Selected quad for the lemma: nation_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	great_a	lord_n	praise_v	2,118	5	9.2754	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96712	The summe of diverse sermons preached in Dublin, before the L. Deputie Fleetwood, and the Commissioners of Parliament for the affairs of Ireland. wherein the doctrine of infant-baptism is asserted, and the main objections of Mr. Tombs, Mr. Fisher, Mr. Blackwood, and others, answered / by Samuel Winter ...	Winter, Samuel, 1603-1666.	1656 (1656)	Wing W3089; ESTC R43829	127,074	209

say that he baptized them saying unto them that they should believe in him that should come after him Whosoever therefore shall destroy the foundation denying the Trinity and depraving the form of baptism their baptism is invalid Thus much of the Definition We pass from the definition to the Arguments for Infant-baptism The first Argument is taken from the command of Christ Go and disciple all nations baptizing them in the name of the Father c. 1. By nations is meant Men Women and Children which are a great part of nations and must needs be included in the command for when David exhorteth all people and nations to praise the Lord he afterwards explains himself Young men and maidens old men and children let them praise the name of the Lord. Psalm 148.11 12 13. 2. We know when the nation of the Jews were made Disciples and circumcised their Children also were made Disciples that is such as were a●mitted into Christ's School for a child is accounted a scholar the first day of his admission and such did Christ undertake to teach non quia docti erant sed ut docti essent discipling being not of persons already taught but that they might be taught 3. In the words of the text all nations are opposed to that restriction of it to the Jews the commission of the Apostles being enlarged as to the gentiles therefore Children are included in it as they were formerly 4. * Quicquid de vniversali aliquo universalitèr dicitur id de omnibus sub isto universali contentis dicitur Vel posito toto generali pars ejus negari non debet God speaks of nations universally and gives no restraint no determination or limitation unto any sex or age therefore all are included 5. It 's a national dispensation and from a national dispensation no intire species ever was exempted 6. The * A stranger that is circumcised saith Maimonides and not baptized or that is baptized and not circumcised is not a Proselyte till he be both circumcised and baptized manner of the Jews was to baptize the Children of Jews and Proselytes Ex. 19.8 they were all baptized or washed Thus Gen. 35.2 Jacob caused the women and children to be baptized And in the Talmud as Mr. Liglnfoot observes they baptize little ones by the appointment of the Consistory The hebrew gloss upon the place saith If he have not a father and his mother bring the child to be Proselyted they baptize him because there is no Proselyte without circumcision and baptism Hence it is that a Jewish Proselyte in Arrianus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a baptiz'd person for baptism or washing among the Jews was a known Rite solemnly used among them for the initiating of Jews and Proselytes into the Covenant Therefore the manner and form of baptism with the subject thereof being well known to the Jews they enquire not of John concerning those things Iohn 1.25 but onely question his commission This Jewish custom Christ turns into an Ordinance that he might quietly usher it into the world not expressly mentioning the children but including them in the general the right of children to the Seal being granted and not at all questioned by them Thus then I argue Nations discipled are to be baptized But the children of believers are a part of Nations discipled Therefore they are to be baptized * See Mat. 10.42 Mar. 9.41 Where these terms are confounded That they are called disciples it appears by Acts 15 10 Why tempt ye God to put a yoke upon the neck of the disciples All they upon whose neck they would have layd this yoke are disciples But they would have put this yoke of circumcision upon children Therefore children in the sense of the Holy Ghost are here called disciples Mind v. 1. Except ye be circumcised after the manner of Moses ye cannot be saved those words after the manner of Moses include all Males whether young or old Act. 21.21 with v. 25. and 6.14 Those Myriads or many-ten-thousands were informed That Paul taught the Jews among the Gentiles to forsake Moses See Act. 21.4 5. Finding disciples they all brought us on our way with Wives and children Where wives and children are included under the notion of Disciples saying that they ought not to circumcise their children but the Elders tell him as touching the Gentiles that believe we have written and concluded that they observe no such thing that is that their children should be circumcised for the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be referred to the 21 verse where he mentions the circumcision of Children Observe then he saith we have written and concluded which words refer to Acts 15 23 The Apostles Elders Brethren send greetings to the Brethren which are of the Gentiles It appears that the question was concluded as concerning the Gentiles and their children and not the Jews children called there Disciples The Apostles and Elders wave the question as concerning the Jews children for as yet the Jews were not able to bear it Acts 6 14 but they determine that the Gentiles should not circumcise their children or observe any of those ceremonial Rites save onely that they abstain from things strangled and fornication from things offered to idols and from bloud So that it is as clear as the Sun that by Disciples Acts 15 10 children are meant 2. Children are such as do belong to Christ therefore they are Disciples of Christ for to belong to Christ and to be a Disciple of Christ is all one in scripture phrase Mat. 27 57 with Mat. 10 42 * Poculum aquae frigidae quae nullis expensis eget sed faci è parabilis frigidam aquam dixit ut ne calefaciendi impendat lab●rem Chrys in Mat. 10. Nam in usu et deliciis fuissè p●tum aquae calidae apud antiquos non s lun● haec Chrysostomi sed et aliorum testimonia indicam Pin. in Job Whosoever shall give a cup of cold water to one of these little ones c. These are distinguished from Prophets and righteous men b●● called Disciples 3. They are such as Christ undertakes to teach Isa 54 13 all thy children shall be taught of the Lord. Ier. 31 34 they shall all know me from the lest to the greatest that is young and old This promise is applyed Iohn 6 45. unto the people of God in the new Testament whom the Lord doth engage to teach and incline their hearts to believe in him Obj. It is said Go teach Mat. 28 and then baptize that is say some such as are made Disciples by the teaching of men Ans 1. We deny that its necessary they should be taught of men before they be baptized Paul was not taught by man when he was baptized by Ananias it 's sufficient to us that the Lord engages to teach us and our children 2. In scripture we say there is no priority or posteriority therefore from the priority

their own whereas we are visible members of the body of Christ before being under the Covenant of grace which is the in-let to the Church of Christ but solemnly admitted by baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 2. For Christ himself was head of the Church before he was baptized being King of the Jews 4. Whereas they say Christ hath no such union or communion with our Churches because not baptized This is one of the greatest errors that ever was broached in the world but we say The communication of Faith is made effectual by the acknowledging of every good thing which Christ hath wrought Phil. 6. Non habet dei charitatem qui Ecclesiae non diligit unitatem Augustin I answer I am sorry to see such a spirit of error and pride gone forth into the world that men should maintain such palpable errors with so much confidence and arrogancie for have we not proved that our Churches are true Churches Where Christ vouchsafes his presence there we may and must vouchsafe ours unless there be some apparent ground to the contrary But in our Churches Christ vouchsafes his presence Why then should any withdraw seeing they can render no reason for so doing And hath not Christ walked in the midst of our candle-sticks hetherto Rev. 2. The experience of thousands yea millions of souls may bear witness to this truth and rise up and call us blessed yea upon our late repairing of the Tabernacle or Tabernacles hath not the Lord vouchsafed his presence and filled our Tabernacles with his glory Exod. 40.34 Num. 9.15 On that day the Tabernacle was reared the cloud covered the Tabernacle Thus upon the casting out of the poor blind man Ioh. 9.35 Jesus appeared unto him and made such a discovery of himself to his soul as you shall scarse read in all the book of God but they have not onely excommunicated some few that dissent in judgment from them in this point though godly but all the Churches of God in the world crying as they in Esa 65.5 Stand by thy self come not near me I am holyer than thou that is I have devised a holyer way of worship than thou These are a smoke in the nostrils of the Lord and a fire that burneth all the day and doubtless God will appear to the joy of such as are cast out clave errante with an erring key and to the shame of those that thus have cast them forth as abominable branches Esa 66.5 Obj. The Jews were truly under the Covenant of Circumcision Gen. 17.10 but never all of them so much as visibly in the Covenant of grace An. We grant they were all circumcised which still they call the Covenant but that they were all under a Covenant of grace savingly we deny though so far as it extended there was a reality in it 2 Pet. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having truly escaped the pollutions of the world through the knowledg of Christ these common gifts purchased by Christ and given by the spirit to the sons of men are true and real though not saving grace Thus the carnal Jews and carnal Gospellers children may be said to be under a Covenant of grace truly and really so far as it goes though they never attain to the enjoyment of the spiritual part thereof the Jew had much benefit by that Covenant as we shall shew hereafter But it was not fulfilled to them all in the utmost extent of it Secret things belong to God but things revealed to us and to our children That God will be our God and the God of our seed is a thing revealed therefore it belongs to us but how many of our children he hath chosen or how far he hath taken them into Covenant with himself or how far the promise belongs to them is a secret thing which must be left to God It is true Abraham and his posterity were circumcised Gen. 17.10 but it doth not follow that all his posterity were in reality and truth under a Covenant of grace as to the spiritual part thereof though visibly they were under it as to the outward administration and enjoyed many common mercies by virtue of that Covenant For what hast thou saith the Lord to do to take my Covenant in thy mouth seeing thou hatest to be reformed But God did not cut off that entail till he gave them a bill of divorce Obj. No children fare the bette● for the faith of their parents in respect of this Covenant Ans This query the Apostle answers Rom. 3.1 What advantage h●th the Jew more than others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid amplius Judaeo He answers Much every way First That unto them were committed the Oracles of God Word and promises non ut alienae rei depositum but as their own proper treasure Psal 147.19 Deut. 4.6 7.8 What Nation is there so great c. Three things make a nation great 1. That they have God nigh to them and that they are nigh to God again 2. That they have statutes and judgments so rightous as theirs were 3. In that they are a wise and understanding people These three you have in the Text But how came they to be so wise if not by the enjoyment of these Ordinances which are the glorie of all lands Secondly By virtue of this Covenant they had the Tabernacle of God amongst them a Church erected and they with their children members of that Church Psal 147.13 He hath blessed thy children within thee How highly doth the Apostle extol this christian priviledg Heb. 12.22 Ye are not come to Mount Sinai but to Mount Sion viz. To fellowship with the Church below and the Church above for these two differ but as the porch and the house the suburbs and the city Great is the priviledg that members have in this respect Consider how near and dear such are to God Psal 87.2 He loves the very gates of Sion in which gates they had their Assemblies even the outside of Sion more than all the dwellings of Jacob What sweet enjoyments have they that walk in such ways If it be so sweet on earth where a few imperfect members mixed with many corrupt members meet together ah how much more sweet will it be in heaven when that great Assembly shall meet and have no mixtures at all Is it therefore no advantage to children that they may sit down with Abraham Isaac and Iacob in the Kingdom of heaven But ah how sad will it be with them if they be hereafter cast out into utter darkness Thirdly The presence of God is in his Tabernacle Exo. 40.34 The glory of the Lord filled the Tabernacle when they punctually observed the command of the Lord by the hand of Moses Fourthly By virtue of this Covenant the Angel of his presence saved them and stood betwixt Pharaoh and them Exod. 14.19 q. d. Thou must strike through my loins if thou wound Israel my first-born Yea the Archangel Christ hath his Angels under him

which always behold the face of their heavenly Father and are ready at a beck as knowing his mind by his looks to revenge the wrong of these little ones Mat. 18.10 Yea this Angel of the Covenant Esa 9.3 9. stands betwixt them and hell suspending the execution of that sentence of wrath In the day thou sinnest thou shalt dy the death which is an axiom true at all times but the seed of the woman comes in reprieves such for a while Heb. 1.3 Fifthly By the bloud of this Covenant were they brought out of Aegypt yong and old Hence it is that he makes mention of this name I am the God of Abraham the God of Isaac and the God of Jacob this is my memorial to all generations Exo. 3.15 By the same bloud of Christ sealing that Covenant were they and their little ones brought out of Babylon and shall be brought out of this their last captivity Zac. 9.11 Sixthly They have many temporal blessings Psal 37. I never saw the rightous forsaken especially if liberal for so is the word often used nor his seed begging bread It was so rare athing for the seed of the rightous to beg their bread as that David professeth for his part he never saw it He is ever merciful and lendeth saith the Text v. 26. And what then are his children beggers No they shall enjoy a blessing Gen. 21. Ismael will I make a great nation v. 13. because he is thy seed so that wicked children fare the better for their parents as to outwards at least Deut. 8.18 It is he that giveth thee power to get riches that he may establish his Covenant with thee Luke 13.16 And ought not this woman being a daughter of Abraham be loosed from this bond Filiam Abrahami sic appellat propter ejus gentis praestantiam quam deus singulari gratiâ amplectebatur propter fadus cum Abraham● pactum Dominus arguit à re notâ consessa Piscat his Covenant which he made to thy Fathers So that we may safely say the Covenant is made with believers and all their seed in respect of the external part but with believers and their elect seed onely as to the internal part thereof Seventhly They have common gifts constraining and restraining grace by virtue of this Covenant though their nature be not changed as the prophet speaks Esa 11. Yet at least they are restrained but a lion is a lion still though a tame lion He hath received saith the Psalmist gifts for the rebellious that is saving grace for some Ministers and people restraining grace for others that the Lord God may dwell among them else there were no abiding for the people of God in this world Eightly They had by this Covenant offers and tenders of grace in that sense they were called the children of the Covenant Act. 3. partly because it was tendered to them but not solely for this cause for so all nations to whom the Gospel is preached should be in Covenant which we utterly deny and partly because accepted by them herein many are mistaken that make the offers and tenders of the Gospel simply as sufficient to render a people in Covenant with God without their acceptation but we say There must be the accepting of those offers and tenders and closing with Christ externally at least else it 's no Covenant properly so called Ninthly Many children have saving grace wrought in them by virtue of this Covenant Deut. 30.7 I will circumcise the heart of thy seed Jer. 31. That great intruder sin that usurps authority over all even over such as have not sinned after the similitude of Adam's transgression comes in by the fall of our first parents and why may not children therefore be restored by the next parent instrumentally If the Lord did admit such onely as believe then the faith whereby we believe were not given by any Covenant but what saith the Prophet Jeremiah ch 31. v. 34. They shall all know me from the least to the greatest that is yong and old which knowledg is interpreted to be faith John 6.45 I will write my Law in their hearts what law onely the moral law Yea the evangelical law if so then the law of faith Have then elect children no saving benefit by the Covenant till they believe Yes they have this benefit That they shall believe for there are promises for grace 2 to grace When the Lord saith I will be the God of thy seed there is a promise for grace q.d. The vein of election shall break out in some of them not all for such promises as these are indefinite promises Rom. 3. Excid●rit sermo ille viz. promissio illa gratiae Ero deus ●●us seminis tui and therefore true though not verifyed in all Rom. 3.3 What if some did not believe to whom the promises were made shall their unbelief make the faith of God of none effect I say then that the vein of election shall break forth in some though for the present it runs under ground as some rivers do for it cannot be but that some of Gods peoples children should prove religious seeing that the church shall have a seed and seeds seed for ever the word and the spirit in those shall continue till the coming of Christ saith the Lord Esa 59.21 To which place the Covenant mentioned Rom. 11.27 is to be referred q.d. That Church of the Jews shall not fail in her spiritual offspring for ever This is a promise for grace in the seed to grace in that Church out of which Covenant the Lord hath not excluded any children of believers therefore parents have a ground to hope he hath included all he having not excepted any Here then is an object for the faith of parents to work upon but know assuredly that according to your faith so things go with you Psal 33. last Let thy mercy Lord be upon us according as we put our trust in thee 1 Ioh. 5.16 comp Iam. 5.15 If any man see a brother sin a sin which is not unto death let him pray for him and it shall be forgiven him It 's not to be expected that all should be heard in this particular as it is not in that of Iam. 5.15 Such promises are not universal but indefinite because ofttimes not always the Lord grants such their desires the meaning is prayer is an ordinance to which God hath made such a gracious promise and he often doth restore the sick prayers being put up by believers for them therefore in such cases we are to rely on God by an act of recum●encie though we cannot relie on him by an act of full assurance but such as have much communion with God may know much of his mind and have a particular faith for a particular marcie whether spiritual or temporal children have general and indefinite promises and conditional upon faith and obedience such as determin not the kind of good promised nor the particular person