Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	faith_n	justification_n	sanctification_n	4,477	5	10.0495	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66066	The way to heaven by water concomitated, by the sweet-breathing gales of the spirit: wherein, the point of originall sinne is touched; infants baptisme justified, and how far the guilt of originall sinne, in the elect, is therein ordinarily removed, &c. Delivered in severall lectures at Kingston upon Hull, by John Waite, B.D, and lecturer there for the present. Imprimatur, Jas. Craford, Decemb: 2, 1644.	Waite, John, fl. 1666.	1645 (1645)	Wing W221B; ESTC R220794	49,203	52

to send out the prayer of Faith for it And page 643. to such as dye Infants giving that Spirit which works either Faith or some thing proportionable for their justification regeneration sanctification and salvation In the latter which survive and live to discretion vvorking the seeds and inclination of Faith which in due time shall fructifie to Eternal Life See Polan lib. 6. cap. 55. quo promissa est gratia invisibilis exhibetur Wallebius in compendio Theol. lib. 1. cap. 23. Fidem non secus ac rationem habent acsi non in fructu tamen insemine radice c. They have Faith as they have Reason though not in the act and exercise of it yet in the Root of Seed or it they have virtuall petentiall and inclinative Faith and they have it in Actu primo saith Walleb seeing they have spiritum fidei the Spirit of Faith though not in actusecundo Prosp de vocatione gent. lib. 1. cap. 18. Originem verae justitiae in regenerationis Sacramento positam esse ut vbi homo tenascitur ibi etiam ipsarum virtutum veritas Oriatur Yea some moderne Divines have afforded them the habit of Faith Polan synagmat lib. 9. cap. 6. though others cannot see how that should be of which never after any shew without new instruction Estius in lib. 4. Sent d. 4. sect 6. calls it habitum sopitum or qualitatem quiescentem which saith he constituat vere credentes sperantes diligentes c. although it cannot actuate except the impediment of the age be removed and externall doctrine or instruction accede by the outward senses I say thus that if by an habit bee meant an inchoat habit infused it may be true but not of a perfect habit for then the former exception may take place but an inchoate habit and a disposition to a perfect one are all one for Disposition and Habit thus differ not specie but gradu as tempor fervor and thus in effect It s no more then what we heard before the School-men that follow Aquin. part 3. qu. 69. art 6. in corpore say thus for their perfect habit the impotentia operandinon accidit pueris ex defectu habituum sed ex impedimento corporali even as men that are sleeping they have the habits of vertue though whilst such they cannot exercise them Taylor on Titus page 939. in his doctrine in Calce God in baptisme not onelyoffers and signifies but truly exhibiteth grace c. and that vertuall and inclinative beliefe in them is acceptable to God in Christ as actuall in aedu tis it savours therefore too strongly of an Anabapticsticall conceipt to think that Infants are not capable of inward graces of baptisme unlesse they had actuall Faith St. August To 3. in enchirid ad laurent cap. 54. Baptism itis munere quod contra origin ale peccatum donatum est ut quod generatione attractum est regeneratione detrahatur and a little after unde incipit hominis renovatio here mans renovation begins And Tom. 7. lib. 1. de peccatorum meritis cap. 9. speaking of the Pelagians denying originall sinne Hinc enim etiam in paroulis nolunt credere per Baptismun solvi originale peccatum they will not beleove that Originall sinne is is taken away in children by baptisme lib. 2. cap. 28. Although Law of concupiscence remain in our members manente ipsa reatus ejus solvitus though it abide yet the guilt of it is taken away and then it followes sed eisolvitur qui Saccamentum regeneration●s accaepit renov ●●ique jam caepit its taken away in such as have received the Sacrament of regeneration and now have begun to be renewed lib. 6. contra Julianum ergo quia parvuli baptizantur in Christo peccato moriuntur a potestate tenebrarum ubi natura filii ira fucrant erunutur Children are baptized in to the death of Christ and dye to sinne and although by nature they were the children of wrath yet are they hereby plucked out of the power of darknesse lib. 1. contra 2. Ep. Pelag. cap. 13. ipsa carni● concupiscentiain baptisme sic dimittitur ut quanquam tract a sit a nascentibus nihil noceat renascentibus concupiscence in baptisme is so taken away that though it be contracted to posterity yet it hurts not the party regenerate lib. de nuptii● cap. 23. haec in qu am concupiscentia quae sola Sacramento regenerationis expiatur c. Martyr loc com clas 4. cap. 8. sect 2. cham lib. 5. de Sacr. cap. 4. par 6. Cal. Institutionum lib. 4. cap. 14. sect 17. Gerar. voss Thes Theol. de paedo baptismo pant 1. Thes 15. Musclai com q. 1. sect 8. Junius de paedo bapt thes 10. August Tom. 3. lib. 14. de Tul. cap. 17. This concupiscence which by the onely Sacrament of Baptisme is expiated or purged namely front the guilt and by the Sacrament as you have heard is then meant the thing signified as well as the signe Nazianzen in laudem Gorgonii calls it divinae bonum the good of divine beginnings Athanasius in his book of Questions dedicated to Antiochus qu. 2. propounds this when a man may know that he hath beene baptized and received the Spirit in Baptisme being but an Infant when he was baptized Answ osper oun en gastri labousa gune even as a woman may know that she is conceived with child when there is life Even so a Christian by the springing of his heart in solemn dayes of Baptisme and the Lords Supper and by the inward joyes he then conceives oti to pneuma to agion elabe baptistheis that he received the Holy Ghost when he was Baptized-Chrysost Hom. 1. in Acta Oti to curiotaten to pneuma esti di hou cai to vdor energei in Baptisme the Spirit is the chiefe by which the water becomes effectuall not as any proper cause or any Phyficall Instrument as you have heard Basil de spiritu sancto cap. 10. answers to the question how Christians are saved dia tes en too Baptismati caritos by the grace he received in Baptisme St. Hierom. lib. 3. dialogorum contra Pelagianos asking in cavelling manner why Infants are Baptized answers vt ijs peccata in baptismate dimittantur that their sins might be remitted in Baptisme See further St. Aug. Ep. 23. ad Bonifacium and the godly and learned Mr. Prinne in his Perpetuity page 354. To which I adde learned Dr. Whittaker de Sacramentis ingenere qu. 4. cap. 2. respon ad testimonium septimum Deus in Baptismo signifieat remissionem peccatum sanae ita re operatur veritas cum signo conjuncta est in electis God both signifies remission of sins in Baptisme and indeed so works it in the Elect yet the truth of the signe is joyned with it this also Dr. Fran. White makes good against Fisher page 176. God doth not use to mock his people with empty signes but by his power inwardly makes good what

Eunuch He was to be born again of Water and the Holy Ghost Titus 3.5 This washing or second birth or being born again is called the new birth by the washing of regeneration the renewing of the Holy Ghost In this new birth we are washed ontwardly with water but inwardly by the Holy Ghost but God is pleased to use this as an Instrument by which he will conveigh the graces of his holy Spirit Some Divines think that the first grace is not given in baptisme but confirmed and sealed up Indeed in men of ripe yeers it was so required vve hear that Beliefe or Faith was first required in them before they were baptized Others might say so and yet felt not the Faith they then professed but God having given them a mind to be baptized might convey grace to them in their baptisme It s a great question between us and the Papists whether the Sacraments be instrumenta Physica or moralia whether they Physically convey grace to the soul as elebore temperature cure to the mind against Drunkennesse or any drug of medicinal power to the Patient Or but morally which he useth to concomitate according to his pleasure to make effectuall as he will for as Saint Augustin said long agoe All that receive the Sacraments of grace doe not receive the Grace of the Sacrament Simon Magus was baptized as well as Simon Peter Act. 8.13 Simon himselfe beleeved also and was baptized He beleeved historically the Doctrine taught whereupon he was so far convinced that hee received baptisme but not salvifically v. 23. For hee was still in the Gall of bitternesse and Bond of iniquity yet upon the outward confession of Faith the Apostles not knowing the secrets of his heart he was admitted to Baptisme But it may be some of the newly minted will quarrell me for saying that Simon Peter was baptized and where I can prove it in the Scriptures As they doe for baptisme of our Children To which I answer That all good Christians that oportunely might were baptized But Peter was a Christian and oportunely might Ergo Peter was baptized this they must grant except they will deny Peter to have been a Christian and yet wee have no particular place explicit totidem terminis in Scripture to prove this Even so suppose we have no particular place explicit in Scripture in terminis to prove that Infants were baptized yet we have such generall grounds for it as out of which we may safely deduce particulars as we shall shew hereafter It was no small oversight in Reuben to devide himself from the rest of the Tribes when the common enemies threatned them all and for this his division there were great thoughts of heart It s as little difcretion for this too highly conceipted generation who are all for prescribing of Laws to their brethren but for the receiving of none to divide themselvs from the rest of their brethren and make a rent in the seamlesse coat of Christ when the common enemies would take it away all which hath been no small grief to such as do sapere ad sobrietatem and are not byassed with that height of singurality and conceipted infallibility in stead of which God grant unto them a greater measure of discretion and a more common expression of Charity But I return to the point whole housholds were baptized Anabaptists or whosoever except against baptizing of children cannot shew that all these whole housholds were without children or that none of them had any in 2. Where mention is made of Baptisme in Scriptures they are no where excepted Which in all probability they would have beene if Christ had meant that they should not have been baptized 3. In no other place nor upon any other occasion are they forbidden 4. From the Apostles times downward these 1600. yeeres it hath been the practice of the Church of God Origen upon Rom. 6. saith That the Church received baptizing of Infants from the Apostles themselvs And therefore Cyprian in his Epistle adfidum would have care taken for the baptizing of new born Infants Cyprill upon Levit. 8. to the like purpose Herom lib. 3. contra Pelagianos August lib. 4. contra Donatistes cap. 23.24 not from the authority of men or councels but from the tradition or Doctrine o● the Apostle what need more for so ancient and cleer a truth 5. Mat. last 19. Go and teach all Nations and baptize them c. But again this place the exception is that teaching and baptizing are there put together and therefore they say that none might be baptized but such as were capable of teaching To which I answer that there is one consideration de ecclesia constituenda another de ecclesia constituta one consideration of a Church but in framing another of a Church already framed The Church was but in framing when the Apostles went first abroad and then the Church was collected of men and women of ripe yeers all which were capable of teaching and so of baptizing and therefore are they conjoyned and because they were then Heathens and had never heard of Christ it was needfull that such should first be preached to and taught before they were baptized to know what Baptisme was what was required to it what was the end of it and the benefit that came by it and then the immediatum subjectum baptismi in sacris were adulti the immediate subject of Baptisme in Scriptures were men of ripe yeers then no Infants might be baptized but of such men as had been first made Christians and baptized themselves and so being come within the Covenant themselves their Infants were intraducible by vertue of that But now if Christ had meant that Infants should first have been baptized not men of ripe yeers when the Church was but in framing and was at first to be framed and collected and when the Apostles first went out to preach then no doubt but Christ would have named them in particular and sub ●a notione as well as others but the Church was not first framed and gathered of such but of their Parents and so they induce their priviledge Yet they were but the secundarium or mediatum subjectum baptismi and therefore it will not follow that because Teaching was joyned with Baptizing when the Church was first to be collected of the Gentiles and Heathen people and men of ripe yeers as then the immediate subject of it that therefore none might afterward be baptized but such as were capable of Teaching 2 When our Saviour said Goe teach and baptize all Nations he made no exception of Infants in their Order out of the Commission generall as thus Goe ye and teach all Nations and baptize such as are capable of Teaching but no Children or Infants or none else No but thus Goe and teach all Nations and baptize them excepting neither small nor great young nor old 3 Goe th●refore and teach all Nations as many as are capable of Teaching and baptize them first

hold that the Fathers dying before Christ came in the flesh were not in Heaven but in Limbo and that because say they they were not thus baptized of Water and the Spirit or thus born again Yet when Christ suffered they say they were baptized with that water that came out of his sides and so were conveighed to Heaven at his comming out of Hell but we must know that this Text will afford them no such collection for first you have heard that this Text is not meant of absolute necessity but in some respect 2. Though they could not go to Heaven by Water yet might they by Circumcision as the outward signe or by the Sac●aments of the old Testament 3 And lastly this way to Heaven by Water was a new way and not ordinarily required before the comming of Christ this Sacrament was not restituted before his comming in the flesh therefore the Ancients could not be debarred Heaven for want of being born again thus as wee may The Water as it cannot regenerate without the Spirit so the Spirit ordinarily will not without this where it may be had and where it is contemned therefore God is pleased to joy ne them together in this sense also then those things that God bath put together let no man separate Seeing God hath beene pleased to put together Water and the Spirit let no man separate them Christ taught Nicodemus that hee must be born thus of Water and the Spirit except a man be born againe of Water and the Spirit I now come to the next point the necessity of it He cannot enter into the Kingdome of GOD except a man be borne againe of Water and the Spirit be cannot enter into the Kingdome of GOD. He cannot enter you have heard in some respect there is an impossibility he cannot take this Kingdome of God by violence as they did the Kingdome of God in another sense Mat. 11.12 The Kingdome of God is severally taken in Scriptures as sometimes for the Administration of the Gospell in which Christ did raigne in mens consciences as a King in his Throne or in his Kingdome thus 1 Cor. 4.20 The Kingdome of God is not in word but in power which words St. Paul expounds 1 Thes 1.5 For our Gospel came not unto you in word onely but also in power and in the Holy Ghost c. In the former place it s called the Kingdome of God in this latter the Gospell into this Kingdome of Heaven the Pharisees would neither enter themselves nor suffer others like Aesops Dog in the Hay that would neither eat it himselfe nor suffer the Cattle that would have made good use of it Mat. 23.13 Wee therefore unto you Scribes and Pharisees Hyporites because ye shut up the Kingdome of Heaven before men for yee your selves goe not in neither suffer yee those that would enter to come in 2. For the new estate of the Church in the time of the new Testament under Christ Mat. 5.19 He that shall breake one of the least of these Commandements and shall teach men so hee shall be accounted the least in the Kingdome of Heaven 3. And lastly to let other acceptions goe it s taken for the Kingdome of the blessed in the estate of glory thus Luke 12.32 Feare not little Flocke it is your Fathers will to give you the Kingdome and that you may see in the next verse is meant of the Kingdome of Heaven Whither no Theeves can come to steal and Mat. 25.34 This is the Kingdome prepared for you from the foundation of the world Acts 14.22 Through many afflictions we must enter into the Kingdome of God that is that aeternall Kingdome reserved for us in the Heavens Gal. 5.21 having spoken of the workes of the flesh he tels us that they which doe such things shall not in herit the Kingdome of God that is that Kingdome that is here spoken of in the Text Ephes 5.5 it s called the Kingdome of Christ and of God not that these are two Kingdomes but one and the same so called in severall respects Christ merited this Kingdome for us God gave us the Kingdome which Christ merited And Luke 22.29 where our Saviour speakes of his Disciples and how they continued with him in his Temptations therefore saith he I appoint unto you a Kingdome as my Father hath appointed unto me and that is the Kingdome into which the faithfull shall all enter but such as are not prepared for it like the foolish Virgins may cry Lord Lord long enough and yet the gate of this Kingdome will be shut against them Mat. 25.12 Christ will not know them that will not know him they shall not enter into this Kingdome of God except a man be borne againe of Water and the Spirit he shall not enter into the Kingdome of God He cannot enter Hence observe That regeneration is of absolute necessity to salvation John 3.3 except a man be born againe he cannot see the Kingdome of God Heb. 12.14 follow peace and holinesse without which no man shall see God for Mat. 5.8 it s the pure in heart that must see God And Heb. 11.6 without Faith its impossible to please God now where God is not pleased a man cannot be saved and where no regeneration is there is no faith and so by consequence no salvation I stand not upon the manner of regeneration whether it bee by Water as the outward signe and by the Spirit and inward grace as here in the Text or it be by the Spirit without Water where it cannot be had or it be sacramentally or habitually or howsoever yet there must be a regeneration even in Infants that dyes before they come to riper yeeres some meanes to cleanse and free a rationall nature from the guilt and damnable nature of originall sinne as well as actuall in riper yeers before there can be salvation but before we proceed any further let us propound two questions concerning this baptisme First whether the Water ought to be consecrated in which we are to baptize or no or we may baptize in common water I answer if by consecrated water be meant that superstitious popish consecrarion wee deny it for that is thus performed 1. By certain carefull crossings 2. By secret words 3. By some odde gestures 4. By these breathing on it as if like Christ these blind hypocrites would thus give the holy Ghost 5. By taking a burning wax Candle and putting it thrice into the water and saying Let the power of the Holy Ghost come down into this plentifull Fountain and let it make the whole substance of this water faithfull with the fruit of regeneration this they did upon that grosse conceipt that water was a Physicall Instrument to convey grace we have no such warrant in the Word of God or direction for any such thing But if by consecrated water no more bee meant but water set a part for an holy use and good end and such as concerning which we use prayers

sinne persona infecit naturam in the posterity naturain fecit personam And I answer it was not he comparative in regard of his regenerate part but it was he in the unregenerate part Rom. 7.15 I allow not that which I do v. 19. the evill which I would not that doe I For the whole man is principium quod both of good and bad actions but the principium quo of evill is corruption of good Gods grace Ob. 4. The guilt is inseparable from the sinne I answer its inseparabile quoad dignitatem paenae but its separable quoad ordinationem ad paenam and that will serve to keepe us from ever comming into the fire of Hell Obj. 5. What is properly sinne is taken away by the grace of Christ in baptisme but defect of originall justice not ergo Ans Non ut non sit sed ut non imputetur But I may not swell the bulk this shall briefly suffice for the former point that though the guilt of originall 〈◊〉 be taken away in the Elects yet remains it a sinne even in the regenerate invitis Pontificiis whether the Popish Divines will or no. To the second that their guilt is ordinarily taken away in elect Infants in baptisme for the explaining of which I must praemise the certaine proposition as thus I deny not but God may and doth give his Spirit to elect Infants sometimes before Baptisme for many such may dye before they attaine it 2. He may do it after for Baptisme is as well sigillum gratiae accipiendae when it is once had as acceptae 2. When I say in Baptisme I meane by it as the Fathers do Baptismum completum which includes three things signum significatum and analogiam the sigu is outward the signified inward the analogie mixed of both the resemblance stands us that even as Water washeth the body so doth Christs bloud the soule and this union is made by the Spirit Christ applying the one in and by the thother as by an outward Instrument and if any of these be wanting the baptisme is not compleat but onely there is an outward Sacrament of Baptisme not the grace of the Sacrament Ambros de iis qui initiantur Mysteriis lib. 4. tres sunt in Baptismate Aqua sanguis spiritus si unum borum detrahas non stat baptismatis in Saeramen●um that is in the sense you have heard therefore when I speak of baptisme to draw it onely to the Baptisme of Water is an insipid conceipt which no man either of learning or ordinary braines could in probability bee so voide of reason as to affirme being that I had said they were not Instrumenta Physica not no Creature not devoid of common reason and charity would have once offered for their own shame to have fastened upon a man So that I cannot meane onely the act of Baptisme or Institution without operation nor the materiale of the Sacrament or the formale of words 3. And lastly though all the Fathers that I have read speake of Baptisme in definitly yet I meane not of all in generall both Elect and Reprobate for the unregenerate and reprobate never have the guilt removed though they bee baptized but of Elect Infants to which I have said God is not so tyed to meanes as that he may not give it either before or after yet having been pleased to set up a standing Ordinance of Baptisme in the Chureh I say that ordinarily he takes away the guilt of their originall sinne in this or else it must bee an extraordinary thing to have the guilt of it taken away Bulling lib. 6. adversus Anabapt Infautes habeant rem signatam gratiam Dei remissionem peccatorum Now whereas I say the Fathers speak indefinitely we must know that an indefinite proposition in materia contingenti is but instar particularis as Doctus est pius this is contingent therefore not universall but animal est sensibile this is instar universalis because it is in materia necessaria Yet now and then a man may gather by what hath fallen from the Pens of the Ancients that their meaning is of the Elect when they speak of the efficacy of Baptisme Again when it is said in Baptisme it may either point at the tempus baptizandi or the virtutem baptismi the time of baptizing or the vertue power and efficacy of it and howsoever if we consider the outward Sacrament of the Elementary materials and the verball formale as no proxima propria or immediata causa gratiae fidei as not having grace physically in it or absolutam aliquam causalitatem ad dispositionem recipientis or any absolute eausalitie to dispose the receiver of it selfe as Bonavent in lib. 4. sent dist 1. qu 4. yet they do this as morall Instruments per quandam assistentiam divinam quae proprie est fidei acgratiae causa they doe efficere gratiam afford grace or work it So that in this sense we say with Amesius aque baptismum aliquo modo causam instrumentalem regenerationis esse non negamus in some sort we deny not saith he the baptisme of Water to be an instrumental cause of regeneration for it is an Instrument of the proper cause and of the effect of the cause which is the grace of the Spirit of God though you have heard not the proper Proxime and emmediate cause Yet I say by this morall Instrument as Scotus Durandus Henricus Bonavent Alexan. Ales and outward visible sign as the standing Ordinance of God in his Church he gives grace ordinarily to elect Infants or else it should be a prognostick of grace or a sigillum onely Dr. Featly in his Childrens Baptisme justified pag 41. speaking of its neglect saith thereby they deprive them of that ordinary remedy of that originall malady in which they are conceived and borne or cata polu but signum inane aut vacnum or concerning whom I cannot but note what I reade in that learned and worthy instrument of GOD in his Generation Mr. Taylor in his Sermons preached in the University in Cambridge and in the ears of men guifted to judge in point of Divinity and printed as a comment on Titus 1612. page 642. towards the end he thus writes distinguishing Infants into such as are elect and such as belong not the election of grace the latter receive outwardly the element and not inwardly washed The former namely elect Infants receive in the right use of the Sament the inward grace Not that hereby we tye the Majesty of God to any time or means whose Spirit blowes when and where it listeth on some before Baptisme as we have heard who are sanctified from the Wombe on some after but then marke what followes but because the Lord delights to present himselfe gratious in his own Ordinances we may conceive that in the right use of this Sacrament he Ordinarily accompanieth it with his Grace here according to his promise we may expect it and here we may and ought