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A49508 An apologie for our publick ministerie and infant-baptism written som years ago for private satisfaction of som dissenting brethren and upon request enlarged and published for the same ends / by William Lyford. Lyford, William, 1598-1653. 1652 (1652) Wing L3544; ESTC R24102 42,825 54

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excluded God's grace is not straitned by Christ's coming therefore our Infants are not excluded Reason 3 Our last Reason is grounded on 1 Cor. 7.14 The Aposile there speaks of such an Holiness which belongs to the Corinthians children from this ground that one of the Parents is a Believer and whereof the children of Parents beeing both unbelievers are not capable but remain unclean Now this cannot bee meant of a civil holiness or cleaness for so the children of unbelieving Parents were holie as well as the children of Believers seeing holie Matrimonie is not an Ordinance peculiar to the Church And no where in Scripture are children called holie becaus their Parents are joined in holie Wedlock and may lawfully live together Federal holiness what But it is meant of a Federal holiness whereby the children are joyned with God in Covenant dedicated to his Service have right to the means of salvation and the sacrament of Baptism and whereby they are distinguished from Heathens Turks Apollonius p. 84. and such other Infidels This Federal holiness is transferred from the Parents to the children not by Generation or Legitimation but by the merciful will of God whereby hee promiseth to bee a God to them and their Seed Thus the whole Church both yong and old by virtue of God's Covenant with them are severed from other Nations dedicated to God's pure Worship and Service and for that caus are counted holie Deut. 14.1 2. Thou art an holie people unto the Lord with Ezra 9.2 the holy Seed had mingled themselvs with the people of those Lands the Jews were the holy Seed the Heathens unholy not becaus they were illegitimate or wanted a civil holiness but becaus they were without God's Covenant as Paul describeth the State of all Heathens Ephes 2.11 Remember that in time passed yee were Gentiles in the flesh without Christ Aliens from the Commmon-wealth of Israël and strangers from the Covenant of Promisses Quest Som at Corinth thought themselvs defiled by their marriages with Infidels though contracted before their conversion and thereupon moved a question Whether it were lawful to continue their marriage with the unbelieving partie or whether they must not seek a separation 1 Cor. 7.1 12. Answ Paul is utterly against separation vers 12.13 Let not him put her away and let not the Wife leav her Husband His reason is vers 14. Becaus the unbelieving Wife is sanctified by the believing Husband though the unbelieving partie bee unclean before God and is not made an holy Person yet the use of Matrimonie with her is Holy to the believing partie and of this truth the holiness of their children is brought for an evidence to this sens that seeing the Lord counted their children holy and in Covenant with him the believing partie might rest assured that their abode together and the use of their marriage is not polluted but acceptable in the sight of God Object The sanctification of the Wife is but a civil sanctification in that place i. e. shee is sanctified to his use that hee ought not to put her away Again the holiness there spoken of is a fruit of that sanctification of the Wife whereof it will follow That seeing the effect cannot bee greater then the Caus the Caus cannot produce a greater effect then it self the Caus beeing onely a civil sanctification Of Christ exalted p. 166. the holiness of the children must bee the same thus argueth Tho Collier Answ 1. The question was Whether the Believer were polluted by his unbelieving Wife the Apostle saie's No quia pluris est pietas unius ad sanctificandum conjugium Calvin in loc quàm alterius impietas ad inquinandum i. e. the faith of the Believer is of greater force to sanctifie their present cohabitation then the unbelief of the other to pollute it This hee proveth from a greater effect and fruit of the Husband's faith viz. The holiness of the children born of such a Husband by such a woman The children are holy not onely civilly as beeing born of lawful Wedlock but federally as beeing severed from all children of unbelievers by special prerogative holy to the Lord consecrated unto him whereas by nature they were Aliens and unclean according to that of Paul Rom. 11.16 if the root bee holy so are the branches The faith of the believing partie sanctifieth the unbelieving Wife to bear not onely a lawful but an holy Seed yea it sanctifie's the children and severeth them from the common condition of other children which are prophane and unclean without the Church without God in the World 2. Note That the Holiness of the child received from one of the Parents believing is more then the sanctification of the Wife by her believing Husband becaus such a Wife is not taken into Covenant with her husband but the child is and therefore the Apostle saie's not that such as is the sanctification of the Wife such is the holiness of the child But thus Such as is the holiness of the believing partie such is the childs holiness in respect of Church-membership and so the faith of the believing Husband is the caus of both these effects viz. That his coupling with his Wife is not impure and also that his children are holy And this latter an evidence of the former And thus the holiness of the childe is a sign of the mother's sanctification to holy cohabitation and an effect of the Father's Faith by virtue of God's Covenant To have said That their children were lawful was no more then to have said That their marriage was lawful which was not the question But to say that the children of their lawful marriage were holy This did inferr not onely the lawfulness of their marriage but the sanctified Use As Mr Baily hath well observed of Anabaptism p. 138. Lastly If by holy bee onely meant a civil holiness then on the contrarie by unclean must bee meant a civil uncleanness But when Paul saie's els were your children unclean his intent is not to make them all as an unclean birth and impure off-spring which were born at Corinth of unbelieving Parents but to shew that they are not comprehended within God's Covenant And so when hee saie's but now are they holie hee notes som preheminence of the children of Christians above the Heathens children Though in civil respects in respect of a lawful birth both sorts of children were equal yet that civil holiness beeing common to both there is a preheminence of the Christians child above the Heathens The child of an Infidel at Corinth is to day unclean and the next day holie in case his Parents turn Christians And what 's the reason of this so sudden alteration It must needs bee in regard of the Covenant into which the partie now believing is taken with his children his unbelieving Neighbor with his children still remaining unclean Hence I conclude with Calv. in loc Seeing our children are exempted from the common condition of lost mankind