Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apprehend_v	faith_n	righteousness_n	2,102	5	8.3942	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96113	A scribe, pharisee, hypocrite; and his letters answered, separates churched, dippers sprinkled: or, A vindication of the church and universities of England, in many orthodox tenets & righteous practices. Whereunto is added a narration of a publick dipping, June 26. 1656. In a pond of much Leighes parish in Essex, with a censure thereupon. By Jeffry Watts B.D. and Rectour of Much-Leighes.	Watts, Geoffrey, d. 1663.	1657 (1657)	Wing W1154; Thomason E921_1; Thomason E921_2; ESTC R207543	280,939	342

Birth-holiness and lawful marriage to be the unbelieving Parent his sanctification Thus usual it is with God to confound the opposers of his truth so as to contradict their own Tenets for as they heard only that he which persecuted the Church in times past now preacheth the faith which once he destroyed Paul by name Gal. 1.15 So we may see now that he which revileth the Church in times present now destroyeth the errours his own errours which once he preached and wrote but I will not name him and as they glorified God in Paul so we may glorifie God in this and say Great is Truth and will prevall vile is errour and will fall 2. If it come from the faith of the Parrents Parents or at least from the faith of one of them thenn then I pray tell me why Cayne Cain Esau Absolon and others were not saved seeing their Parents ware were all faithful and belevers believers and why was Rahab the Harlot saved seeing her parents ware Heathens or unbelevers neither ware the Parents of all those who were converted at the first preaching of the Gospel belevers Here it the same song again of the sanctification of holiness in children only to another tune the former was to the tune of the lawful marriage of their Parents and this is to the tune of faith of the Parents or at least one of them I have found or put the first song out of tune and I believe I shall do so to the second song especially in reference to the consort or consequence thereof Sanctification of holiness in children cometh not from the saith of Parents neither of them by way of conveyance causality or application as I have said before that is the faith of the Parent apprehending Christ and his righteousnes and holiness doth not cause convey or apply the same unto his or their child thereby to justifie and sanctifie it so it must if you will argue from it the faith of the Parents or one of them to the salvation of their child and therefore all that follows even your consquences are thus blasted and blown away But yet there is a sanctification of holiness in children that comes from the faith of the Parent or either of them by way of declaration relation or impetration that is the faith of the parents Covenanted with God and baptized into Christ doth relatively and declaratively sanctifie their child even unto the same holy seal of the Covenant with themselves and may impetrate holiness and salvation for him though not impart or derive the same to it unless it be in a foederal way which is a way also to salvation like as if the root be holy so are the branches But all this may be but without any necessary or infallible consequence of salvation hereupon though it is in the way and a way thereto as I said I must here tell you again of the same fault as I did before that our Discourse and Dispute is about childrens sanctification of holiness and you still run out to childrens salvation of happiness whereas this doth not alwaies or necessarily either Logically or Theologically follow upon that There needs no more or farther Consideration of this Paragraph but only of this that instead of proceeding in Dispute like an Academick and Scholar you conclude here like an Epidemick and vulgar Taking away the subject of the question the holiness of children from the faith of the Parents for you give instances of Rahab a Heathen whose Parents were Infidels she was saved from the Grace of God what is that to her being sanctified from the faith of Parents the like is to be thought and said of those first converts Besides you are out of the text you undertook to expound according to the minde of the Holy Ghost for here the Corinthians second Quaere and the Apostles second answer which you are upon is about the living children of believers at least one of them and their childrens holiness you instance in Rahab a grown person as were also these first converts whose Parents were unbelievers it is likely both of them as to Rahab and you tell me of their happiness and salvation being now dead Well Sir if you were a young man or youth I would perswade you to go to one of the Universities for all this But I go to another even the last now of your Considerations and glad I am that I am come to the last end of your Considerations that so having gone through them I may return again to my Considerations of my latter and last end Deut. 32.29 and make ready to answer my last Enemy and Adversary which is Death 1 Cor. 15. 3. If it be a foederal holiness that the Apostle here speaketh of as Mr. Weinell afirmeth affirmeth and others likewise I would desire to know whether ever any of the seed of Abraham or David did enjoy any priveledg privilege of the Church upon any such account without or before they had a command for it ware were they Circumcised or did they eate the paskall paschal before they had a commaund for it And I pray shew me if you can any commaund in the Gospel for the Parrents Parents to admit any of there their children to any Ordinance of the Gospel without faith in there own persons or any commaund in the Gospel for any Minister of the Gospel to admit persons to any priveledg of the Church without faith in there owne persons or at least so far as the Ministers of the Gospel can judge Sir I thank you for your four last lines which being nothing but what you have Quaered before and I have answered before as you self or any Reader may see if you will review or remember I may save so much labour and passe by them with silence or only bid them farewell I see you begin to be weary as well as my self or to want new matter which makes you now here retrace and retract the old to requaere and require what formerly you have done I look upon them as a piece of Recapitulation as its usual at the period of a Discourse and I shall need to look no farther after them having made a long look before upon the matter of them As for the three first lines you are come now indeed to the Point your former its or suppositions were but circumferences or round-abouts It is now the second time you have named Mr. Weynell but not a Sentence or Argument of his do you mention much l●sse Argue against from first to last of this your Consideration upon 1 Cor. 7. The shortest and sweetest the finest and prettiest way of answering and confuting you have gotten that ever I met withal in any man I would you could or would teach it me I am not too old yet to learn any good thing of you your words in the beginning would have put upon him a false opinion even your own about the Matrimonial holiness of the unbeliever as if that were

him as the Pharisees did upon our Saviour and have said thou bearest witness of thy self for thy self thy witness is not true they would have given a check or denyal to such a Custom accused it of Novelty or but of Yesterday and so have turned off easily that Argument which of all other lay most heavily upon them the Ancient Churches Custom and Practice in Baptizing Infants But they never did that as who could not deny this And so that other exception against Augustine as if he should utter and urge this in Heat and Passion against Pelagius his Adversary in point of Baptizing of Infants and speak more of the Custom and Practice of the Church than was true falleth of it self For they differed not in that point of Infant-Baptism no nor in the matter of the Custom of the Church herein For so Augustine affirmeth both in his first Book of the Merit and Remission of Sin The Peloagians themselves do grant that little Children are to be Baptized as who cannot come in or stand up against the Authority of the Vniversal Church delivered without doubt or Traditioned by our Lord and his Apostles And again in the eleventh Book against Caelestius and Pelagius He affirms and cites that Caelestius in a Book of his written at Rome acknowledged that Infants in a Book of his wirtten at of sin according to the Rule of the universul Church and according to the sense and meaning of the Gospel and Therefore Pelagius not daring to deny though otherwise impudent enough the General Practice of the Ancient Church in Baptizing Infants as who then and that way might have slipt his neck out of the Collaror Yoke Augustine held him to was feign to shist off that Fathers Argument as well as he could but very poorly and pittifully That the Church Baptized indeed Infants but not for the washing away of original fin which he denyed in Infants but for the better bringing them to the Kingdome of Heaven which Christ said was of such as theirs And truly this makes a great Addition to the Truth of this The Custom and Practice of the Universal Ancient Church in Baptizing lnsants that Pelagius so great a Schollar and Travellour who had seen the Customas and Practices the manners and fasthions of the Affricane and Asiatiqne yea and Europaean Churches being also himself a Brittish born should not as indeed he could not make any denyal or take any exception thereto as who by his own eyes and experience saw found it to be most true and uniform and so I may say our Baptism of Infants is a true Baptism and the Ancient Churches Practice hereof is a true Practice even our enemies themselves being Judges as Deut. 32.31 〈◊〉 why then was not Augustine himself Baptized in his In … y who was such as strong Advocate for the Baptism of Infants the Reason is plain and makes nothing against our Infant Baptism or the General Practice of the Church for neither his Father nor Mother were Christians or Believers when himself was born and they continued so untill a little before their death Augustine himself was not converted from his Manichean Haeresies and other vices untill the 31. year of his age who two years continuing a Catechumen and in the mean time writing somethings to give proof and testimony of the truth of his conversion or of his conversion to the Truth was Baptized himself and his Son Adeodate together like as Ahraham was circumcised with Ismeal his Son on the self-same day These things may be seen in His Confessions I shall need to adde no more for the shewing Infant-Baptism to have been the Custom and Practice of all the former Ancient Churches Augustines Testimony of the same is to me instead of all and as Goliahs Sword to David there is none like that Give it me 1 Sam 21.9 I have taken it and I give it thee not as a single Testimony of one Father for it but as a Quadruple witness of the Universal Church and its Custom and Practice for the point of Paedobaptism being four times expresly deliveced though by one and the same Father Saint Austin Yet I may for more perspicuity sake follow up this General Testimony by one Father unto its Particulars I mean the Covattestations of other particular Fathers in their several ages You have heard what Augustine hath said and written as for that Century For the year 390. 384. and those years wherein he lived Hierom In his Epistle ad Laetam having told her that the good and the evill of little once are imtured much to their Parents he addeth in the middle of that Epistle unless perhaps you think the Sons of Christians is they receive not Baptism They onely are guilty of sin and that the wickedness also thereof is not to be referred or to redound to the Parents who would not give it especially at or in such a time wherein they could not contradict who were to receive it In his Book against the Pelagians towards the end he is for Infant-Baptism and confirms it by allerdging the Authority of Cyprian and his Colleagues In the same third Book against Pelag it is thus Crito i.e. Pelagian saith grant me thus much at lest that they are without sin who cannot sin speaking of Infants To whom Atticus i.e. Hieronimus Answereth I will Grant it if they have been Baptized in Christ and again They are without any Sin through the Grace of God which they have received in Baptism Chrysostom Arch-Bishop of Constantinople For the year 382. in his Homil. to the Neophytes is for the Baptism of Children and in his 40. Homil upon Genes calls Baptism our Circumcision His being not Baptized untill he was 21. years of age doth not prejudice here as whose Father and Mother were not Christians at his birth and who himself was brought up under Libanius an enemy to and a scoffer at Religion but after he was instructed in the Divinity knowledge by Miletus a Bishop and Baptized of him In his Homil ad Neoph having spoken of the Honours and Benefits of Baptism he saith a little from the beginning For this cause we Baptize the little Infants that they may not be defiled with sin that to them may be added Sanctity Righteousness Adoption Inheritance Fraternity of Christ That they may be all his Members and the Habitation of the Spirit In his 40. Homil upon Genes having spoken of Circumcision appointed to the Children of the Jewes and the pain of the Incision he addeth but our Circumcision or the grace of our Baptism brings the medicine without without such dolour and Innumerable benefits with it It hath indeed no definite time set down for it as that hath but it is lawful to receive both in the first and in the middle and in the last age this not made with hands Circumcision in which there is susteined no great pain but the weight of sins are put off and Remission of them is