Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	baptize_v	child_n	infant_n	1,168	5	9.1746	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09277	Vindiciæ gratiæ. = A plea for grace More especially the grace of faith. Or, certain lectures as touching the nature and properties of grace and faith: wherein, amongst other matters of great use, the maine sinews of Arminius doctrine are cut asunder. Delivered by that late learned and godly man William Pemble, in Magdalen Hall in Oxford.	Pemble, William, 1592?-1623.; Capel, Richard, 1586-1656.	1627 (1627)	STC 19591; ESTC S114374	222,244	312

8. 28 30 Gal. 1. 15. Whether may the childe of such a one bee baptized yes because the Wife may be a true Christian and one party makes the children holy But what if both should so sinne Then the childe borne of them is to be baptized as other Insidells at years of discretion and to be held in the same ranke as the children of Christians that turne Turkes And therefore some of the Ancients did erroneously give the Supper to Infants Luc. 17. Zach. 10. 8. Ioh. 10. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Holinesse Quest 1. Exod. 31. 3. 35. 31. * As de Coelo l 1. c. 10. De Mundo cap. 11. 12. Physic. l. 8. De nat Deor. lib. 1. 1. Mat. 16. 17. 1 Cor. 2. 21. 2. 6. seq 1 Pet. 1. 12. 2. 3. * As Bellar. absurdly holds Lib. 1. de missa cap. 20. Mat. 6. Deut. 6. 25. 1 Tim. 1. 5. * This opinion of Arminians of the bestowing of grace vpon the well using of Nature is in effect but the doctrine of Popish preparatory merits of Congruity preceding the gift of grace Both contrary to that of the Apostle 〈◊〉 Tim. 1. 9. 〈◊〉 Quest. And so Adam had Sufficient strength to stand because it would have upheld him being assaulled if he had then made use of it as hee should But that he did not 〈◊〉 2. * And so in Adam who was endued with all inward abilities to doe whatsoever God should command there needed nothing else but the declaration of his Will and Adam could presently obey But in us that want such strength there is required by such a proposall of Gods will another worke of the Spirit giving us power to doe it Iam. 1. 18. Luk. 7. Eph. 3. 7. Coll. 1. 29. Nil obstat quominus dicitur vel sola Dei meralis suasio bomines animales reddere spiritueles saith Grevine cont A●●es pag. 297. * Namely that acknowledging of the truth which is according unto godlinesse Tit. 1. 1. So Eliah to Elisha What have I done unto thee viz. that thou shouldest be so eager to follow mee He cast on his Mantle said nothing and went his way The Counsell of a Friend and the perswasion of God Qualis unusquisque est 〈◊〉 is ●●●is ●idetur Rom. 8 7. a Like places are Io● 2. 1. 13. Esa. 63. 10. 1 Tim. 3 8. Gen. 6. 3. b Mat. 10. 24. c As their fathers had done Esa. 6. 9. 63. 10. d For these were uncercumcised in heart eare id est unregenerate Such are 2 Cor. 5. 2. and 6. 1. Gal. 1. 6. Revel 3. 20. In Act. Synod Dord Sent●● Britan. Theol. de 3. 4. Artic He is excusable for rejecting that which is offered him to that very end that he should reject it not that he should receive it See Som. 7. 10 11 12 13. Luk. 〈◊〉 16. 1 Cor. 3. 5. 6. 5. 10. Ioh. 5. 25. 1 Thes. 2. 13. Eph. 4. 20. seq 3. Question Contra Bogerman p. 363. Contra Tilen P. 337. Episcop disp de Perspic Scriptur● Arnold contra 〈◊〉 307. a Rev. 3. 17. 18. b Eph. 5. 8. c Io● 1. 5. d 1 Cor. 2. 14. Psal. 119. Eph. 1. 17 18. This their opinion is plain as by other so by those words of theirs in their Defence of the 4. article pa. 164. whereunto our Divines proving a defect and inward disabilitie in mans understanding out of these Scriptures that tells us we are Blinde and Darknesse c. they answer that these Metaphors resolved into their proper sense note unto vs Nihil aliud quàm ●…egenitos rerum 〈◊〉 ●arum voluntatis salutiserae ignaros nas●ios ●uisse a● proinde ●tiam à dei timore 〈◊〉 At ex hoc aliud nihil conclud● potest quàm ●os indigere Clarâ v●ritatis propositione ut scientiam co 〈◊〉 See al●o p. 168. 169. Rom. 7. c Ioh. 14. 17. d Mat. 56. e Psal. f 1 Ioh. 4. 7. g Gal. 5. 23. Col. 3. 12. Mat. 11. 25. h Zach. 12. 10. Rom. 8. 26. i Act. 11. 23. Actum fidei conversionis Deus primò rigide ab homine erig●● ad salutem obtinendam poenam ●●●dend●m Defens sent ●em circa 4. Art●c pag 154. 155. Even in sleepe there is peace of Conscience in the godly and that is a fruit of Fai●… Prov. 3. 24. 25 2● * Act. Script Synod Remonst in declarat sentent de 3. 4. Art pag. 12. 1. Tim. 1. 〈◊〉 Corrected us as an untamed Heyfer ●●r 31. ●8 * D●… S●●t ●em de 3. 4. ●rt p. 10. * Prov. 1. 24. seq 9. Chron. ●4 2● a Ier. 6. 16. 17 b Iob ●1 14. c ●sa 65. 2. Rom. 10. ●lt d Prov. 1. 24. e Ezek. 12. 2. Act. 28. 27. f Act. 7. 51. g Esa. 63. 10. h Mat. 23. 27. i Ioh. 5. 34. 40. k Psal. 58. 5. Act. 13. 46. a 〈◊〉 Cor. 6. 1. b Mat. ●5 25. 28. c Mat. 13. 19. seq d Heb. 6. 4. seq e 〈◊〉 Pet. 2. 21. See the defense of the Remonstrants opinion about the 4. Article exhibited in the Synod in the acts of the Synod printed by the Remonstrants Rev. 3. 17. Ad Simplie l. 1. quest 2. Psal. 119. Marc. 14. 38. Rom. 8. 5. Rom. 7. 21. 2 Cor. 3. 17. a 2 Thes 5. 19 b Eph. 4. 30. c Heb. 3. 12. d Psal. 107. 11 Est enim quaedam necessitas voluntaria as Moulin truely Anat. Armin. * Heb. 12. 23. 2. Generall Vid. Scot. sent l. 3. dist 24. quaest unica Segnius irritant animum demissa per aures quàm quae sunt oculis subjecta fidelibus Is true only in comparing of writing and speaking about abstract matters Or let a groūded Scholler compare the conceits of things he hath now by his owne reason with those which had he being a novice c. Cognitie 1. Abstractiva 〈◊〉 evacuat sidem 2. Intuitiva evacuat Scot. ubi supra * The cause is because there is a possibility that the wisest and honestest men may deceive vs or be deceived Every created understanding is ●…lis and therfore binds not o●● assent a T is an erroneous curiositie to make Fiducia a consequent of Fides and to say Therefore I trust a man because I beleeve the truth of his promise that he will do what he sayes there can bee no good construction of such a saying for t is as much as this I trust him because I trust him or if the meaning be thus I beleeve the trust of his promise therefore I trust vpon it id est I seeke not to any other meanes for obtaining the good promised but only his promise then Fiducia shall be the not seeking to other meanes but this is false for not to seeke to other meanes is a consequent of trust reposed in the promise For where there is a continued Act of beleeving or trusting to the Certaintie of performance there the minde doth acquiescere rest it selfe in the promise which acquiescentia is the not seeking and moving after further meanes to helpe it selfe b In Threatnings the matter is the same mutatis mutandis Our Belief of them too is more then a generall assent but it wants a name something t is proportionable to Fiduria in promises but the effects are divers for Fiducia in promises breed joy and hope but a firme assent to the certaine accomplishment of Threatnings breeds feare and despaire if they be unavoydable if avoydable vigilancy to escape them a Num. 24. 2. b Vers. 3. 4. c 2. Pet. 3. 21. d Num 24. 13. I cannot pas● the commandement of the L. c. * The reason is because every created understanding is evidently convinced of this That God can tell no lie * Thus prophesie and gift of miracles are joyned together Mat. 7. 〈◊〉 Iob 12. The booke of Canticles which treats of that spirituall and heavenly fellowship the sanctified soule hath with Christ cannot be throughly understood in the true life of it but by those that are sanctified Laert. in Socrat Tom. 3. cap. 8. quaest 1. §. 10. 〈◊〉 2. Cor. 3. 〈◊〉 Fides non habes meritam ubi ratio habet experimentum Psa● 77. Iohn 20. * Marc. 16. 22. This shall not come to thee Mat. 17. 23. They shall kill him c. and they were very sorry Ioh. 20. 9. They k●ew not the Scriptures that he must rise from the dead Act. 1. 6. Marc. 9. 31. ●2 about Christs temporall kingdome Act. 10. 14. 1● 34. of the calling of the Gentiles Mat. 13. 3● ●ain Idol l. 1. 〈◊〉 7. §. 〈◊〉 〈◊〉 l. 6. 〈◊〉 12 § 31. 1 King 21. 38. Luk. 24. 25. O soules and flow of heart to ●elieue all the Prophets hau● spoken 〈◊〉 6. ●0 1 Pet. 2. 10. 11. a Tom. 3. ●…l School cap. 8. q. 8. Quo●odo resoluating 〈◊〉 si●e Ibid. Num. 7. 1 Iob. 2. 27. of the ●no●uting Luk. 24. 45. What can he answer but this I know it because I see it To demand a reason of bence it absued Col. 1. 23. D● Gub. lib. 5. ●sa 5. 11. c. Ioh 39. 29. Iames 〈◊〉 Drusillam a priore eius marito Azizo Emiseuorum rege bland ti 's abduxerat Ioseph Antiq. lib. 20. cap. 5. Matt. 13. 45. 46 * Ibid. 5. 5. * Cap. 8. q. 2. §. 2. Bellar. de Iustific l. 1. c. 15. * Polan Synta l. 1. c. 32. Iob 5. 27. 2 Reg. 17. 41. Ez● 4. 2. a Ioh. 1. 12. Rom. 10. 14. b Rom. 4. 5. Act. 16. 31. c Eph. 1. 12.

opposite which at most are but subordinate and differ only as the cause and effect For is it not the fancy of some crackt braine to affirme that there is a Grace every way sufficient and powerfull enough in it selfe to worke the conversion of a Sinner and yet when this grace is given to such a sinner with a purpose and intent to convert him by it it shall be found to be utterly unsufficient to Effect it T is strange whence or how men should conceit a sufficiency in the power of such grace when they finde insufficiency in the performance of the worke 2. By the word Grace we understand some Supernaturall gift freely given unto man from God himselfe 3. By the word Christians wee meane all those that live in externall communion with the militant Church enjoying the ministery of the Word and being of yeares to make use of it for this Question toucheth not Infants 4. Lastly by Conversion as heretofore hath beene shewed we are to understand two things either 1. The Roote and Cause of that act namely the Sanctification of all the Faculties by the Infusion of Habituall Holinesse 2. The Fruite or Act of Conversion properly so called when a man regenerate and renued in all parts doth actually imploy them in loving and obeying God The first is Gods worke upon us the next our worke performed toward him when by the strength of inward Grace given we after convert our selves in Thought and Worke towards God This latter is not here to bee understood in this Question but the former namely that Conversion of a man which God workes in him by infusion of the grace of Regeneration into all parts This infusion of Grace into the Soule by an immediate act of Gods Spirit the Arminians can by no meanes endure to heare of in this businesse of our Conversion and therefore they burden this assertion with odious but untrue imputations of Anabaptisticall Enthusiasmes and of a Lazy expectation of all Grace to be poured into us sleeping without any endeavour of our owne to get it Which slanders are only devised for the countenance of that impious opinion of their owne namely That mans Conversion to God begins in some act which man himselfe performes and not in a worke first wrought in us by God Now that act of man is his assent and actuall Faith given to the promise A lewd imagination sufficiently confuted and cryed downe in the venerable assembly of the last Synod as most derogatory to the whole worke of Grace in our Vocation most repugnant to reason and Scriptures which tell us That the tree must bee good before the fruit can bee so it being impossible that an action so Holy and good as is the yeelding of Assent and Beliefe to the promises of the Gospell should be done by a man unlesse he be first regenerate and sanctified in all his faculties The termes thus explaned the state of the Question is more fully thus Whether God doe bestow upon all such as Heare the Word preached any such Supernaturall gift as is sufficiently powerfull to worke in them true Sanctification though it doe not alwayes effectually produce it Our Adversaries affirme it but we truly maintaine the Negative part opposing against their assertion these two Conclusions 1. That there is no supernaturall gift given unto the unregenerate which is Sufficient to worke his Sanctification but that only which is Effectuall to worke it This hath appeared manifestly enough in the explication of the termes of this Question and will bee more and more evident to us if we consider that maine mistake of our Adversaries in this businesse of our Conversion which is that they imagine our Conversion to begin in some act of ours namely our Assenting and Beleeving not in some act of God sanctifying the Soule before it can Assent and Beleeve Now because this act is good and therefore must be done by Gods helpe for to salve this they have found a daintie new devise of Spirituall strength infused into the Soule by the Holy Ghost which strength when it is inherent in the soule a man may use it if hee will to the producing of the act of Faith If he doe use it then by that act he is converted if not yet that was sufficient to bring forth the Act if it had beene thereto applied As in a like Case when Christ said to the sicke man Arise take up thy bed and walke Hee gave him bodily strength sufficient to doe what he bad him but yet the man might have let his bed lie and stood still if hee list So when God commands us to beleeve he gives us strength sufficient so to doe it albeit we may if we will neglect to make use of it This foule error hath bred all that confusion and darknesse wherein this controversie is wrapped up and it containes two grosse absurdities in it 1. That they suppose a supernaturall abilitie of beleeving infused into the soule by the Holy Ghost which yet shall be no sanctifying grace of the Spirit an opinion altogether new and against reason For aske them is not the inward disability of our soules to beleeve and convert a part of our corruption It cannot bee denied Well is not then the infusion of an Ability to Beleeve and Convert the doing away of that corruption It is And then shall not that gift which abolishes our sinfull infirmities bee justly called a Sanctifying grace It is most evident and none but such as are possest with the Spirit of wilfull contradiction to all manifest truth will affirme That the Rectifying of our weake and corrupt faculties by a supernaturall ability put into them and disposing them to the most excellent worke of Faith can be any thing else than the grace of Regeneration An Act so Holy must come from an Habit as Holy 2. That they suppose the Act in Divine graces goes before the Habit an assertion in Divinitie not tolerable which tells us that the Tree must be good before the fruit can be good And that Question which Christ put to the Pharisees Mat. 12. 34. How can yee that are evill speake good things is more than any Arminian cau tell how to answer This pincheth them and puts them to this choyce either that an unregenerate man who certainely is utterly Evill may by the helpe of such a gift as hath not sanctified nor made him Good not only speake but doe that which is eminently Good namely Beleeve and Convert or that the Act of Faith performed by such a one is not good and sound and so no beginning of true Conversion or that they doe confesse the Habit of Faith as of other graces to be first implanted in our soules in the universall renovation of all the Faculties thereof whence the operation of faith doth afterwards issue And this is the truth which under those obscure and unexplicated termes of Supernaturall strength to Beleeve they grant in effect for the strength is either Nothing