Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	blessing_n	child_n	parent_n	2,068	5	9.3978	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64230	Paidobaptismos orthobaptismos: or, The baptism of infants vindicated by scriptures and reasons Humbly offered in order to a composure of differences at this juncture of time. By Nath. Taylor, M.A.	Taylor, Nathanael, d. 1702.	1683 (1683)	Wing T544A; ESTC R222422	45,201	106

is the Action of the People inconsiderable in this matter who brought them to Christ both which imply they were Little Ones who could not come alone else need they not to have been brought nor stand alone else Christ might have laid his Hands on them standing without taking them up into his Arms. 2. The Ordinance it self declares it it was imposition of Hands Christ laid his hands on them and Blessed them saith the Text which 1. Heb. 6.2 Is in the very words the Holy Ghost expresseth that Ordinance of Christs Church Confirmation both in the Original Text and our Transiation Mar. 19.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying on of Hands And Christ laid his hands on them 2. That this imposition of Hands was an Ordinance and no common Laying on of Hands may easily be gathered because here is no mention of the Childrens being ill or labouring under any Malady to be Cured by Christs touch which might move Christ to lay Hands on them in order to their Cure 3. Christ did not at any time lay hands on Pray and Bless for the healing any Malady as he did at this time 4. It refers to a Spiritual good by our Saviours Reason given why he laid hands on them Theirs or of such is the Kingdom of Heaven They belong to my Church here and shall partake with me of my Glory hereafter Besides this Argument these Texts admit of many more for Infant Baptism so that our Church hath Prudently chosen it as one Reason for its Practice wherein is 1. A double Precept tending to it 1. Affirmatively Suffer little Children to come unto me 2. Negatively Forbid them not By both which our Saviour shews the earnestness of his desires Children should come and his unwillingness they should be hindred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from coming to him or becoming as the very words import Proselytes of him 2. It was to a visible Mercy Christ could have bestowed on them Internal Favours nor could his Disciples have hindred them from receiving them or from being Members of Christs Invisible Church but because they obstructed their coming to Christ to accept of a Visible Mercy and of an outward Priviledge belonging to Christs Visible Church he is displeased 3. The Displeasure of Christ against his Disciples for this fault is Emphatically expressed Mark 10.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was very Angry with them so as severely to chide them for it as the Publick Reproof they had declares Let us take heed we incur not the like by keeping from him those whom he bids to be be admitted to him 4. The expression of Christ concerning the Children whom he Blessed declaring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those very Infants or Children and of their Species is the Kingdom of Heaven a● it includes the present state of Grace and the future state of Glory 5. Their coming to Christ is their becoming his Disciples or Proselytes Suffer them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Proselytes to Me or let them be received as my Disciples And how can Children be brought to Christ or come to be his Proselytes and Disciples under a Gospel Oeconomy unless by Baptism as the Jews were formerly under the Law by Circumcision This Text rightly considered might silence all Opposers and gain their consent to our Practice ARGUMENT IX If the Faith of the Parents entitles the Children to the Covenant it entitles them to Baptism But the Faith of the Parents entitles the Children to the Covenant Therefore the Faith of the Parents entitles the Children to Baptism IN this Argument the Grand Enquiry is the Benefits resulting to the Children of Believing Parents from their Parents Believing And it being manifested that the Parents Faith entitles the Children to the Covenant we have Proved the Consequence That they being in Covenant ought to be Baptized And that the Faith of the Parent doth entitle Children to the Covenant and its Blessings and Priviledges I thus Prove 1. Scriptures seem clear in it when St. Peter had Converted the Jews Acts 2.37 38 39. he proposeth to them a Believing on Christ and adds the Covenant then to be to them and to their Seed And that place already urged manifests the Child 1 Cor. 7.14 though but of one Believing Parent to be in Covenant with God and so esteemed Holy 2. If Children of Believers had no Right to the Blessings of the Covenant in vain are our Prayers for them but we believe and know that our Prayers are helpful and serviceable to them and obtain Blessings for them 3. The Faith of Parents amongst the Jews entitled their Children to the Covenant Rom. 11.26 Deut. 29.10 11. Gen. 17.10 the Belief of the Proselyte rendred all his Children capable of Circumcision and the like Promises and Priviledges are granted to and enjoyed by Christians 4. We find the Jaylor instructed to Believe Acts 16.33 and presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very same hour not only him but all with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forthwith were Baptized 5. Else there is no difference observed between our Children and those of Turks and Infidels Ephes 2.12 13. but ours would be equally with theirs without Christ which is a Mystery unknown to the Jews and a thing not to be credited by us since Christ 6. Lydia and the Jaylor Acts 16.15 31 33. Gen. 17.7 c. being instructed we may suppose believed the Doctrine made known yet on their Believing their whole Families were Baptized agreeable to what hath been premised concerning Abraham and others who believing among the Jews were Circumcised and all their Families So that I humbly suppose we may genuinely infer from these Reasons that Children by Right of the Faith of their Believing Parents are received into Covenant by God and have been and ought to be received to the Seal of that Covenant by Man ARGUMENT X. Those who are Capable of the Kingdom of Heaven are Capable of Baptism But Children are Capable of the Kingdom of Heaven Therefore Children are Capable of Baptism Major THE Major Proposition of this Argument Proving their capability of Baptism who are capable of the Kingdom of Heaven relyeth on these grounds 1. The greater includes the less But it is a greater thing to be fit Subjects for Heaven than to be fit for Baptism Many are Baptized who shall not be saved but all who shall be saved are fit for and capable of Baptism 2. The Requisites for Baptism are far more necessary to Salvation Heb. 11.6 Rev. 21. last Mark 16.16 as Faith Repentance and if Children in Gods esteem be such who are capable of enjoying Heaven as well as Believers then sure we may account them Subjects fit for Baptism 3. The Kingdom of Glory of which they shall be partakers hereafter implyeth and presupposeth their being in a state of Grace and of the Church of Christ here Ephes 5.26 and if of Christs Church they may be Baptized 4. It seems