Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	call_v	day_n	supper_n	10,399	5	10.1829	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80511	The Anabaptist washt and washt, and shrunk in the washing: or, A scholasticall discussion of the much-agitated controversie concerning infant-baptism; occasiond by a publike disputation, before a great assembly of ministers, and other persons of worth, in the Church of Newport-Pagnall, betwixt Mr Gibs minister there, and the author, Rich. Carpenter, Independent. Wherin also, the author occasionally, declares his judgement concerning the Papists; and afterwards, concerning Episcopacy.	Carpenter, Richard, d. 1670?	1653 (1653)	Wing C618; Thomason E1484_1; ESTC R208758	176,188	502

giving grace to the religious and humble Receiver of this Sacrament gives it alwaies as an augmentation of Precedent Grace not as the beginning of Spirituall Life But Baptism as vivificatory primarily and properly belongeth to Infants that are dead in sin And a strong digestion of solid nourishment in Spirituall Things conformable to vigorous Augmentation is not without the Spirituall strength and election of grown Persons And the Eucharist most relieves the best disposed As in Nature Est modus operandi Causae uniuscujusque ut cateris Paribus sempèr magis operetur in passum meliùs dispositum Every Cause more works upon a Subject more disposed because it hath lesse to conquer But there is no diversity of Disposition in Children nor any positive or privative indisposition to Baptism And therefore Baptism infallibly necessarily and irresistibly produceth it's whole Effect in them For Causa necessar●a sufficientèr applicata debet operari A necessary Cause applied sufficiently must work if it encounter no resistance requiring a Warlike encounter in the Subject and here is none Thirdly when Actions are directed and determined to certaine Persons capable of performance it is supposed that the performance belongs to them and their care to whom the determination and direction is made as in the Text Except ye eat the persons here being all capable of such care and performance But if Actions be enjoyned in Terms that involve all and some be uncapable of the care and performance enjoyned it is supposed that the performance belongs to the capable and knowing part not only in respect of themselves but also in respect of them who are unknowing and uncapable in themselves of such performance and care and therefore Subordinate And Parents are obliged to a care of their Children Superiours to care for Inferiours the Knowing to be carefull of the Ignorant by the Laws of God and Nature Lastly His Text is religiously true and illative even in our Sense For except the grown Jews to whom solid nourishment belonged after their conversion were converted Baptized and received the Sacrament of the Eucharist in Act or Desire Or if they wilfully rejected or neglected the sacred use of it they were void of Life as not having the Life of Grace and conserving it with agreeable nourishment CHAP. XLVI IF St Austin deduced a like necessity S Aug. l. 1. de peccatorum Merit is Remissione cap. 20. S Cypr. in l. de Laps●s that Infants should receive the Lords Supper from the words Joh. 6. as appears by his own cleare expression If within the Line of St Cyprians Dayes the sacred Communion was exhibited to Infants as is evident by his evidence given concerning himselfe giving the Communion to an Infant Which History with its Book is againe Historied by St Austin If it be delivered S Aug. cp 23. up into the Senate and Councill of the Learned by Maldonat that Maldon Comment in Jo. 6. Innocentius the first held a necessity of communicating Infants and that this opinion and practise went on six hundred years with some parts of the Church I shall yeeld it passage as a pious Use but not as absolutely or strictly necessary nor as able to infringe the Baptizing of Infants or our Text concerning Baptism for the most unalterable Reasons newly given And moreover because the susception of the Eucharist cannot have it's whole substantiall or most excellent Effect in Infants And the Authority of private Men say the Sorbonists when they Sorbonista are not made publike by representing the Church in Councils proves little in dubious and those ill-byassed Cases Originall and Secondary Tradition are not of equall Validity Neither are some particular Churches and their use comparable or to be measured with the overspre●ding use in the great stream of the Church Innocentius as a private Doctor might accept it as a private opinion So might St Cyprian St Austin and others before them as the Testimony of Dionysius Areopagita makes credible It was a pious use and somewhat like that the sacred crums were anciently given in the Greek Church to innocent Children And uses of Ordinances must be measured with the Natures of them and therby tried I maim no Authority because it is such but as deviating or turning aside from Truth The Cou●cill of Trent reasons devoutly most piously Concil Triden .. Sess 21. qu● suit quinta su● pio quarto cap. 4. and according to right Reason Sancta Synodus d●cet parvulos usu rationis ●arentes nullâ obligari necessitate ad Sacram●ntalem Eucharistiae Communionem siquidem per Baptismi lavacrum regenerati Christo incorporati adeptam jàm filiorum Dei Gratiam in illa aetate amitte●e non possunt The holy Synod teacheth that Little-ones wanting the use of reason are not obl●ged by necessary obligation to the Sacramentall all Communion of the Eucharist because they being regenerated by the Laver of Baptism and incorporated into Christ cannot lose in that Age the Grace of the Sons of God now obtained Where the Councill learnedly enforces that the Eucharist being ordained for the nourishing of the Grace received in Baptism the use of it would be uselesse with regard to the main use in an Age which cannot lose the Grace received And whereas we are nourished not only that we may not perish but also that we may be strengthened we are not strengthened in Grace for present use but by the concurcrence of actuall Grace of the which Children as not acting by Grace are uncapable there only remaining accidentall and adventitious benefits according to the good use afterwards made of Baptismall Grace And now quandoquidem umbone exceperim hoc telum seeing I have received this Dart upon the bosse of my Shield or Buckler I thus retort it If Infants were partakers of the Eucharist then certainly they were Baptized being Infants Baptism preceding the Eucharist Yea Dionysius S Dionys Areap lib. E●cles Hierarch c. 7. part 2. having eternized in his Hierarchy That the unbaptized ought not to be admitted to the sight of the Eucharist And St Austin here wheels to us Ad Sacramentum S Aug. l. 1. de peccat Merit Remiss cap. 20. Tom. 7. Mensae Domini nemo rit è nisi Baptizatus accedit To the Sacrament of the Lords Table none come by direct and orderly proceedings but the Baptized That the Ancients were deceived in the Baptizing of Infants as in communicating them will not follow because the Sacraments are differently natur'd and intended and because the practise was differently carriag'd This return of the Argument is like Aurum fulm●nans which is an Extract from Gold admixed with other Ingredients and in the blow forceth downwards with a mighty power This Return drives all down before it but what was down before CHAP. XLVII THirdly I gather up my selfe to prove that the Holy words Except one be born c. word it in the neerest and holiest Sense for Baptism from the sweet harmony concord

Jesus After these Exorcisms they were brought unto the Baptistery and there they put on the Name of Competentes because they did there competition for Baptism And there were they put into the hands and tuition of the Catechists And now while they were taught and catechized they were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These did frequently fast watch pray and hear Sermons being separated from others in the Church by a proper place called Catechumenium They departed from Vide Hospinianum in Tract de Templis the Church ante majorem Canonem before the Priest entred upon the greater Canon and Celebration of the Mysteries Yea they were not present in the Baptizing of others After their Baptism their Name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a Twin-word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new plant But except necessity pressed by occasion of sicknesse or other like evill inducing the Danger of Death they were Baptized only at the two great Feasts in the which S. H●eron in vita Paul● primi E●●mitae Anthony wore the Palm-Habit of Paul the first Hermite that is at the solemn Feasts of Easter and Pentecost Tertul. l. de Baptismo ad Ca'ccm Leo Magnus ep 4. quae ●si ad Episcopos Sicihae according to Tertullian and Leo the first And again before they were admitted into the number of Beleevers by Baptism let the Reader patiently if not reverently hear the repetition of some speciall Ceremonies of the Church raised from the reverend Monuments of pious Antiquity in the seattering of which I am only the Interpreter to the Fathers first they turned their faces toward the West and renounced the Devill and his works and the works of all them from whom the Sun of Righteousnesse was departed in the Apostolicall form as Dionysius Areopagita S. Dionys Arcop de Eccl. Hier. cap. de Baptisme recounts Secondly they tacked about and faced the East in which position of Body they professed the Christian Faith and their Defence thereof using the words of the Apostolicall Creed agreeably to the same Dionysius Idem ibid. and afterwards of the Nicen Symboll Thirdly the same writer attesteth Idem ibid. I can witnesse nothing in it but him to be a witnesse of it that the Signe of the Crosse was made on their Foreheads and on their Breasts by the which they were signed for God and for Christ crucified the ignominious and inglorious Passion of whom should be their Triumph and Glory as it was St Pauls Gal 6. 14. And yet againe After their admittance by Baptism first they were kissed osculo Pacis with a kisse of Peace by the Christians who were present in token that as Baptized Persons they were now their Bretheren this is enrolled by St Cyprian S. Cypr. l. 3. cp 8. ad Fidum Secondly a burning Taper was given into the hands of the Baptized Persons in signe of the Faith and Grace received and to signifie that now they were translated from the Power of Darkenesse to the admirable Light and lot of the Sa●nts this S. Greg. Naz. orat in sanctum Lava●rum Lactant. in Carmine Paschali is Chronicled by St Gregory Nazianzen Thirdly they were invested in a White Dresse as Lactantius hath left dressed in metricall black and white which they wore from the Sabbath or Saturday being the Eave of Easter and called Sabbathum Sanctum the Holy Sabbath to the Sunday after easter-Easter-Day which was therefore named Dominica in Albis The Lord's Day wherein the Baptized appeared all in their White Garments of this Dionysius is the Recorder S. Dionys ubi supra alii ex eo Aud then at their putting off these white Garments Divine Sermons were preached to them in the which they were exhorted to retain inward whitenesse and purity of which the outward purity and whitenesse was but a white Marke Hence we have most Heavenly Sermons In Bibliotheca Patrum amongst the Primitive Records entit'led De retinenda Puritate Of retaining Purity Fourthly Milk and Honey was given into their Mouths to be Tertul. l. 1. contra Marcionem cap. 14. S. Hieron in D●alogo contra Luciferianos vide eundem Comment in Is 55. 1. ubi vini Lactis mention●m facit tasted by them of which Tertulliaen and afterwards St Hierom who interprets it to have been done in sign of our new Infancy in Christ Wherefore on the Dominica in Albis in the Roman Church with reference to the Neophyts part of the Epistle of St Peter is read which containeth Quasi modò geniti Infantes lac concupiscite c. As new-born Babes desire the sincere Milk of Missale R●manum Dominica in Albis in Epistola 1 Pet. 2. 2 3. Dr Taylor Sect. 18. the word that ye may grow thereby If so be ye have tasted that the Lord is gracious But I see not how Dr Tailor thumming this Baptismall Ceremony in his tailoring and cutting it out against the Baptism of Infants can hence peece it up that because Men who were Baptized were to be as Babes therefore Babes must not be Baptized untill they be Men. Yea rather Babes should be Baptized because their Innocency is the Scripture Measure and Rule by which Men are made Baptizable and to which they are now pleasantly and sweetly directed by the Ceremonious tasting of Milk and Hony This expression as new born Babes or as little Children hath an express Mat. 18. 3 Confirmation from Heaven in the Name Perfection and Adumbration of the Cherubims In their Name the Word Rub in the Hebrew Language as also Rabe in the Chaldee signifying a Child and Che signifying as In their Perfection their fullnesse of knowledge according to their other derivation being Character'd and compendiously delineated in the Faith of initiated and Baptized children because Faith here answereth to Vision or Face-Knowledge hereafter In their Adumbration the Cherubims having chiefly been effigiated as and in the shape of Children or Babes in respect of their Faces CHAP. LXXXXII THE fifth Result is The Senses of Scripture accepted by the Primitive Church and all venerable Antiquity being so violently and obstinately rejected in this our obstinate and violent Age we should give our Assent to the Senses of Scripture not rashly but secundùm Regulas Prudentiae according to the Rules of Prudence There is a Thing almost in every Text of Scripture beckening to Practise like that which the Painters call the Aire in every Face For if all the parts of the Face be taken in their proper feature and right Proportions and this Aire be not thus taken which Aire is a speciall kind of Center wherein all the consents of Similitude have a generall Meeting the want of this Aire is in the reason that the Judgements of Men give a different Air and sound and that while one strongly affirms the face to be like another denies it as strongly And if the words of any Text be taken or understood according to the partiall and

bespattereth and bedawbeth his Mother-Church as accusing her that she damns Children dying without Baptism he runs himselfe inevitably upon Scylla or Charibdis For he would have Children sav'd without Christ that is without Grace which is the bond of Salvation in Christ and the wedding Garment without Faith which is the first sanctifying Grace against the common cry of Scripture and without a Sacrament the Sacraments being the pure Channels of God's mercy to us in Christ and so sets them above all Ordinances or he would have them all damn'd who doe not ascend to the years of discretion Alasse poore Babies That God as the great Provisor and overlooker of the naturall and supernatural Order and that Christ as the High-Priest and the Shepheard and Bishop of our Soules supplies 1 Pet. 2. 25. by his extraordinary Power the inculpable defects of the Sacraments which are Defects ex parte Ministri Materiae c. I deny not And that he supplies all the Defects concerning them I doe not affirme Because the Supernaturall and extraordinary suppletion is in the most part when the ordinary failes without our fault or failing it being therefore afforded and the obligation of the Supreme Provisor in some such Cases only arising As the Universall Cause in Nature supplieth in like manner the naturall Defects of the Particular Cause Here the Adversary being desperately resolved durissima atque ultima sustinere to endure all hardnesse manumises this Proposition Those who doe not manifest Grace are not of the Visible Church I answer first The Innocents Mat. 2. 16. in the Gospell Baptized Baptismo Sanguinis with the Baptism of Blood did not manifest Grace and yet were of the visible Church because they were visible Martyrs And they are called by the Ancients Primitiae Martyrum the first fruits of the Martyrs And when the Fathers in their Sermons upon St Stephen dignify him with the Title of Protomartyr the first Martyr they suppose him to have been the first in respect of adult Persons and the first compleate Martyr Where learn that the Baptism of Blood hath the same Effects as Baptismus Fluminis Flaminis the Baptism of water and the Baptism of the Holy Ghost that is as Baptismus in Re Baptismus in Voto Baptism in the Thing and Baptism in Desire here being an extraordinary Suppletion Yea the Baptism of Blood is the more noble as having and holding a singular conformity with the Passion of Christ Secondly If Children do not pertaine to the Visible Church because they cannot manifest Grace then if they dye being Children miserable is their end and their misery in the losse of God is without end Because the Church of God is Via the way she only teaching it and the Head of it so calling himselfe and the Kingdome of God is Patria the Country And as no man comes to his Country but by the way So extra Ecclesiam non est Salus out of the Church there is no Salvation A Figure whereof was That all were drowned in the Houd whom the Floud found una●ked The divine S. Cypr. lib. de Vni●ate Ecclesiae Rule of St Cyprian is universally accepted Non habet Deum Patrens qui non habet Ecclesiam Matrem He hath not the God of the Church for his Father who hath not the Church of God for his Mother And Concil Lateran sub Innocent 3. cap. 1. the Faith Confession of the Councill of Lateran under Innocentius the third is innocent Una est Fidelium Universalis Ecclesia extra quam nemo salvatur There is one Universall Church of the Faithfull out of which no Person is saved Lastly outward manifestation of Grace doth not render us Members of the visible Church as visible that is of the outward Church as it is outward but that we visibly and and outwardly communicate with the said Church and are congregated with the visible Members of it the Case of the Innocents was extraordinary as the Birth of Christ was upon which it waited because the outward manifestation of Grace imports a reference to the Senses of men which are not capable of the Impressions of such manifestation and because outward manifestation in free Agents is no infallible signe of inward and invisible Grace except it be infallibly known to us that the Persons giving such manifestation are infallibly directea or except we receive it of God by private Revelation CHAP. XLV THe last Objection comes to it's tryal And it is the monumental Objection of Mr Tombs the Oracle Apollo Champion Achilles Mr Tombs in his Examen Goliath Knight-Errant or lesse improperly the feather'd Forehorse of our Anabaptists It parallels another Text with ours Except ye eate the flesh of the Son of Man and drinke his Blood ye Jo. 6. 53. have no life in you Being the Text in meditation whereof Synesius hymns it of the Eucharist that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes in Hymnis the Trophy of Divine Love It is not saith Mr Tombs proved sufficiently by illation from this Text that Infants may receive the Lord's Supper therefore neither from the other that Infants may be Baptized Wherefore although the Text treateth of Baptism yet is it not efficaciously convincing for Infants I answer First These Texts very much differ in their Logicall Terms and latitude His Text is directed by a Term of restriction to the Jews to whom Christ preached in the Synagogue being grown See V. 59. Persons and commends to them the eating of strange but solid meat perfectly agreable to them only and such as they Except ye eat c. In our Text although presentially directed to Nicodemus the direction is let loose and widened with a Term extending to all persons young and old c. Except one be born Secondly These Sacraments are very much different in their Natures and Effects The Sacrament of Baptism was given that it might initiate us purge us from sin and reduce us to Spirituall Purity and it is requisite that even Children should be initiated purg'd and reduced and being now initiated bodily and apparently into the World should not be left there by the Lover of Souls as the most innocent and yet wanting an Ordinance of Spirituall Initiation For this reason the Sacramentall and visible Action in Baptism is washing with water accordable even with Children who are born unclean and therefore presently washed by the Midwife The Eucharist was appointed that it might nourish and conserve Spirituall Life acquired in Baptism which corporall Meat doth in corporeall Things as conserving the animall Life and therefore the Signes here are presented in the form of solid nourishment which agrees not perfectly with Babes but only with grown Persons Yea the Spirituall Repast in the Eucharist being instituted with analogy to materiall Meat and Drinke and presupposing in the Receiver Spirituall Life if it findeth it not cannot nourish materiall eating and drinking presupposing also the Life of Nature And God