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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	case_n	christianity_n	great_a	22	3	2.1286	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00887	The life and gate of Christianitie entreating of the sacrament of baptisme, deuided into five bookes. Contayning the effects, the mater, the forme, the baptiser, and the partie baptised: with the reasons and use of all the auntient rites and ceremonies. ... Composed, gathered, and written by O.A. ...	Almond, Oliver.	1614 (1614)	STC 11; ESTC S100511	119,637	234

may be sure of their Saluation only by faith Also they extinguish and condemne the two principall effects of Baptisme that is Remission of sinnes and infusion of inherent grace wherby the soule is cleansed and iustified Although this be contrarie to Christs owne wordes who expresseth the necessitie of Baptisme vnto all saying Ioan. 3. Nisi quis renatus c. Vnlesse euerie one be borne againe of water and the holy Ghost he can not enter into the Kingdome of heauen Also that Baptisme doth remit sinne the aunciēt Fathers when they compiled and made the Nycen Creed which is one of the three Creeds beleeued of all Protestants haue these wordes Confiteor vnum Baptisma in Remissionem Peccatorum I Confesse one Baptisme vnto Remission of sinnes Some will haue it onlie an externall washing no internall cleansing And the Anabaptists exclud all Infants and Childrē from Baptisme and onlie will admit such as haue the vse of reason are aged mē of vnderstāding Take heed therfore Curteous Reader of this daungerous doctrine beware of these wicked brood who hack and hewe pill and poll yea cut downe euen at the root this tree of life planted in Paradise by God himself instituted by Christ in the Church as the onlie ordinarie meanes gate and entrie to saluation They will haue it vsed onlie as a Commaunded Ceremonie to incorporate vs as the members of the Church and as a bare sign● and seale of Iustice not as the ordinarie meanes for all to saluation not as conferring grace inherent not as cleasing and washing the soule internallie not as remitting sinne And so cutting downe by the roote the efficacie force vertue and power of this Sacrament which is to ayme at the ouerthrowe of all Christianitie For if no Baptisme no Christianitie no Christianitie no Christ Vigila ergo Vale. Be watchfull therfore and so farewell This 30 of Iulie 1614. Thy true friend and well willer in Christ O. A. The generall Pointes contayned in this treatise are fiue 1. First of the effects of this Sacrament and the necessitie therof to Saluation 2. Of the two essentiall Parts of Baptisme that is Concerning the matter and the forme the water and the word 3. Of the Baptiser that is of the ordinarie minister to whom by office function or Commission it belongeth to Baptise or the Extraordinarie who are allowed to Baptise in case of necessitie as the layeman midwife or any other woman 4. Of the Parties who are to be Baptised as Infants and Children and such as haue vse of reason as aged and men of vnderstanding 5. Of the reasons vse and antiquitie of the Rites and Ceremonies of this Sacrament THE FIRST BOOKE OF THE LIFE AND GATE OF CHRISTIANITIE ENTREATING OF THE EFFECTS OF THE SACRAMENT OF BAPTISME CAP. I. VVhat a Sacrament is and why God would vse externall sensible things for the Sanctification and Iustification of man AFTER our most great Almightie and good God had taken by the singular benefit of our Redemptiō mankind into his guardion safe-keeping and protection being corporall and carnall men I say consisting of flesh and bloud would of his ineffable omnipotēcie power and singular goodnes conferre and giue vs his inuisible grace vsing and appoynting externall elements and creatures as it were condescēding to the weaknesse of our natures state condition Chrys ho. 60. ad populum 83. in mat and necessitie where vpon S. Chrysostome sayeth Si incorporeus esses nuda incorporea tibi dedisset dona sed quoniam anima corpori inserta est in sensibilibus intelligibilia tibi praebet If thou werte a man incorporeus without bodie flesh and bone God had giuen thee gifts ba●e vncouered and vncorporate but because thy soule is inserted and put to thy bodie in sensible things subiect to sense he doth offer vnto thee things of vnderstanding Wherfore a Sacrament is defined to be A Signe of an holie thing or A visible forme of an inuisible grace Or â Sacramēt is A matter or thing subiect to our senses which hath by the institution of God power both to sign●fie and also to effect sanctitie and Iustice Or it is that by which the Diuine power vnder the couer of visible things doth worke mo●e secretly saluation health and sanctitie in the soule of man And such is the wisdome of God to vse and institute these inferiour and base creatures wherby it may clearlie appeare that the grace which is giuen by these Sacraments proceedeth from God onlie And for this cause Christ did giue sight vnto the borneblind man with myre and dirte made of spittle Ioan. 9. and did not vse anie pretious oyntments that it might appeare to come from Christ God alone ad by his instit●t on to worke his effect This is the power of God onlie by base and bare externall elements according to his institution word to worke internall effects Gen. 1. Ipse dixit facta sunt He sayd the word and it was done CAP. 2. What Baptisme is how it is defined and what are the effects in generall IT may be defined briefly out of the third of S. Iohns Ghospell Ioan. 3. Ephes 5. and out of the fifth of S. Paule to the Ephesians to be the Sacrament of Regeneration by water in the word of life It is called Regeneration or second birth in respect of our naturall and carnall birth As no man can enter into this world nor haue his life and being in the same vnlesse he be borne of his carnall parents no more can any man enter into life and state of grace which is in Christ or attaine to life euerlasting vnlesse he be borne of water and the holie Ghost You must vnderstand that I say it is by water for it is not the water it self that is the element permanent but the lauer ablution washing or the vse of water And therfore S. Paule sayeth That Christ so loued his Church Ephes 5. that he deliuered him self for it that he might sanctifie it cleansing it by the lauer of water and making vs safe by the lauer of Regeneration And as by the washing of the water the bodie externallie is cleansed so also by the water and word by the vertue and power of this Sacrament and operation of the holy Ghost the soule internallie is sanctified and borne anewe in Christ Iesus Or we may make a more full definition or rather an absolute description of Baptisme containyng the matter forme institution effects and necessitie therof to saluation saying Baptisme is the first and principall Sacrament of the newe lawe and Gospell consisting according to to inisttution of Christ in an exteriour ablution and washing of the bodie with a due and lawfull pronuntiation of the forme of words which is of necessitie to Saluation for all sortes of people as well children and Infants as those of riper yeares aged or men of vnderstanding and we receyuing by this Sacrament a full and perfecte remission of

not necessarie to Rebaptise them againe or else they must needs confesse that they had the Sacrament sufficiētlie and auaylable being administred by Lay-men although there were mortall sinne committed in the administration because some essentiall parte was nor performed And thus they cast them selues into manie incumbrances and inconueniēces which might be auoyded by admitting priuate Baptisme by a Lay-man in case of necessitie conforme to the Traditions of the Apostles the practise of the Church and consent of Fathers CAP. 6. VVhethe the midwife or any other woman may in case of necessitie Baptize CAluin detesteth the midwife Caluin Cont. VVest pa. 157. 128. and contendeth that it were better that the Infant should die without Baptisme then to giue power or allow a woman to Baptize let the necessitie be neuer so great And our Puritans at home following M. Caluin are verie peeuish froward and obstinate in this poynt For they will by no meanes grant that the midwife or any other woman may lawfullie in case of necessitie what soeuer Baptize This hath bene a great Controuersie betweene the Puritans and the Protestants but the Protestants haue in some sorte yeelded for they haue reformed their Communion-booke Booke of Com. Pray Baptis and that libertie which was before for midwifes is blotted out taken away And by the way we may note that the Puritans in this poynt disagree and depart from their first Euangelist martin Luther and the Protestants in thus yeelding from them selues Also the Puritan partie in their letters to their friends at Oxford write that King Iames the first day of their Conference In the end of the booke of Cōfer was so earnest against Priuat Baptisme of women that he should say That he had as liefe liked as well that an Ape as a woman should Baptize But of my Conscience I thinke they misreport his maiestie Let vs but consider that the principall Agent in Baptisme is Christ and that he onlie as the principall cause doeth worke the effect therof and that man is but the Instrumentall cause and minister onlie of Christs If then in the absence of the Priest who was by Christ appoynted as the ordinarie minister of this Sacrament the Lay man in case of necessitie may lawfullie supplie his roome and Baptize as I haue proued before why may not also in the like case of necessitie the woman supplie the place of the man in his absence Cap. 3. The difference of the sexe in this case of necessitie whether it be male or female is nothing But because the man is the head of the woman 1. Cor. 11. and Christ the head of the man the woman ought not to Baptize in the presence of the man nor the Lay-man in presence of the Priest Christs minister And for that it is not conuenient nor decent that men should be present at the birth of Children the Church hath commaunded that the midwife vpon payne of sinne learne distinctlie the forme of Baptisme because she hath speciall licence and commission in danger of death to minister this Sacrament It is true that the fourth councell of Carthage doth forbid women to Baptize that is Concil Carth. cā 99. 200. publikelie or with solemnitie or in the presence of men or not in case of necessitie and so all Canonists vnderstand Also it is thus at this day obserued commaunded and onlie permitted that women priuatlie in case of necessitie and when it is not fitte men to be present to Baptize For Confirmation that women may Baptize we haue an example in Scripture of Sephora Moyses wife Exo. 4. she circumcised her sonne in case of necessitie and although Moyses was present yet he was sore sicke vexed with an angell threatned death that he could not performe it himself For no doubt although he had delayed it at that tyme if he could he would haue donne it himself and therfore signified to his wife that she should doe it which when it was done Moyses was deliuered from that sicknesse or vexation of the angell But Circumcisiō was a figure of Baptisme Therfore as in circumcision so also in Baptisme in case of necessitie as Sephora did the one why may not the midwife doe the other It is a world and wonder to consider that these kind of men can approue and allow a woman to be head of the Church and not permitte in case of necessitie a woman to Baptize Wheras otherwayes for want of this Sacrament the Infant were in danger to perish eternallie as hath bene proued Obiect But against this fact of women Baptizers they alleadge these places of S. Paule That women should hold their peace in the Church 1. Cor. 14. 1. Tim. cap. 12. And that he would not permitte them to teach but be Silent Therfore say they they ought not to Baptize nor to minister anie Sacrament True it is in deed and they may wnderstand if they will Sol. that S. Paule doth forbidd women publiklie to preach or teach in Churches or publike assemblies for that it is the proper function office committed by Christ onlie to Bishops and Priests yet I thinke they will not denie nor no man can mislike but women may lawfullie admonish instructe and teach priuatlie both women and men and children and olso deliuer their mind concerning matters of fayth doctrine good life and pietie And this is confirmed when Priscilla and Aquila tooke priuatlie Apollo the eloquent Iewe Act. 18. who preached and taught Iesus but not sufficientlie grounded and they women instructed him expounded vnto him diligentlie the way of our Lord. Wherfore we doubt not but that a woman may lawfullie in extreamitie in danger of eternall saluation of the poore Infant priuatlie Breden li. 1. c. 51. Coll. sacra Baptize and minister this Sacrament And for farther confirmation hereof you may read a miracle related by Bredenbacius In the yeare of our Lorde 1579. it happened in Amsterdame that a Catholike woman being married vnto a Caluinist and deliuered of a child she caused the Infant priuatlie to be Baptized by a Catholike woman of her own profession in Religion because she would be sure her child should be trulie Baptized So it fell out that the husband being hotte and earnest on the contrarie caused the child to be brought to a publike preachind where after the sermon the minister being readie in the assemblie of people to Baptize the Infant sodenly he became dumbe not able to speake one word Wherat the Father being astonished tooke his child in his armes came home to his wife charged her to tell him the truth whether she had not caused the child before to be Baptized Catholiklie according to her professiō She cōfessing the truth sayed that it was soe Whervpō he with the rest of his familie seing the worke of God were conuerted frō their heresie became Catholikes were reconciled vnto the Church so liued died This question was moued