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
A14212	A collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man	Ursinus, Zacharias, 1534-1583.; I. H., fl. 1600.; Pareus, David, 1548-1622. aut; Junius, Franciscus, 1545-1602. aut	1600 (1600)	STC 24527; ESTC S100227	171,130	346

if we yeeld to their devise we must without exception condemne all those whom any chance shall hinder from baptisme how great so ever bee their 〈◊〉 whereby Christ himselfe is possessed And in his Antidot 〈…〉 saith he that the vse of those helpes of our salva●●●n which Christ hath giuen vnto vs may be said to be nec●●●●ry 〈◊〉 there is opportunity of receiving 〈◊〉 Howbe●●●he faithfull are alwaies to bee admonish●● that the necessary of a sacrament is none other the● 〈…〉 wherevnto the power of God is not to 〈◊〉 Indeede there is no good man whose 〈…〉 tremble at that 〈◊〉 The Sacramēts ARE THINGS SVPERFLVOVS c. These are his word which thoroughly retort and refell the 〈…〉 But children are borne holy therefore they need not be baptised whence en●●●th a contempt of baptisme Nay rather contrarywise because they are borne holy that is sons and heires of the covenant they had neede be baptised For saith Calvin elsewhere they are not received into the church by baptisme for any other reason but because before they were borne they did appertai●e vnto the body of Christ Otherwise the children of Christians ought no more to be baptized then the children of Turkes Wherefore Peter exhorteth the lews to be baptised in the name of Iesus Christ Wherefore because saith he the promise was made to you and to your children This therfore is the reason why baptisme is due vnto our children and not vnto the children of Turkes because they from their mothers wombs are childrē of the promise which these are not Wherefore the contempt of baptisme cannot ensue on that which vnto the godly is the chiefe motiue of desiring and ministring baptisme neither neede we to feare least that should turne to the destruction of soules wherevpon is grounded the especiall comfort of parentes children togither with the iust desire of baptisme And if the Iesuite proceed therefore to accoūt the baptisme of childrē vaine because the infants of the church even from their birth are reckned in the covenant let me intreate him to learne of his maister Lombard that baptisme is a sacrament of remission of sinnes before graunted through faith But O heavy sentence pronounced by the Maister of Sentences Infantes dying vnbaptised though in carrying vnto baptisme are damned O not onely pernicious but impious also and cruell divinity of the Iesuites enthralling God vnto elements chaining his power with absolute necessity wil he nil he vnto signes and sacraments condemning no lesse bloudily then impiously vnto hel many thousands of infantes who without any faulte of theirs coulde not bee baptized yea although they be adiudged by Christ himselfe vnto the kingdome of heaven I know the authority of Austine is here pretended who writ that infantes dying vnbaptised must needes be damned but to milde and gentle damnation And if they so applaud this error of that most holy learned Father why doe they not as well mainetaine an other of the same Fathers altogither relying on the same 〈◊〉 that infantes likewise without receiving the 〈◊〉 s●pper cannot bee saved Heerevnto they force Saint Ambrose but the learned not without good cause doe rather thinke that Prosper was the author of those books wherein this is found then Ambrose For what Ambrose thought may appeare by his oration of the death of Valentinian as also how godly is the iudgement of Bernard concerning the godly not baptized God be mercifull vnto me For I cannot desparre of saluation for want onely of the water of baptisme I can not accoumpt faith vaine I can not confoud hope or forgoe charity especially it onely impossibility not contempt forbidde that water Last of all the Iesuite inueigheth against the opinion of Ca●uen as impious But why because saith he it maketh the sacraments false the minister sacrilegiouse Gea himselfe altar as it were pertured For if a sacrament be a diuine oath seale wherby the promise of eternall election is sealed then as often as it falleth out which is very often that the reprobate are baptized euen so often is cōmeth to passe that the wordes of the sacrament are false God himselfe altar in the mouth of the minister This iniurious vntruth is more sharpe shamelesse then all the rest whose bull-warkes notwithstanding builded forsooth on the seales not of presēt grace but onely of election already past we haue sufficiently battered The rest is answered in a worde that sacraments do promise and seale vnto vs the grace of God if they be in their right vse which is not when they are received by the reprobate This only might suffice to cause the Iesuites cavill to vanish like smoake before the winde Howbeit I am content to answere more distinctly A sacrament doeth not become false though sometimes it bee in vaine ministred vnto the reprobate making shew of faith For in it selfe it stil remaineth a seale of grace though not vnto thē because they beleeue not as the sonne howsoever in it selfe glorious and glistring yet shineth it not vnto the blinde because they see not For it is a signe conditionall so offering and sealing grace vnto vs that withal on our parts it requireth faith conversion which whosoeuer bring not with them it neither bestoweth nor sealeth vnto them any thing neither is it vnto them a sacramēt that is a seale of grace through their owne fault for it is no vse but an horrible abuse of a sacrament to be received of the reprobate without faith The scripture every where teacheth that nothing can be accounted a sacrament without the vse therevnto appointed by God If thou be a transgressor of the law thy on cumcision is made vncircumcision And This is not to eate the Lordes supper And he which offereth an oxe is as if he offerea a dogge The baptisme of Simon Magus was a true sacrament but not vnto him for his hypocrisie as Peter witnesseth Thou hast no part nor fellowsh p●nth businesse for thy hearte is not right That sop in the Lords supper was a true sacrament but poison to Iudas not because in it selfe it was evill but because the evill man did evilly receiue that which was good To conclude by Lombard his owne confession baptisme is alike holy whether ministred vnto the good or evill therefore alike true But will you cal Peter sacrilegious because to Simon Magus a reprobate but professing the Apostolique faith he in Gods name ostered grace and to his power sealed it by baptisme But this he did not absolutely but with conditiō if he truely beleeued as Phillip said vnto the Eunuch thou maist bee baptised if thou beleeue withall thy heart If therfore he did not truely beleeue he sealed nothing vnto him as rightly faith your friend Lombard The visible baptisme did nothing profit Simon Magus because he wanted the invisible Moreover he discharged his duety which was not to search the secrets of hearts or sounde the vnmeasurable gulfe of Gods predestination but

and say he died for all and everie of these not onely in respect of the sufficiency of his sacrifice and satisfaction but also in regard of the efficacy of the same What meaneth this newe devise I pray That forsooth Christ by his death and bloudsheading hath truely and effectually deliuered from death purged from si● sanctified reconciled vnto God and restored vnto his grace and fauour by his death bloudsheading all and euerie single man yea even those who are not saved but haue beene eversince Caine are at this day and shall bee hereafter damned This is their abominable sottish opiniō on which they build an other as false and foolish that forsooth All the wicked as many as heretofore perished or at this day perish or hereafter shall perish they neyther perish●d ne perish nor shall perish for their sinnes wheras they are washed away by the bloud of Christ Iosus but for vnbeleife alone They who are not vtterly ignorant of this controversie and question wil easily grant that we here coine nothing of our own nor speake any thing with intent to slander reproach them But oh how horrible a sound is this in Christian eares These quaint and gay Procters of wicked imps mainetaine that all vngodly and filthie dogs before after the death of Christ are received into the grace favour of God We say first that this is a false dive●lish opiniō because it impugneth scripture which every where maketh open proclamation that the wicked and vngodly as long as they remaine destitute of faith and repentance are not in the grace and favour of God but are and continuallie remaine the children of wrath and eternal malediction neither are they delivered from sin and death but are held captiues and ensnared by the devill alreadie condemned and plagued with the heavy wrath of God Secondly we affirme that this their forgerie is most absurd vaine because it shamefully overthroweth both it selfe and maine principles of the Christian faith For let vs but propose vnto our selues this Thefis or assertion All mē without exception faithfull and vnfaithfull before and after the death of Christ are truelie vndoubtedly received into grace and favor with God by the bloud of Christ what trow yee will be the is●ue ensuing herevpon verily a huge heape of absurdities First original sin with the guilt thereof shall by this their position be vtterly taken away and it will proue in their opinion ●n open falshoode to say that all men are borne the children of wrath because in their iudgment all are borne in the favour and grace of God But herein the Scripture iointlie pronounceth on our side that we al are by nature the children of wrath Secondly all the children of Turkes Saracens Canibals who at excluded from the couenant Church of God shall heerby be borne in the grace and favour of God and by force of Consequence there shall be saluation without the Covenant of God and without his Church O those sauage and cruel monsters of our age who shame not to seate the infantes of Turkes Infidels borne without the church in the bosome and fauour of God nor dread to plucke vnmercifully the poore infants of Christians dieng befor Baptisme out of the bosome of God and plung them head-long into hell fire For who knoweth not that they so fondly bind the saluation of infants to the Sacrament of Baptisme that they expressely depriue them of euerlasting happines and violently hale them out of Gods grace fauour who die before Baptisme vnlesse they haue ben assoiled by the praiers either of their parents or freindes But if it be trew that by baptisme they are againe receiued into the fauour of God howe then w●l this peremptory disputer maintaine that long since all mankinde was accepted into the same Thirdly therefore this their straunge conceite bruseth and quasheth in pieces an other opinion of theirs concerning the infantes of the faith ●●ll borne out of grace assailed by the Devill before Baptisme and damned Fourthly all the wicked which before the death of Christ fell into hel fire and were againe reconciled vnto God by the death of ●hrist restored into his grace and favour how if this your 〈◊〉 goeth for truth how then I say fel they thēce who were received into it being dead whereas they could no more offend through incredulity wherefore those vngodly persons shal either cōtinue in Gods favour and be saved without faith or shal cōtrary to your position be cast headlong again frō thēce without your crime of incredulity Fiftlie Incredulity either shal go for no sinne or if it be a sinne then all sinnes shall not be purged by the death of Christ or if all be cleansed at least the sinne of incredulity shal be of more force and vertue then the death of Christ But to say either of these were erroneous impious For incredulity not only is it selfe a sin but the mother nurce also of al other offences cleaveth fast togither with other sins even to the regenerate howbeit it is purged forgivē to thē by the bloud of Christ Sixtly it is a shameful grosse he to affirme that the wicked are dāned not for their vngodly sins but for their incredulity As if it were not registred recorded in Scripture Theeues covetous persons drunkards and such like shall not inherite the kingdome of God As if Christ in his final iudgement shal not say vnto thē depart into hell fire c And as if forsooth incredulity were not the chiefe of sins Nay we argue the clea●e contrary that they are cōdēned for sin because they are condēned for incredulity For tell mee what sinne is more grievous and he●ous then incredulitie Heere our Apostata sporteth and toreth ouer childishly Incredulity saith he is not now considered as it is in it selfe a sin but only as it refuseth the meanes of saluation For what is it Sir to refuse the meāes of saluation Is not this a contempt of God Is it not a most detestable sinne offence verely incredulitie is therefore a sinne because it refuseth saluation with the meanes therof Seventhly this their monstrous opinion beareth the wicked in hande that howsoeuer the truth of the Church doctrine touching originall sinne the guilt of the wicked stande immoueable yet it is at no time inherent in them nor can truly be attributed vnto them For let vs take a Turkish infant or some barbarous ancient person who neuer heard one syllable of the death of Christ and therefore cannot be saide to haue despised it through incredulity now let these disputers tell vs at what time they wil account these to stand in the grace and favor of God to be reconciled vnto him iustified and sanctified whether in their mothers wombe or soone after their birth vvhether in their childhood or in their youth whether in their perfect age or in their old yeares lastlie whether in their life