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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	actual_a	original_a	sin_n	4,867	5	6.6897	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45397	The baptizing of infants revievved and defended from the exceptions of Mr. Tombes in his three last chapters of his book intituled Antipedobaptisme / by H. Hammond ...	Hammond, Henry, 1605-1660.	1655 (1655)	Wing H515A; ESTC R875	90,962	116

better they should be sanctified baptized when they have no sense of it then that they should dy unsealed uninitiated adding for proof of this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcision on the eighth day which was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an initial seal and yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to those that had no use of reason and in a lower degree the anointing of the posts which were insensible also was yet a means of saving the first-born After this t is true that he proceeds to consider those children that are not in any danger of death and of them he gives his opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the style which S. Paul useth when he speaks his own sense as that is other from the revealed will of Christ that staying about three years at which time they may be taught to answer somewhat though they understand it not perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this means they may be baptized souls and bodies by this great Sacrament of initiation But of this 1. It is is clear that it no way prejudges the doctrine and practice of the Church formerly set down and approved by him that infant children indefinitely considered might be baptized and if danger approched must how young soever they were which is as contrary to the Antipaedobaptist and so to Mr. T. as any thing 2dly That it is but his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or private opinion pretending not so much as to any part of the Church of that or former ages to authorize it 3dly That the state of children being so weak and uncertain that t is hard to affirme of any that they are not for the first three years in any danger his counesl for deferring will hardly be ever practicable to any 4thly That the deferring of which Nazianzen speaks is most probably to be understood of those whose parents are newly converted and themselves doubt whether they shall be yet baptized or no for to such he speaks in that place from p. 654. A. Lastly That the deferring till three years old if it were allowed would no way satisfie the Antipaedobaptists praetensions and so still the former passages ought be of force with all and no heed given to the whispers of Mr. T. and others as if this holy Father dissuaded baptisme in any age unlesse in case of danger when he clearly saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him in the tenderest age be baptized and consecrated to the Spirit In the same Century S. Ambrose must be placed being a writer about the year 380. he in his 10th Book Ep. 84. ad Demetriad Virg. speaking of those that made Adams sin no otherwise hurtfull to posterity then by the example exemplo non transitu no●uisse he presseth it with this principal absurdity Hinc evacuatio baptismatis parvulorum this evacuates the baptisme of infants which should then be capable of adoption onely but not of pardon And in like manner on Luke by Jordans being driven back saith he are signified the mysteries of baptisme per quae in primordia naturae suae qui baptizati fuerint parvuli à malitia reformantur by which the little ones that are baptized are reformed from their malignity to the first state of their nature In the beginning of the next or fift age flourished S. Chrysostome that famous Bishop of Constantinople whose death is placed in the year of Christ 407. he in his homilie to the Neophyti hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause i. e. because there be so many benefits of baptisme there recited ten in number we baptize children though they have not sins Which words are the more worth remembring because they had the hap to be made use of by the Pelagians and consequently vindicated by S. Augustine The Pelagians urged them in this forme Hac de causa etiam infantes baptiz●mus cum non sint coinquinati peccato for this cause we baptize infants when they are not polluted with sin understanding it of original sin but S. Augustine appealing to the Greek shewed that the right rendring was quamvis peccata non habentes although they had not sins i. e. propria their own or actual sins of which these infants were not supposed to have any So in his 4th Homilie on Genesis speaking of baptisme as of the Christian circumcision among other things he affirmes of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath no determinate time but 't is lawful both in the first age the childhood so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with him else where applied to the time of circumcision on the 8th day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the middle and in old age it self to receive this circumcision made without hands In the same Centurie very few years after if not before Chrysostome S. Hierome must be placed born in the year 342. and deceased in the year 420. And he in Ep. 7. to Laeta telling her that whilest the child was yong and not come to Pythagoras's Y. the bivium or two wayes the knowledge of good and evil tam bona ejus quàm mala parentibus imputantur his good or evil deeds are imputed to the parents addes that this must needs be acknowledged nisi forte existimas Christianorum filios si baptisma non receperint ipsos tantùm reos esse peccati non etiam scelus referri ad eos qui dare noluerint maximè illo tempore quo contradicere non poterant qui accepturi erant sicut è regione salus infantum majorum lucrum est Vnlesse saith he you believe that Christians children if they receive not baptisme are the onely persons that are guilty of the sin and that the offence is not charged on them which would not bring them to baptisme at that time especially wherein they that were to receive could not contradict as on the other side the salvation of infants is the gain of the elder adding that the parent which was thus to prepare his child for the Kings i. e. Christs embraces si negligens fuerit punietur shall if he be negligent therein be punished Words of no very conformable aboad to the opposers of Paedobaptisme I wish Mr. T. who thinks fit to make use of S. Hieromes name it now appears how luckily would be at leisure to consider them So lib. 3. contr Pelag. the question being asked by Crito Quare infantuli baptizentur why infants are baptized the answer is made by Atticus Vt eis peccata in baptismate dimittantur that their sins may be pardoned in baptisme and again qui parvulus est parentis in baptismo vinculo solvitur the infant is freed in baptisme from the band of Adams sin Paulinus we know was his Contemporarie and from him we have this testimonie Ep. 12. Inde parens sacro ducens de font● sacerdos Infantes niveos corpore corde habitu The Priest brings the infants out of the font white as snow in body in heart

as to inferre an uniforme concordant tradition of all the ages of the Church of Christ even since the Apostles times unto this day for the receiving infants to baptisme and that shall be the last part of this Replie to Mr. T. and the Antipadobaptist whose pretensions are the contrary that infants must not be thus admitted Sect. 2. A Catalogue of Testimonies of the first ages for Infant baptisme and the Apostolicalness thereof FIrst then I begin with the words of the Apostle so long insisted on and vindicated from Mr. T. his exceptions and by so antient a writer as Tertullian c. applyed to this matter And that first Epistle to the Corinthians being written at the end of his three years stay in Asia Act. 20.31 i. e. An. Chr. 54. I shall there place my first testimonie In the middle of the first Centurie S. Paul delivered these words Now are your children holy i. e. your children new-born as appears by the context and Tertullian are sanctified as that signifies baptized in the style of the New Testament and the antient Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are vouchsafed the good things that come by baptisme saith the Author of the Respons ad Orthod whether that were Justine the Martyr who suffered Anno 163. or another very antient writer under that name And this of that Apostle is an evidence of the practice of the first or Apostolical age soon after Christ and is not contradicted by any that wrote in that age In the next age after the Apostles flourished S. Irenaeus said to be martyred at Lyons the seate of his Bishoprick the 5 t of Severus An. Chr. 197. he had been an auditor of Polycarpe Bishop of Smyrna styled by that Church an Apostolical and Prophetical Doctor and is by S. Hierome lookt on as a man of the Apostolical times and by Tertullian as a most accurate searcher of all doctrines and so is a most competent witnesse of the Apostolical doctrine and practice and thus he speaks l. 2. advers har c. 38. Omnes venit Christus per semet ipsum salvare omnes inquam qui per eum renascuntur in Deum Infantes parvulos pueros juvenes seniores Christ came to save all by himself all I say who are born again unto God by him Infants and little ones and children and young men and older men where it is evidently his affirmation that infants expressely are by Christ regenerate unto God and that must be in baptisme that laver of regeneration and so they are not in his opinion excluded from baptisme And so this is a testimonie of the second Century not found or praetended to be contradicted by any other of that age Immediately after Irenaeus followed Tertullian in the end of the 2d and beginning of the 3d Century a man of great learning and a diligent observer and recorder of the customes and practices of the most antient Church And he lib. de Animâ c. 39. affirmes it from the Apostle ex sanctificato alterutro sexu sanctos procreari that when either parent is sanctified or believer i. e. baptized the children that are born from them are holy and this tam ex seminis praerogativâ quàm ex institutionis disciplinâ both by praerogative of their seed and by the discipline of the institution i. e. as hath been shewed by baptisme adding from the same Apostle that delivered those words 1 Cor. 7.4 that his meaning was that the children of believers should be understood to be designati sanctitatis ac per hoc salutis and evidencing what he means thereby by the following words of Christ's definition Joh. 3. Vnlesse a man be born of water and of the Spirit he shall not enter into the kingdome of God i. e. non erit sanctus shall not be holy where baptisme is manifestly the thing by which these children are said to attain that sanctity and more he addes in the beginning of the next chapter to the same purpose And so he is a competent witnesse for the beginning of that third age and is not found contradicted by any other passage in his works or by any of his time But on the contrary Origen who died at Tyre An. Chr. 254. hath three most irrefragable testimonies for it first on Luke Hom. 14. Parvuli baptizantur in remissionem peccatorum little ones are baptized into the remission of sins and quomodo potest ulla lavacri in parvulis ratio subsistere nisi juxta illum sensum de quo paulò autè diximus Nullus mundus à sorde c. How can the account of baptizing little ones bold but according to that which before was said none is clean from pollution no not if he be but a day old and per baptismi sacramentum nativitatis sordes deponuntur propterea baptizantur parvuli by the sacrament of baptisme the pollutions of our birth are put off and therefore little ones are baptized Secondly on Leviticus Hom. 8. Requiratur quid causae est cum baptisma Ecclesiae in remissionem peccatorum detur secundum Ecclesiae observantiam etiam parvulis baptismum dari Let it be considered what the cause is when the baptisme of the Church is given for the remission of sins that baptisme should according to the observation or custome of the Church be given to little ones Thirdly on the Epistle to the Romans l. 5. Ecclesia ab Apostolis traditionem suscepit etiam parvulis baptismum dare the Church hath received tradition from the Apostles to give baptisme to little ones also such little ones still as by the former words appears as those of a day old and the like And so here is a full concord of testimonies both for the practice of the Church and tradition received from the Apostles for baptizing of infants and so is a farther evidence of the doctrine of the third age not contradicted by any of that time About the same time or without question soon after wrote the Author under the name of Dionysius Areopagita de Eccl. Hierarch For as by Photius it appears Theodorus Presbyter about the year 420. debated the question whether that writer were Dionysius mentioned in the Acts or no. And of this no doubt hath been made but that he was a very antient and learned Author He therefore in his 7. chap of Eccles Hierarch proposeth the question as that which may seem to profane persons i. e. heathens ridiculous why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children which cannot yet understand divine things are made partakers of the sacred birth from God i. e. evidently of baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the baptizing of infants saith Maximus his Scholiast adding to the same head also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others in their stead pronounce the abrenunoiations and divine confessions And his answer is 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many things which are unknown by us why they are done have yet causes worthy of God