Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	incline_v	keep_v	mercy_n	15,368	5	10.2607	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26853	An accompt of all the proceedings of the commissioners of both persvvasions appointed by His Sacred Majesty, according to letters patent, for the review of the Book of common prayer, &c.	Baxter, Richard, 1615-1691.	1661 (1661)	Wing B1177; ESTC R34403	133,102	166

but hypocritically and verbally as Simon Magus did are visibly such as the others ate really But really are still in the gall of bitterness and bond of iniquity and have no part or lot in this business their hearts being not right in the sight of God This is that truth which we are ready to make good We conceive the present Translation to be agreeable to many ancient Copies therefore the change to be needless Rep. What ancient copy hath the seventh day in the end of the 4th Commandment instead of the Sabbath-day Did King James cause the Bible to be new translated to so little purpose We must bear you witness that in some cases you are not given to change My duty towards God c. It is not true that there is nothing in that Answer which refers to the 4th Commandment for the last words of the answer do orderly relate to the last Commandment of the first Table which is the fourth Rep. And think you indeed that the fourth commandment obligeth you no more to one day in seven than equally to all the dayes of your life this Exposition may make us think that some are more serious then else we could have imagined in praying after that commandment Lord have mercy upon us and encline our hearts to keep this Law Two onely as generally necessary to salvation c. These words are a Reason of the Answer that there are two only therefore not to be left out Rep. The words seem to imply by distinction that there may be others not so necessary and the Lords Supper was not by the Ancients taken to be necessary to the salvation of all We desire that the entring of Infants c. The effect of childrens Baptism depends neither upon their own present actual Faith and Repentance which the Catechism saith expresly they cannot perform nor upon the Faith and Repentance of their natural Parents or Pro-parents or of their Godfathers or Godmothers but upon the Ordinance Institution of Christ but it is requisite that when they come to age they should perform these conditions of faith and repentance for which also their Godfathers Godmothers charitably undertook on their behalf And what they do for the Infant in this case the Infant himself is truly said to do as in the Courts of this Kingdom daily the Infant does answer by his Guardian and it is usual to do homage by proxy and for Princes to marry by proxy for the further justification of this answer see St. Aug. Ep. ●1 ad Bonif. Nihil aliud credere quam fidem habere ac per hoc cum respondetur parvulum credere qui fidei nondum habet effectum respondetur fidem habere propter fidei Sacramentum convertere se ad Deum propter Conversionis Sacramentum quia ipsa responsio ad celebrationem pertinet Sacramenti itaque parvulum si nondum fides illa que in credentium voluntate consister tamen ipsius fidei Sacramentum Repl. 1. You remove not at all the inconvenience of the words that seemeth to import what you your selves disclaim 2. We know that the effects of Baptism do depend on all the necess●ry con-causes on Gods mercy or Christ's merits on the Institution and on Baptism it self according to its use as a delivering investing Sign and Seal and they depend upon the promise sealed by Baptism and the promise supposeth the qualified sub●ect or requisite Condition in him that shall have the benefit of it to tell us therefore of a common Cause on which the ef●ect depends v●z the Institution or Baptism it self when we are inquiring after the special condition that proveth the person to be the due subject to whom both promise and Baptism doth belong This is but to seem to make an Answer Either all baptized absolutely are ●ustified and saved or not If yea then Christianity is another kind of thing than Peter or Paul understood that thought it was not the washing of water but the answer of a good Conscience to God Then let us catch Heathens and dip them and save them in dispite of them But if any condition be requisite as we are sure there is our question is what it is and you tell us of Baptism it self did ever Augu●t jure vel 〈◊〉 was to be esteemed a believer we grant with Austin that Infants of believers propter Sacramentum fid●i are visibly and professedly to be numbred with believers but neither Austin nor we wil ever grant you that this is true of all that you can catch and use this form of Bapt●sm ever the seal wil no● save them that have no part in the promise The Catechism is not intended as a whole body of Divinity but as a Comprehension of the Articles of Faith and other Doctrines most necessary to salvation and being short is fittest for Children and common people and as it was thought sufficient upon mature deliberation and so is by us Rep. The Creed the Decalogue and the Lords Prayer contain all that is absolutely necessary to salvation at least If you intended no more what need you make a Catechism If you intend more why have you no more But except in the very words of the Creed the essentials of Christianity are left out if no explication be necessary trouble them with no more then the Text of the Creed c. If explication be necessary let them have it at least in a larger Catechism fitter for the riper CONFIRMATION It is evident that the meaning of these words is that Children baptized dying before they commit actual sin are undoubtedly saved though they be not confirmed wherein we see not what danger there can be of misleading the vulgar by teaching them truth but there may be danger in this desire of having these words wronged as if they were false for St. Austin says he is an Infidel that defies them to be true Ep. 23. ad Bonif. Rep. What all Children saved whether they be Children of the Promise or no Or can you shew us a Text that saith Whoever is baptized shall be saved the Common-Prayer-Book plainly speaks of the non-necessity of Unction Confirmation and other Popish Ceremonies and Sacraments and meaneth that ex parte Ecclesiae they have all things necessary to salvation and are undoubtedly saved supposing them the due subjects and that nothing be wanting ex parte sui which certainly is not the case of such as are not Children of the Promise and Covenant the Child of an Heathen doth not ponere obicem actually quo minus baptizetur and yet being baptized is not saved on your own reckoning as we understand you therefore the Parent can penere obicem and either hinder the Baptism or effect to his Infant Austin speaks not there of all Children whatever but those that are offered per aliorum spiritualem voluntatem by the Parents usually or by those that own them after the Parents be dead or they exposed