Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	church_n	doctrine_n	popery_n	4,964	5	10.7046	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57682	Infant-Baptism; or, Infant-sprinkling (as the Anabaptists ironically term it,) asserted and maintained by the scriptures, and authorities of the primitive fathers. Together with a reply to a pretended answer. To which has been added, a sermon preached on occasion of the author's baptizing an adult person. With some enlargements. By J. R. rector of Lezant in Cornwal.; Infant-Baptism.	J. R. (James Rossington), b. 1642 or 3.	1700 (1700)	Wing R1993; ESTC R218405	76,431	137

aquam quae adfuerit super caput nascentis dicens Ego te bapt Synod Colon sub Rudolpho Imper. apud Magd. Cent. 13. And consequently with so much precipitancy as speaks their laying too much stress as their manner is upon the Opus operatum and as if God ties himself to means as well as us Agreeable hereto Christ's Commission is as full for baptizing Infants as any others for if they be the natural or adopted Children of Believers or such as are proselyted they are Abraham's Seed and so are interested in the Covenant and belong to Christ which in Christ's own Dialect is the same thing with being his Disciples * Compare Matt. 10.42 with Mark 9.41 Yea they are called so by the Holy Ghost † Act. 15.10 with v. 1. And the Commission runs to Baptize all Disciples ‖ Matt. 28.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go Disciple all Nations baptizing them if then Infants be or are made Disciples together with their Parents or Proparents so as the Promise of Abraham reacheth to them they are to be baptized for there is nothing to interpose between discipling and baptizing Yea such is the near conjunction of the Commands that they seem to be coincident q. d. Whosoever are my Disciples or Relatives Partners of the Covenant or are in the Church's Power to stipulate for their Religious Education let them be consigned thereunto by this Sacrament of Baptism let this be the Rite of their Admission let this be the Badge and Cognizance of their Discipleship and who are we that dare in contradiction to this express order of our Saviour hinder any such out of our own Imaginations from entering in at this ordinary Gate or Door of Grace who do not exclude themselves Ananias finding Saul in the state of a Disciple baptized him * Act. 9.18 tho' neither he nor any Minister else had made him so Infants are Disciples not so much of Man 's as of God's making vouchsafing graciously in their believing Parents to accept them also into his Covenant † Rom. 11.16 1 Cor. 7.14 and so into the State of Disciples The Apostle also plainly declares that interest in the Promise is alone by it self a sufficient ground for the application of Baptism in that he exhorts those awaken'd Jews to be baptized upon this Ground or for this reason that the Promise did belong to them ‖ Act. 2.38 39. 'T is true he exhorts them to Repentance to which Faith must be conjoyn'd as necessary to their interest in the Promise but 't was their interest in the Promise on which he Grounds his Exhortation to them to be baptized Hence however Persons come to have an interest in the Promise whether it be by descent or adoption or by their own personal Faith and Repentance 't is all one to our present purpose And this is agreeable to the first Command to keep the Covenant that is the token of the Covenant the Command is grounded upon interest in the Promise Gen. 17.9 Thou shalt keep my Covenant therefore that is upon this Ground because the Promise is unto thee and having the Promise thou shalt wear the Sign and Seal thereof for it follows à majori ad minus that the Children being in Covenant should not want the Sign and Seal that ensures the Benefits and Priviledges of the same Who then can forbid Water 'T is the Apostle's Argument * Act. 10.47 to those that have received the Grace of God the Promise by Virtue whereof they are in Covenant with God as well as we Now what have the Anabaptists to Object against what is here alledged for the putting on Infants the present Sign or Token of the Covenant Why nothing in effect but what they are beholden to the Papists for viz. That Circumcision was the Token only of a Carnal Legal Covenant and that such was the Covenant which God made with Abraham and his Seed and renewed by Moses to the Children of Israel and that its being a Seal of the Righteousness of Faith was peculiar only to that Patriarch and that there is no such thing now as foederal holiness or any Right or Priviledge accruing by vertue of any Promise or Covenant from Birth or by being of such a Lineage or Descent but that the Children of Believers in their Infant Estate are in no better Condition than those of Heathens 'T is strange that they who in shew are so much against Popery should broach so much of it speaking the Language of Rome against the Protestant Doctrine maintained in the Church of England Is this to come out of Babylon thus to side with the Papists and Bellarmine * De Sacr. effectu l. 2. c. 13. alibi in particular Mr. Blake † Answer to Tombs p. 61. Printed Anno 46. declares that their Arguments against foederal Holiness are borrowed from them and that he hath not met with any either in Mr. Tombs or Blackwood which may not be found in Stapleton Cornelius a Lapide the Rhemists or some of that Party and that the Jesuits were the first Opposers of it 'T is likewise a great and much agitated Controversie between the Papists and those of the Reformed Religion concerning the Identity and Efficacy of John's Baptism compared with Christ the Papists thundering Anathema's against them who shall affirm the Baptism of John to have the same vertue and power with that of Christ Those of the Reformed on the other side are generally of Opinion that John's Ministry was the same that was afterwards delegated to the Apostles And his Baptism the same which was afterwards ministred by them This the Anabaptists deny to take occasion there-from to Ground their dipping again or Rebaptization and to this purpose draw most of their best Shafts out of the Popish Quiver and form most of their choicest Weapons on their Anvil yea in the whole conflict they have been necessitated to borrow help from these Philistine Artists But let them if they can produce any thing in the whole Bible to overthrow what is here laid down otherwise what I have retorted on them must be acknowledged to be very just Neither is there any doubt but that the Practice of Christ's Church hath been answerable to the Doctrine here represented They say there is not any express Instance of any Infant baptized in the whole History of the Gospel but is there any instance of any Infant of a Christian believer left unbaptized Are there not strong Presumptions that upon coming over of any to the Faith their Children together with themselves were received and baptized 't is said only of Lydia that she believed but of her and her Houshold that they were baptized * Act. 1● 15 yea our Saviour himself upon Zaccheus's receiving of him says to Day is Salvation come to thy House forasmuch as thou also art the Son of Abraham † Luk. 19.9 So St. Peter told Cornelius words by which he and his House should

INFANT-BAPTISM OR Infant-Sprinkling As the Anabaptists Ironically term it Asserted and maintained by the Scriptures and Authorities of the Primitive Fathers Together with a REPLY to a pretended ANSWER To which is added A SERMON PREACHED On Occasion of the Author 's baptizing an Adult Person With some Enlargements By J. R. Rector of Lezant in Cornwal LONDON Printed and are to be Sold by J. Taylor at the Ship in St. Paul's Church-yard Philip Bishop at Exon and Benjamin Smithurst at Lanceston in Cornwal 1700. To the Worshipful Sir Joseph Tredenham Kt. 'T IS not unknown how you have vouchsafed to espouse my Cause in many difficulties I have strugled with Which is very much my Glory that so eminently worthy and accomplisht a Person and so great a Votary of the Church of England as Your Self hath not only judged favourably but on many occasions actually interested your self on my behalf It therefore behoves me to lay hold on any opportunity to demonstrate a grateful Mind tho' it be accompanied with a new Address for further Favour as this at present is to countenance a small Polemical Discourse for I cannot but call to mind having so well experienced its truth in you that known Aphorism which a Reverend Prelate lays down in the close of his Parable of the Pilgrim Those will be our best Friends not to whom we have done good but who have done good to us which speaks the abounding goodness of a Benefactor Vpon this ground I take the confidence of making this Dedication 'T would be tedious to recount to you the various Motives that have induced me thus to engage in this Controversie when so many Tracts have been already set forth of this Nature it may suffice to clear me from all aspersions that I can justly say from the Observation of others as well as my own that 't is like the Quakers a growing Sect with whom I contend and that they have lately in my Parish of Up-Ottery built them a Synagogue of such a Structure as if they meant it should out-vy the Parochial Church there These things I humbly conceive render it necessary and make it my more peculiar Province to endeavour with others to stop the growth of the Faction that so my own Flock may not be worried and miss-led but that I may be assisting to them in my necessary absence as well as when I am present amongst them and by any means reduce some and prevent others from going astray from the holy Communion of our Church whose Peace and Prosperity all its true Members especially the Clergy ought to Consult and Promote Sir my Prayers and Endeavours are intent upon these Things and as far as I continue stedfast in such labours I am secure of your good Opinion Your most Obliged and most devoted humble Servant James Rossington INFANT BAPTISM OR Infant Sprinkling c. INfant Baptism or Cornwal's Vindication of the Royal Commission of King Jesus Dedicated to the House of Commons about the Year 1645 and A. R. in his Vanity of Childish Baptism as the Anabaptists sometimes call it Infant Sprinkling is no Popish Tradition much less is it as they pretend brought into the Church by Innocent the Third yea so far is it from being any corrupt Innovation crept into the Church that it agrees with the mind of God in the holy Scriptures and consequently we need not question its agreeableness to the practice of the Church of Christ even in the first Ages of Christianity tho' it should be supposed we have no express Records of matter of Fact which yet we have and the same authentick and undeniable Neither is our way of administring Baptism by pouring on of Water novel or to be dislik'd To demonstrate the agreeableness of this Doctrine to the revealed Will of God I shall take my rise from the Covenant God made with Abraham * Gen. 12.3.17.8 being by the Apostle's computation † Gal. 3.17 430 years before the giving of the Law And to this he elsewhere refers ‖ Gal. 3.8 where he signifies that the Gospel was before preached to him that is to say in the words of the Promise as containing in them a Breviary thereof being an Evangelical and not a legal Promise viz. That all Nations of the World and not only the Jews should be justified by Faith and consequently the Gentiles now and that without legal Mosaical performances for after this manner and in these express words did the Promise run In thee shall all the nations of the earth be blessed and again I will establish my Covenant to be a God unto thee and to thy seed after thee * Gen. 17.8 9. And when God had thus enacted and established his Covenant with that holy Patriarch and his Seed he immediately thereupon as you 'l find † ver 10. commanded them to keep that his Covenant Vid. Dr. Burthog's Argument for Infant Baptism Printed Anno 84. and Whiston's Infant Baptism plainly proved Printed Anno 78. not only in the substance but in the sign and token of it as 't is immediately in one continued Speech exegetically added this is my Covenant or token of my Covenant so that the sense and meaning of the Phrase in either Verse is clearly the meaning of both and Circumcision is specified to be the Covenant at that time to be kept tho' not the only Covenant to be kept The Obligation imposed upon Abraham and his Seed was as you may note in the first Place to keep the sign or token of the Covenant or the Covenant in the sign of it and then to observe Circumcision as that sign or token The former is of perpetual Obligation the latter is more positive and secondary Tho' then there be an alteration in the second Injunction it will not therefore follow there must be in the first or that the Covenant ought not to be observed in the sign of it if for certain reasons Circumcision be no longer but something else be that sign So in the fourth Commandment Remember the Sabbath-day to keep it Holy that is the first thing which is principally Commanded but the other the seventh Day that is the last Day of the Week is the Sabbath that is but secondary so that the Obligation to the first and that which is primary in the Command doth not cease because there is an alteration in the second and that not the seventh but the first is now the Sabbath of the Lord. For a further explanation of this Truth you may observe that the Command in the 9th verse requires the keeping of the Covenant in general but don't determine what the token of the Covenant should be but obligeth to whatsoever token God should institute 't is not said Thou shalt be circumcised or be baptised but thou shalt keep my Covenant that is as afore the token of the Covenant consequently when Circumcision was appointed it obliged to that but Circumcision being laid aside and another sign