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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	church_n	sacrament_n	8,839	5	7.1369	4	false

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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

or the Kingdom of heaven but that they may have remission of sins lest they perish eternally Maxentius in his confession of Faith We Baptize Infants although they are not yet capable of Reason Cent. 7. cap. 6. And by no meanes let Baptisme be denied to a sick Infant If any shall neglect it God will require the blood of that childe dying unbaptized at his hands Councel of Toledo 8. cap. 7. By the Obedience of Faith all ought to be Baptized Cent. 8. cap. 4. Beda on Ioh. 1. By the grace of Faith children being borne againe by the water of Regeneration are admitted to the Celestiall Joys Beda on Cant. 4. Why doth not the saying of the Lord Cent. 9. cap. 4. spoken to the Universall Church by the Prophet Isaiah I will bring thy seed from the East c. deter thee from thy perverse opinion How hast thou forgotten that in the Gospel which saith that Christ rebuked his Disciples for forbidding little Children to be brought unto him Dost thou not fear to doe that which no Christian ever durst doe For concerning Infants Baptizing though they know not the meaning of it Saint Siricius tells us that it was the generall rule and practise of the Church Hincmarus Rhemensis ad Hincmarum Laudanensem Children ought to be Baptized for by this Ordinance Cent. 10. cap. 4 our chast Mother the Church brings forth holy pure and innocent children Smaragdus in Epist Petri. Neither did they Baptize those only that were of yeers Cent. 11. cap. 6 but Infants also yea young and weak Infants The sonne of the Empresse was Baptized the third day after he was borne because hee was sick and like to die Schafnaburgensis As well Infants as others were Baptized in this Age Cent. 12. cap. 6. for Elianor and John the children of Elianor Queen of England were Baptized presently after they were borne Sigebert And Lewis the French King caused his Sonne Philip to be Baptized an Infant Baptizing of Infants was practised also in this Age Cent. 13. cap. 6 for Hugo saith That the Church prayeth for Infants to be Baptized not that it doubts of their Salvation but to teach that children are not saved by their owne merits or nature but only by grace Hugo on Psal 27. The Judgement of Modern Protestant Divines of Foraine parts touching Infants Baptisme Mercer ALthough there be no set time appointed for Baptisme as there was for Circumcision yet certainly it ought to be administred as soone as may be not that wee should doubt of their salvation that want Baptisme if they happen to die without it for we doe not ascribe so much vertue to the signe as that when it cannot be had we should question the reality of the thing signifyed Mercer on Gen. 17. Calvin It is to be noted that when a man is admitted into the Fellowship of Beleevers the promise is not only made to him but to his children Gen. 17.7 Therefore he which is not within this Covenant from his cradle is a stranger from the Church till he be brought in by the Doctrine of Faith and Repentance But then his seed begins to be of the Family of the Church Therefore Infants of Beleevers are Baptized by vertue of this Covenant which is made with their Fathers in their Name In this therefore the Anabaptists doe miserably deceive themselves Cal. Institutions against Anabaptists Sadcel If they understand Christs Institution of Baptisme to be necessarily continued in the Christian Church even to the end of the World and that the children of Christians ought to be Baptized even so do we understand and beleeve As it appeares in the confeson of the French Church Artic. 35. Sadeelis opera Theol. pag. 428. Junius All the Elect are to be Baptized into the body of Christ if moreover all of them as well Infants as persons of yeers ought to put on Christ then to separate them from the body of Christ and not to ingraffe them into Christ were a most wicked thing And againe when Infants are Baptized God doth both offer and conferre all the good things of the Covenant and ingageth himself unto it Iunius in his Thesis of Baptizing Infants Vossius Although Infants have not actuall Faith yet this ought no more to keepe them off from baptisme then meat ought to be denied them because the Apostle saith he that will not labour let him not eate Vossius Defence of baptizing Infants Infants borne of Christian parents ought to be baptized Polanus as may be proved by these arguments 1. All that are in covenant with God ought to be baptized but infants are within the covenant of grace 1 Cor. 7.14 And Christ blessed and consecrated infants Matth. 19. 2. Because to them belongs the promise of remission of sins by the blood of Christ Acts 2.38 39. 3. Because infants doe belong to the Church of God For theirs is the Kingdome of Heaven 4. Because they are redeemed with the blood of Christ and washed from their sinnes and so by the vertue of the holy Spirit have the thing signified why then should they be debarred from participating of the signe 5. Because the holy Ghost is promised to them yea they have the holy Ghost 6. Because they should be distinguished from the children of Infidels therefore the signe of distinction should be put upon them 7. Because the Apostles baptized whole families 8. Because infants were circumcised Polani Syntagma cap. de Bapt. The Anabaptists deale very presumptuously Aretius in denying infants to have faith but suppose they have not faith their parents have and their children are holy 1 Cor. 7.14 and doe belong to the Church and have the Spirit of God who administreth the true baptisme why therefore should they not be baptized shall our children be more unhappy then the children of the Jewes which were not debarred the signe of the covenant Is our baptisme inferiour to circumcision that it may not be administred to infants as that was but infants have faith in their kind their parents doe believe and they have the Spirit of God 't is our part therefore to hope well of them seeing election is one of the hidden secrets of God Therefore by no honest reason may baptisme be denyed to Infants Aretius com places loco 66. We ought to believe that Christ died for infants Brentius and that the Father is well pleased with them in him and that God is not onely the God of men growne but even of infants also In this confidence we ought to pray for the salvation of infants and to offer them in baptisme that being incorporated into the body of Christ by baptisme they may attaine eternall life Brentius on Luke 5. Pareus Circumcision and Baptisme doe agree in their principall ends 1. In that both doe signifie the grace of Christ justifying and regenerating by the blood and Spirit of Christ 2. In that both doe solemnly bind