Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	ghost_n	holy_a	jesus_n	24,048	5	5.8385	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75413	An answer to a scandalous paper, lately sent to the right Honourable the Lord Mayor, touching a late dispute intended by the Anabaptists with the Presbyterians. As also, a briefe discovery of the grosse mistakes and confused puslements of Anabaptisticall spirits in the point of rebaptising, according to Mr. Saltmarsh, in somelate [sic] exceptions here recited. With a reply to the main arguments of F.C. the great Anabaptisticall champion, / by a well-willer and daily desierer [sic] of a happy settlement of truth and peace.	Well-Willer and Daily Desierer of a Happy Settlement of Truth and Peace.	1646 (1646)	Wing A3345; Thomason E355_16; ESTC R201115	4,878	8

as former godly Divines have practised this And as for the Covenant in respect of the seales of Circumcission and Baptisme you and the rest which would make it but an outward seale are much mistaken for it is an everlasting covenant Gen. 17.13 and though Circumcission be taken away because Christ is come yet as Calvin saith the grace of God which is the inward seale and Baptisme is a supply thereof Your second Reason is that there was a prefixt day for Circumcission to wit the 8. day Gen. 17.12 but no day appointed for dipping or sprinckling For answer whereof know that although the eighth day be mentioned yet the command was not absolute for the 8. day and this will appeare plainly in the example of the Children of Israel borne in the Wildernesse by the way comming out of Aegipt that were not circumcised till afterward Josua 5.5 upon necessity circumsission might be deferred as the eating of the Passeover might be put off Numb 9.10 Your third Reason is that there was a precept for Circumcission to injoyn it from God himselfe Gen. 17.11 and an example Gen. 24.4 But say you neither precept nor example in Scripture to baptise Infants For answer there is a precept where both young and old are to be baptised in Acts. 2.38 39. Be baptised every one of you saith Peter there and to encourage all he is most expresse and tels them the promise is made to them and to their seed and to those whose children were afar of even to as many as the Lord our God shall call And there is also an example Acts 2. in the Infancie of the Church where in one day three thousand soules were added which received the outward seale of Baptisme verse 41. and the Children could not but partake of the same outward Priviledges with them But to proceed Argument 2. you argue thus That which is not of faith is sin to the Church or that person that doth it But the Baptisme of Infants is not of Faith Ergo a sin For answer whereof to prove Baptisme to Infants that are believers children to be of faith against you thus In the 19 of the Acts Paul tels the Disciples at Ephesus That John babtised saying that the people should believe and repent on him that should come after him verse 4. this was a command which he gave to those that were very ignorant and had not learned whether there were a Holy Ghost or not verse 2. though afterwards Paul laid his hands on them to declare that they were baptised in the name of the Lord Jesus and they received the Holy Ghost and thus these children of those believing Parents being of the holy seed have right to Baptisme Acts 16.33 But to answer your Reasons as you call them 1. Say you but Baptisme puts Infants of believing Parents into a state of grace and Remission of sin before calling By which reason your owne Testimony is fully against you proving formerly that Baptisme hath no such Prerogative Because it is only the Election of Gods own purpose and grace before the world began that puts us into this state of grace which is manifested unto and confer'd upon some before Baptisme Acts 8.36 37. and upon others after Baptisme Acts 19.4 Baptisme being only the outward Seale of the Church and the work of grace upon the spirit the inward seale as is formerly proved 2. Baptisme constitutes the Infants of believing Parents members of a visible Church for if believing husbands do not keep out unbelieving Wives then are not their Children unclean in such a sence as to be deprived of entrance into the Congregation 1. Cor. 7.14 3. Your next reason in substance is answered already concerning the Covenant of grace to be the inward seale of Gods Elect and Baptisme only the outward seale of the Visible Church whose Members not being elected cannot be saved but must needs fall away and make a mock at Christ Heb. 6.6 and only those that have the inward seale they being baptised into Christ whether Jew or Gentile are heires of Heaven according to the promise Gal. 3.27 28 29. 4. Your Reason is not sound for none is so unwise to think grace is intail'd to generation but to regeneration for it neither doth nor can follow that all that are baptised shall be saved the contrary being already proved and God is as well able to give Infants an habit of faith so far to make them capeable of Ascending to Heaven if they die in Infancie as well as men and women and therefore is it that to such belongs the Kingdome of God 5. The further you go the more you erre where you draw false conclusions First That all baptised persons are saved Or secondly That some being in the state of grace may fall away afterwards and thus by your diving into an obscure nicety you race the foundation of Religion 6. But now you undertake to prove that baptising of Infants opposeth the Kingly office of Christ in faith and order for proofe whereof you cite Math. 15.16 wherein Christ requires every one that is baptised to be a believer unto which I answer it is most certain and in the sight and account of God none have a right to Baptisme but believers yet this is not in the power of men to distinguish believers from unbelievers and therefore according to that of Matthew 28.29 where you read the place go teach and make Disciples and that this must be done by baptising and then teaching so that Baptisme in the first order is not opposed But to your third Argument wherein you argue thus that consequence which is upheld by the tradition of men is destructive to the institution of Christ wherein you abuse the Practise of those whose sufficient warrant from Scripture though you all carpe at never so long yet can never clear your endeavour being to make the priviledges of the Gospell to the Children of believers so far short of what the Israelites under the Law did enjoy And thus forgetting the settlement of peace in the Kingdome you make the breach very wide opposing and interrupting a Reformation covenanted for and so much endeavoured after by all those who desire to live in a conscionable obedience to the plain discovery of Gods holy will clearly laid down in his holy and sacred Word whose desires and bent are set to further that work which the wise master builders now have in hand daily importuning the throne of grace that the work may be so carried on that all those that desire to live a holy life in all godlinesse and honesty may obtain the desire of their soules and the great endeavour of those whom they have intrusted to carry on that work who have managed all things so in Church and State as none can have cause to say or gain-say their wisdome in an all mighty power assisting them and the great God of Heaven and Earth perfect his work and praise in this our Sion so that at the last we may have cause to say blessed is he that prospered his own worke and thus gloriously perfected the same Amen Amen FINIS