that as well in the judgment of Ancient as of Modern Divines Aquae proprietates in

dipped her self and they whilst she came up out of the water turned their faces another way and departed Men I say and Women and so many of them and in the midst of a populous City and at noon-day going all together into a Pool and there dipped stark naked for none can imagine that either they would be dipped all over in their present wearing apparel or if that were allowable as it was not usual among the Jews that they had brought any Garments with them suitable to the action on that suddain and unexpected unforeseen and unforethought of occasion is a thing so far beyond all probability as to be without the bounds even of all credibility And especially when it may be considered that there was no necessity the excuse many times of indecent actions for it a much easier and more decent way of baptizing being to be had even by immersing their heads into vessels of water with much facility especially by the hands of so many assistants as were upon the place ready thereunto brought thither for that purpose or else by taking water out thence as we do now out of our Fonts and sprinkling them with it or pouring it upon them or yet else if the action must needs be done at a Pool or River by dispersing themselves in several companies some to that Pool others to several parts of the Brook Cedron or such other places of conveniency as the City might afford and there either sprinkling or pouring water upon them or else immersing their heads into water which might well enough be done without a necessity of that immodest way of putting off all their clothes and appearing stark naked in mixed company And now let the unbiassed Reader judge what probability there is of their being totally dipped and how far it is from being improbable that they were otherwise baptized § 7. I proceed to another instance viz. the Baptism of St. Paul himself Act. 9. He had seen a Vision by the way from Jerusalem to Damascus and that an astonishing one such an one as made him fall to the earth v. 4. such a sight as made him blind v. 8. Upon that he was led to the City and there whether in that Consternation or other Prophetick rapture or Penitential exercise of Mortification he continued three days and did neither eat nor drink After three days comes Ananias sent from God unto him opens his eyes declares unto him the design of God in this dispensation exhorts him to arise and be baptized in order to his further adaptment for the Service whereto God had designed him He comports with the Will of God and arose and was Baptized But how By a total immersion of him That is not said Nor is it in the least probable First consider the time of the year when it is supposed to have been done on the five and twentieth day of January the sternest and severest Season of all that cold Winter quarter Then consider the weakness of the Person a man first so enfeebled by an extraordinary Vision that he was not able to go or stand but fell to the earth and was fain to be led by others and then continuing after it three whole days together without eating or drinking Thirdly consider that his baptizing was in the time of his weakness and before he had received any meat to get strength v. 18 19. And now after all this let the impartial Reader judge what probability there is in it or rather how utterly improbable it is that under those circumstances he was baptized by a total immersion and how much more probable it is that water was brought to him that was not able to go to it and he more gently aspersed with it that was too weak to endure the severity of a total immersion into it or yet that if there were any dipping in the case it was but his head or perhaps no more than his face that was dipped and how far after Ages are from being to blame in consulting the healths and lives of their weak Infants at their baptizing by only aspersing or affusing water on them when they see in the Word of God such great probabilities of this dear chosen Vessel 's being so baptized § 8. There is a Third instance looking this way in Act. 10. I cannot pretend to a certainty from thence more than from any other place only methinks there is something of probability of a baptism by aspersion in it and no certainty of a total immersion more than can be drawn from the bare signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have long since shewn to have no such cogency in it that way as necessarily to infer a total immersion of the party to whom it is applied where-ever it is used St. Peter being sent for by Cornelius to Caesaria and being authorized by a Vision to go to him upon his sending immediately after he was come preached the Gospel to him and his company Whilest he was preaching the Holy Ghost fell on all them which heard the Word v. 44. St. Peter seeing them thus baptized before-hand with the Spirit concluded it but fitting that they though Gentiles should be also baptized with water v. 47. and thereupon commanded them to be baptized in the Name of the Lord. v. 48. And though their baptizing be not expressed yet it is but rational to conceive they were baptized By the last words in the Chapter which express their desiring of him then to tarry certain days it seems as if they had not gone out of his presence but had continued with him all the time of their baptizing which was performed betwixt his commanding them to be baptized and their desiring him to tarry Then they went not out of the House then the inconveniencies of a total immersion incline to believe the baptizing was by a way of less inconveniency especially when the Apostle's manner of expression when he argues from their inward baptism to their right unto an outward baptizing is considered v. 47. Can any man forbid water that these should not be baptized who have received the Holy Ghost as well as we He doth not say can any Man forbid them we may suppose going abroad to the water to be baptized therein but can any Man forbid water we may suppose to be brought hither that they may be baptized therewith As if he had said The Holy Ghost having in this place already begun and done his part of baptism in falling upon them it is but convenient that in the same place we should do our part and baptize them with water also that so they may not go away with a half baptism but have their baptism completed Therefore let even some water be brought hither and let them be sealed with the outward affusions of that upon their bodies who are already sealed with the inward effusions of the Spirit upon their Souls I cannot I say pretend hence invincibly to prove they were not dipped