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
A17599	Aphorismes of Christian religion: or, a verie compendious abridgement of M. I. Calvins Institutions set forth in short sentences methodically by M. I. Piscator: and now Englished according to the authors third and last edition, by H. Holland.; Institutio Christianae religionis. English. Abridgments	Calvin, Jean, 1509-1564.; Piscator, Johannes, 1546-1625.; Holland, Henry, 1555 or 6-1603.	1596 (1596)	STC 4374; ESTC S107177	82,272	222

by the Priest all their sins for whom the Masse is celebrated are purged whether they be as yet aliue or euē long since dead and in Purgatorie XXIII Lastly they sinne also grieuously whiles they adore that fained Christ as lying hid vnder the forme of bread CHAP. XXIIII Of Baptisme I. APHORISME BAptisme is the first Sacrament of the new Testament or couenant of grace wherein according to Christs a Mat. 28.19 institution the Christian is dipped in water or sprinkled with water by the Minister of the Church to represent the shedding of the bloud of Christ vpon the Crosse and to testifie to him that the remission of sinsis purchased for him by the bloud of Christ and to seale his regeneration by the holy Ghost which grace is purchased also fot the elect by the bloud of Iesus Christ and lastly to seale his communion and felowship with Christ in the kingdome of heauen and so in like manner the Baptised makes publique profession that his harts desire is to be one of the people and Church of God II. Whereas we say that Baptisme is a Sacrament we haue already shewed in the former Chapter what this word signifieth III. We ad that Baptisme is a Sacrament of the new Testament or couenant of grace because it was instituted by Christ after his incarnation first administred amongst the Iewes by Iohn the Baptist Christ himselfe next among all nations by the Apostles and their successours IIII. We call Baptisme the first Sacrament of the new Testament in respect of the second which is the Lords Supper for Baptisme is the Sacrament of our first a Act. 2.4.1 Iohn 41. entrance and admission into the visible Church of Christ that we may be of the number of Gods childrē so accounted may enioy their b Ibid. v. 42. priuiledges And therfore men vnbaptised may not be admitted to the Lordes Supper like as in times past vnder the old Testament the Sacracrament of their first c Mat. 23.15 entrance into the Church was Circumcision and none d Exod. 13.48 vncircumcised was to eate the passeouer V. We say that the person to be Baptised ought to be a a Mar. 16.16 Act. 8.36.37.38 Act. 2.41 Act. 16.14.15.31.32.33 Christian by which name we vnderstand not onely men of yeares lately conuerted to the Christiā faith but also young b Act. 16.33 Exod. 12.48 infants the children of Christian parents whereby may appeare that the speach of the common people is erroneous when as desiring Baptisme of the Pastour of the Church for their infants they say God hath giuen me a child I pray you make it a Christian soule For Baptisme doth not make a Christian but signifieth and marketh vs for Christians VI. We adde further that Baptisme is to be administred by the Minister of the Church bicause Baptisme is a part of the Ecclesiasticall a Mat. 28.19 Ministerie which none may b Heb. 5.4 meddle with but they which are thereunto lawfully called for to whom Christ gaue cōmission to Baptise to them also he gaue charge to preach his holy word and what God hath ioyned together c Mat. 19.6 no man may put asunder Those women therfore sinne which in their fained cause of necessitie do administer this holy Sacrament yea they sin dangerously for baptizing without any commission frō God nay d 1. Cor. 14.34 1. Tim. 2.22 contrary to his word and for ascribing to any externall thing our euerlasting saluation which is to be sought only in the death of Christ and in the promise of grace The same is to be thought also if any man not called to the Ministery of the Gospell do Baptise VII Water onely is to be vsed in Baptisme and no other liquor for that Gods commandement is of water only and the practise of the faithfull seruauntes of God which first ministred the same as Iohn Baptist Christ and his Apostles and their successours can teach vs. VIII And whether the Baptized be dipped in water and that once or thrise or haue the water sprinkled or powred vpon him it is a matter indifferent and ought to be free in the Church according to the diuersitie of countreys For although it be manifest that dipping in the water was vsed in the a Iohn 3.23 Mat. 3.16 Act. 8.38.39 Rom. 6.4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primitiue Church yet the originall Baptizing doth signifie not onely to be dipped in the water but also to be wet with water any way IX Moreouer Baptisme is giuen vs of God to this end first for the confirmation of our owne faith to our selues next for the manifestatiō of our profession among mē X. Baptisme helpes our faith three wayes testifying vnto vs of three things which we receiue by faith for first it is an instruction and symbole thereunto of the a Act. 2.37 c. 22.16 remission of sinnes next of our b Rom. 6.4 Tit. 3.5 renouation by the holy Ghost lastly of our vnion and c Gal. 3.28 communion with Christ XI First concerning forgiuenesse of sins Baptisme both teacheth and sealeth the same in a speciall manner vnder the figure and type of washing a Act. 22.16 Soph. 5.26 Tit. 3.5.6 purging vs for as by water the filthines of the body is purged and washed away So by the bloud b Iohn 1.7 of Christ all the pollutions of the faithfull are washed and purged XII And this confirmation which we haue by Baptisme concernes the whole life all and euery one of the sinnes of our life for the bloud of Christ whereof Baptisme is the seale purgeth a 1. Iohn 1.7 vs from all sinne Therfore so oftē as we fall we should call our Baptisme to minde and thereby arme our selues that we may euer rest assured of the free pardon of our sinnes for that the bloud of Christ is that fotūaine which is b Zach. 13.1 opened to the house of Dauid and to the inhabitants of Ierusalem that is to all the faithfull to wash them from sin and from vncleanesse XIII Let no mā by this doctrine gather any libertie to sinne for this doctrine is not taught but for the consolation of them which be truly humbled and for afflicted soules and consciences Againe Baptisme doth no lesse warne vs of our a Rom. 6.4 mortification and dying vnto sinne then of the remission of our sinnes by Christ XIIII Therefore the second end of our Baptisme is our a Tit. 3.5 regeneration for this Christ promiseth to worke in vs by his holy spirite and so doth indeede and this grace also he merited for vs of his father by his death and passion XV. Where we must obserue that this renewing of nature is a Rom. 7. imperfect in this life but yet so be we renewed that this sinne dwelling in vs raigneth b Rom. 6.4 not nor hath dominion ouer vs but by the grace of Gods spirite is dayly more and more mortified

in vs. XVI The third benefite by Baptisme is our holy vnion and communion with Christ that we may know that we are vnited a 1. Cor. 11.15 and receiued to felowship with Christ knit vnto him as the members to the head and therfore shal be coheires with him in heauen For Christ to this end sanctified Baptisme in b Math. 3.16 his owne body that he might haue it as commō with vs that so it might be as a most sure bande of our vnion and communion with him And Paule hereby proueth vs to be the sons of God because that in Baptisme we haue put c Gal. 3.14 on Christ that is because by the seale and testimony of our Baptisme were are ioyned vnto Christ the onely begotten sonne of God XVII And thus these three ends of Baptisme serue right well for the confirmation of our faith and so may minister great comfort vnto vs. Againe for our profession among men Baptisme is a badge of that for thereby we testifie that our desire is to be a Iohn 4.1 Act. 2.41 numbred among Gods people professing that we consent with all Christiās in one forme of the religious worship of one God onely and this profession also respecteth the glory of God And this meaning hath Christ when he commandeth to baptize b Mat. 28.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of the Father the Sonne and the holy Ghost that is that by Baptisme men may be bounde to worship the true God who is Father Sonne and holy Ghost and that this phrase is so to be vnderstood the very wordes of the Apostle can teach vs. 1. Cor. 1. v. 12.13.14.15 XVIII Now by the premisses learne that they onely rightly receiue and rightly vse Baptisme which referre it to the ends for the which Christ ordained it that is that they may feele and by faith receiue remission of sins regeneration and life euerlasting in Christ alone so receiue Baptisme as Gods holy seale of all these benefites XIX Therfore those men greatly abuse Baptisme which seeke remission of sinnes in that externall actiō as if the power of washing away sinnes were shut vp in the very element or at the least in the bloud of Christ as lying hid therein CHAP. XXV The Baptisme of infants I. APHORISME BEcause the Anabaptistes do oppugne the Baptisme of infants as a point disagreeing with Christes institution it is needfull to know the reasons whereby the Baptisme of infants is proued by the scriptures and next to shewe the vanitie and weakenesse of the Anabaptistes argumēts which they bring to the contrarie II. Now then that the children of the faithfull ought to be baptised may be shewed out of Gods word by foure speciall arguments The first is from the example of Circūcision which assuredly had the like a Col. 2.11.12 reason the same signification that baptisme hath For like as by Circumcision God testified to the people of Israell the b Rom. 4.11 remission of sinnes and c Deut. 30.6 Rom. 2.29 Coloss 2.11 regeneration so by Baptisme doth he promise the very same things vnto the Christians If therefore their infants then at Gods d Gen. 17.12 Leuit. 12.3 cōmandement were Circumcised it is a good consequent that the children of the faithfull vnder the Gospell be baptised III. For albeit we haue no such charge for the baptising of infants yet we know right well the Lordes good pleasure herein by the very nature and end of Baptisme especially seeing Baptisme is ordained to succeede in the a Col. 2.11.12 place of Circumcision Now the charge giuē to them of old which professed the Iewish Religion was that they should not onely be Circumcised them selues but also all b Exo. 12.48 the males that did belong vnto them Wherefore in like manner such as professe Christian Religion they are bounde to bring their infants to be baptized IIII. Againe the children of the faithfull are partakers of that which is signified by Baptisme that is the remission of sinnes regeneration for they belong to Gods a Gene. 17.7 Act. 2.39 1. Cor. 7.14 couenant wherein these benefits are promised with what colour then of reason shall we denie them the seale of the couenant V. And if our infants may not be baptized then the grace of God by Christs cōming doth lesse appeare vnto vs then vnto the Iewes in times past for that the faithfull Iewes were confirmed by the seale of Circumcision cōcerning the saluatiō of their children wherefore it is against all reason that Christiās should not in like maner by the testimonie of Baptisme be assured of the saluation of their infants VI. Lastly the children of the faithfull ought to be offred a Mat. 19.14 a Col. ● 12. vnto Christ as they that haue communion with him in the kingdome of heauen therfore we must giue them their Baptisme as the seale of that communiō and heritage they haue with Christ in heauen VII For whereas the Anabaptistes denie that the baptizing of infantes was vsed in the Apostles time we must know that the old writers say contrarie and the same may also appeare by the Acts of the Apostles which Luke a companion of the Astles as eye-witnesse of all the things for the most part hath left written for the Church of Christ where it a Act. 2.38.39 is sayd in the wordes of Peter to the Iewes conuerted by his Sermon that they be baptized for the remission of sins and that they should receiue the gift of the holy Ghost for that this promise was made not onely vnto them but vnto their childrē Where in the word children it can not be denied but that infants must be vnderstood Againe this Euangelist recordeth that Paule Silas in whose companie he him self also was baptized b Act. 16.15 Lydia her house and the Iayler c Ibid v. 33. with all his houshold VIII Next whereas they say that infants may not be baptized because they cannot cōceiue the doctrine of faith repentance The like reason might be made against the Circumcision of infants Wherefore it sufficeth that they are baptized vnto the repentance and faith to come euen as the infants among the Iewes were Circumcised IX Thirdly whereas they obiect that Baptisme was giuen for the remission of sins and that infants haue not sinned the assumption is false for albeit infants haue not sinned after the like manner of the transgression of a Rom. 5.14 Adam that is actually in their own person yet they sinned in b Ibid. v. 12. him or in his loynes for that they are c 1. Cor. 15.22 dead in him and d Rom. 5.14 and 6.21 dye dayly no lesse then such as be of yeares X. Fourthly whereas they say that Christ hath cleansed a Ephe. 5.26 his Church by the washing of water and that infantes haue no neede of this cleansing because they be not vncleane againe the