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A42248 The grounds of infant-baptism briefly explained 1693 (1693) Wing G2138C; ESTC R222580 20,167 16

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Eminent Instruments of all Spiritual Good to the Souls of Infants not excluding but rather including their Parents if they be truly godly them especially for thus we read But Jerusalem which is above is free which is the mother of us all Gal. 4. 26. This Jerusalem the Holy Catholick Church the blessed Company of all faithful People is the Mother of us all and consequently of all such Infants as belong to the Election of Grace And we have great reason to think that all such Infants as God's Word binds us to baptize dying in Infancy with the Seal and Token of God's gracious Covenant upon them are elect and saved especially if they be the Infants of godly Parents they are Cives Ecclesiae Citizens of the heavenly Jerusalem she is spiritual Mother to them all and every one For by one Spirit are we all baptized into one Body 1 Cor. 12. 13. § XXV We may admit the Infant to Baptism and yet not admit his Parents to the Lord's Supper because it may be wholsome Penalty to deny them the Lord's Supper till they have reformed their profane and wicked Lives and yet it may be too much Rigoun to debar their Infant from Baptism Not seldom the Children of wicked Christian Parents when grown up prove godly and are saved and too many Children of godly Parents when grown up prove wicked and perish As God may by his common Grace move the Heart of a carnal Christian Parent to pray to joyn in Prayer to hear the Word to give an Alms to devote part of his Estate to pious and charitable Uses and by God's common Grace he may be instrumental for Temporal and Eternal Good to others though himself prove a Cast-away So by the same common Grace he may be instrumental in God's hands for bringing his Child to Baptism and procuring it solemnly entred into his Holy Covenant and may devote it to his Service and be useful to its Temporal and Eternal Good though himself be ungodly and perish Under the Law the Infants of good and bad Parents were promisouously admitted to Circumcision by Divine Warrant and good and bad Israelites did in common contribute towards the Building of the Tabernacle first and afterward of the Temple Whom we can we are to amend by the Word and holy Discipline and whom we cannot we are to mourn for and tolerate Where the Tares cannot be pluckt up without endangering the Wheat they are to be let alone and both are to grow together till the Harvest There are two kinds of sincerity common and special with the former the generality of ungodly Christian Parents in the Parishes of England desire Baptism for their Children they desire it sincerely seriously and without dissembling this is not no sincerity it is better then none and yet it is not divine heavenly and spiritual But Children born in manifest Whoredom and Adultery should not be baptized unless the Father or the Mother one or both will at the Baptism of the Child penitentlally confess the Sin And the Ecclesiastical Judge should not for filthy Lucre exempt infamous and notoriously scandalous Sinners from such wholsome Penance so to do is very sinful and scandalous and God's Blessing cannot be thought to go along with that Gain which is taken Jos 7. 19. Prov. 28. 13. 1 Tim. 5. 20. to free Sinners from giving Glory to God by wholsome Confession of Sin § XXVI By Infant-Baptism a Divine Bond and Engagement is laid upon the Parents to teach and upon the Children to learn as soon as they shall be capable God's true Religion This Divine Bond and Engagement doth very much tend to Godliness and shunning Sin by aweing the Consciences of Parents and Children when grown But the denial of Infant-Baptism by erroneous freeing Parents and Children from this Divine Bond and Engagement doth too much tend too Looseness and carnal Liberty and profane Conversation § XXVII Infant-Baptism is greatly useful to keep up the Doctrine of Original Sin in Infants and the necessity of supernatural Regeneration and Eternal Redemption by the Grace of Christ and so it is greatly useful to our Faith But the way of those who are against Infant-Baptism doth very much tend to weaken our Faith herein and make all Men think that there is no such thing as Original Sin in Infants that they have no need of Regeneration and Eternal Redemption by Christ and that they are no less holy and pure then the Infant Jesus who was after an extraordinary and miraculous manner conceived by the Holy Ghost in the Womb of a Virgin and born of her which is a great and dangerous Error § XXVIII Moreover their way tendeth to harden the Jews in their Infidelity because the Gospel obligeth them to believe that if they will become Christians not only themselves but their Infants also shall become great Gainers and be under a better Covenant then that of Circumcision which upon the Principles of those who oppose Infant-Baptism cannot be and so the Jews are scandalized and a Stumbling-block is cast in their way to hinder their Conversion § XXIX The Apostles did rightly in baptizing those with the Baptism of August Enchirid cap. 49. Bedae respons ad qu. 5. in fine lib. Retract in Act. Apostol Christ who had been before baptized with the Baptism of John Act. 19. because John's Baptism gave no Remission of Sins save through Faith in the Death of Christ as future and so it pertained to the Old Testament Dispensation which stood in force till after the Death of Christ the Testator and Surety of the New Testament by whose Death and the Institution of the New Testament in his Blood the whole Old Testament Dispensation and John's preparatory Baptism as included in or joyned with the same is to cease and have an end and now Christ as Mediator of the New Covenant ordains a new way for all Nations that they be made Disciples and baptized in the Name of the Father and of the Son and of the Holy Ghost this is clearly a new way and kind of Baptism differing from John's But this will no way warrant the Doctrine and Practice of those among us who re-baptize grown Christians who had been lawfully baptized in their Infancy with Christ's Baptism how they will avoid the Charge of Anabaptism and sinful re-baptizing I see not And it may seem strange that they can find Evidence in the New Testament for the Divine Appointment of the Lord's Day and that from the Resurrection of Christ the last Day of the Week was changed into the first Day of the Week as in their Confession of Faith themselves declare p. 77. and yet cannot find like Evidence for the change of Circumcision for Baptism and the Baptism of Infants as the consequent thereof § XXX They tell us That all instituted Worship receives its Sanction from Their Confession of Faith p. 115 p. 116. the Precept and is to be thereby governed in all the necessary Circumstances thereof And that it depends purely upon the Will of the Law-giver to determine what shall be the Sign of his Covenant unto whom at what season and upon what terms it shall be affixed Now though much more might be said in this Argument yet necessitated brevity will not permit more and I think I have said enough to prove that it is the Will of Christ that we baptize the Infants of Christian Parents that in so doing we proceed according to his Precept and Commission to his Apostles to teach and baptize all Nations So hath been the Practice of the Universal Church to our times God's Blessing hath gone along with it and Christ according to his gracious Promise will not fall to be with his Ministers in the dispensing of it unto the end of the World Mat. 28. 20. FINIS LONDON Printed for J. Lawrence at the Angel in the Poultrey 1693.