Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	adam_n	covenant_n	fall_n	2,656	5	9.6090	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91973	Pædo-baptisme: or, the baptizing of infants justified: by the judgement and practice of ancient and moderne Protestant divines, both foraine, and of this nation: clearly proving the absolute necessity of baptizing infants, from the authority of sacred scripture and the force of undeniable reason. Together with an excellent letter of Mr. John Philpots to the same purpose. / Collected by Robert Ram, minister of Spalding in Lincolnshire. Published by authority.	Ram, Robert, d. 1657.; Philpot, John, 1516-1555.	1645 (1645)	Wing R194; Thomason E276_12; ESTC R209870	23,751	33

and unchangeable love to his elect 2. The occasion of the covenant the same as mans misery by his fall in the loynes of Adam of which this covenant of grace is a pregnant and mercifull remedy 3. The Author is the same as God gracious mercifull slow to anger pardoning iniquity c. 4. The thing promised is the same as Christ the redeemer and Saviour of mankind 5. The spirituall efficacy of the Ordinances the same as the mortification of the flesh and the renewing of the creature to Gods Image in Jesus Christ 6. The subjects the same as a people in covenant with God to yeeld obedience to the faith 7. The end cujus the same as the glory of Gods mercy to his elect and the unexcuse of the reprobate 8. Finally the end cui the same as good workes here in this life and the immortality of the soule and eternall blessednesse in the life to come In another place concerning the baptizing of all without difference he saith That though divers borne within the Church are reprobates yet as they come one and one unto us we cannot say that this or that child is a reprobate he may be an elect vessell for ought we know And the adequate end of baptisme administred is not salvation of the baptized The glory of God is the principall end namely the glory of Gods singular mercy in the salvation of his elect and the glory of Gods justice in the unexcuse of the reprobate As all outward ministrations in the Church serve for the glory of Gods mercy and justice We put them all under the initiall seale of the gospell that they may be made subject to the gospell and be judged by the gospell Wynells covenants plea for Infants Next to the arguments drawne from expresse testimony of Scripture for the baptizing of children Dr. Featley we have a most forcible argument drawne from the consent of the universall Church testified by their constant practice of admitting children to baptisme even from the Apostles daies unto this present This argument if it be well weighed is of very great moment and may convince the conscience of any ingenuous Christian For no Christian doubteth but that the Apostles were inspired by the holy Ghost and Christ promised his Spirit to lead his Church into all truth which promise he hath hitherto made good in such sort that it cannot be proved that ever the whole Church of Christ universally erred it is true particular Churches have erred and may erre and generall Councels which the Schooles terme the representative Church are subject to error and have sometimes decreed heresie and falshood for truth but the formall Church as they speake that is all the assemblies of Christians in the world cannot be impeached with error at any time whence I thus frame my argument That which the Apostles in their daies began and the whole Christian Church scattered over the face of the whole earth hath continued in all ages and all Countries where Christianity hath been and is professed cannot be an erroneous practise But the Catholike Christian Church in all places and ages even from the Apostles times hath admitted the children of faithfull parents to holy baptisme Ergo the practise of christening children cannot be erroneous or unwarrantable as the Anabaptists teach Featly Disputation with Anab. pag. 19. Confessions of Reformed Churches for Baptizing of Infants Helvetian WE condemne the Anabaptists who deny young infants born of faithfull parents to be admitted to baptisme for according to the doctrine of the Gospell theirs is the Kingdome of God and they are within the covenant of God why therefore should not the signe of the covenant of God be given unto them why should they not be initiated by holy baptisme that are Gods peculiar and within his Church The Helvetian confession cap. 20. Belgick Certainly Christ shed his blood that he might no lesse wash infants of faithfull parents then those of yeeres and therefore it is requisite they should also receive the signe or Sacrament of that thing which Christ for their sakes accomplished The Belgicke confession Article 34. French We acknowledge onely two Sacraments common to the whole Church the former whereof is Baptisme given unto us to witnesse our Adoption because in it we are engrafted into the body of Christ that being washed with his blood we might also be renewed by his Spirit unto holinesse of life Confession of France Articl 37. Augustane Infants being by Baptisme commended to God are received into the favour of God and made his sonnes as Christ testifieth Matth. 18. saying It is not the will of your Father which is in Heaven that one of these little ones should perish Augustane confession Article 9. Saxon. We retaine the baptisme of infants also because it is most certaine that the promise of grace belongs even to infants nor doe we we judge this a meere idle ceremony but that then they are truely received by God and sanctified The Saxon confession cap. 14. I believe and confesse that our children forasmuch as they also are included together with us in the covenant when they are baptized into the Articles of the ancient Catholique faith Palatine are made partakers as wel as we of the death of Christ and of all other good things c. Palatinate confession Baptisme is a notable badge of the people of God Harmony c. for it serves us to shew of what profession we be and by our baptisme we declare in the Church what faith we professe both we our children and our families namely the Christian Religion Ex actis concordia inter Lutherum Bucerum Helveticas Ecclesias A Letter of Mr. Philpot to a friend of his prisoner the same time in Newgate Wherein is debated and discussed the matter or question of infants to be baptized The God of all light and understanding lighten your heart with all true knowledge of his Word and make you perfect to the day of our Lord Jesus Christ whereunto you are now called through the mighty operation of his holy Spirit Amen I Received yesternight from you deare brother S. and fellow prisoner for the truth for Christs Gospell a Letter wherein you gently require my judgement concerning the baptisme of infants which is the effect thereof And before I doe shew you what I have learned out of Gods Word and of his true and infallible Church touching the same I thinke it not out of the matter to declare what vision I had the same night whiles musing on your Letter I fell asleepe knowing that God doth not without cause reveale to his people who have their minds fixed on him speciall and spirituall revelations to their comfort as a taste of their joy and Kingdome to come which flesh and blood cannot comprehend Being in the middest of my sweet rest it seemed me to see a great beatifull City all of the colour of Azure and White foure square in a

soule their first disposition towards future newnesse of life Hooker Eccles politic Mr. Perkins The baptisme of infants hath warrant out of the Word of God however some men be of contrary opinion for all the Israelites were baptized in the Sea and among them no doubt were many children If it be said that baptisme was extraordinary and therefore is no ground for ours Answ True it was extraordinary for the manner but yet herein the matter and substance and the thing signified is ordinary and the end all one with ours And therefore the baptisme of infants in the red Sea is some warrant for the Baptisme of infants in the Church now adaies Perkins on Heb. 11. Mr. Ainsworth They are but a faithlesse and crooked generation that notwithstanding all that God hath spoken and done in this kind doe deny this grace of Christ to the infants of his people and the seale or confirmation of this grace by baptisme now as it was by circumcision of old Ainsworth censure of a Dialogue of the Anabaptists Dr. Willet Every man-child of eight daies old shall be circumcised c. From hence the baptisme of infants which commeth in the place of circumcision is most pertinently proved against the grosse errour of the Anabaptists For as then infants were circumcised to shew the contagion of the nature from the which they were cleansed by the circumcision of the Spirit so even infants now being guilty of originall corruption have need of the Sacrament of Regeneration Willet on Gen. 17. Mr. Hildersham There is great need that infants should be baptized for this maketh greatly for the faith and comfort of their parents for the present and of their owne afterwards that as they are by nature so filthy and loathsome in the sight of God so the Lord hath in the blood of Jesus Christ whereof the water in baptisme is a signe and seale provided a laver to wash and cleanse them in even the laver of regeneration as the Apostle calleth it Tit. 3.5 yea a fountaine opened as the Prophet calleth it Zach. 13.1 for sin and uncleannesse sufficient to cleanse them from all this filthinesse and corruption of their nature Hildersham on Psalm 51. Lect. 55. Dr. Fulk We doe no otherwise affirme Christian mens children to be holy from their mothers wombe then St. Paul 1 Cor. 7.14 saith they are holy because they are comprised in Gods covenant and have right to be baptized Fulk on Rhem. Test Rom. 5. Mr. Hieron Indeed the Anabaptists who dispute against the baptizing of infants doe much urge the practice of the Apostles and of Philips baptizing the Eunuch urging that they baptized none but such as were able to give an account of their faith To this I answer 1. That it is not simply improper to call the infant of believing parents a believer because though he doe not now actually believe yet partly because for his parents sake he is within the compasse of the covenant and partly because of that which may well be hoped for hereafter it were hard to terme him an infidell so it were not harsh to call him a believer And why not a believer as well as a reasonable creature though yet there is in him no use of reason nor any certainty of ability hereafter to enjoy it 2. The argument is naught from the Apostles practise for that course which they took with one certaine age of persons cannot be stretched out to all without exception In Abrahams person the knowledge of the nature of the Sacrament and a yeelding himselfe to live under the Lords obedience went before the receiving of circumcision yet in Isaac it was not so he was circumcised first and instructed after 3. As concerning the Apostles practise it selfe there is no certainty for it that they baptized none but such as were able to make acknowledgment of their faith there is more probability on the contrary that they baptized even some infants as namely when they baptized whol families 4. Be it that none of all these things wil serve to justifie the baptisme of infants yet unable to make confession of their faith yet their interest into the promise of God is a sufficient plea that promise Acts 2.39 is made to them that believe and to their children If then the promise belong to infants why not also the seale of the promise Hieron in his Sermon of baptizing the Eunuch This covenant is contained in the Scripture Dr. Whitaker I will be thy God and the God of thy seed Gen. 17.7 therefore the baptisme of infants is grounded upon the written Word of God and certainly if we had not better authority for the baptizing of infants then unwritten Traditions we were in an ill case to deale with Anabaptists in this matter Whitaker against Bellarmin de perfectione scripturae We say that baptisme is a Sacrament of the remission of sins Dr. Jewell and of that washing which we have in the blood of Christ and that no person which will professe Christs name ought to be restrained or kept backe there from no not the very babes of Christians forasmuch as they be borne in sin and doe pertaine unto the people of God Jewels Apologie cap. 11. division 3. D. Mayer That the children of believing parents ought to be baptized it is plaine 1. From the use of circumcision which was the forerunner hereof which was appointed to be done upon the eighth day after the birth Now the Seale of Gods covenant is to be applyed unto the children of Christians as soone as unto the children of the Jewes but unto the Jews the seale was applyed in their infancy therefore to the children of Christians likewise as circumcision their seale to them so baptisme our seale to us 2. From the estate of infants the promises belong to them as well as unto their parents saith Peter Acts 2.39 and theirs is the Kingdome of Heaven saith Christ and they are holy saith Paul 1 Cor. 7.14 now unto those that are wholly partakers of the promises of God and of the Kingdome of Heaven the signe and seale of God is not to be denyed but children of believing parents are such even in their infancy therefore the seale or signe of baptisme may not be denyed 3. From the practise of the Apostles and first teachers of the Gospell St. Paul baptized the houshold of Stephanus and Lydia and her houshold and the Jaylor was baptized with all that belonged unto him And when little children were brought unto Christ some disliking it were reproved and the bringers of them encouraged neither hath there beene any time since wherein they have been refused but since the springing up of the many headed Hydra of Anabaptisme Mayers Catech. of childrens baptisme Mr. Wynel The covenant now and formerly with the Jewes is the same in relation to the eternall welfare of the soule 1. The foundation of the covenant is the same as Gods free eternall