Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	baptism_n	circumcision_n	infant_n	2,369	5	9.6980	5	false

Text snippets containing the quad

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

an Ismaelite yet chap. 17.25 he 's said to be an Israelite Ismael was under the Covenant and God did much for him as the son of such a father Gen. 21 13. And also of the son of the bondwoman will I make a nation because he is thy seed But the Covenant was established in Isaac All visible professors and their seed are incovenanted for the promises of the Gospel are tendered to them and they accept of them but the Covenant is established on true believers onely not as though saith the Apostle the word of promise hath taken none effect Gen. 26.28 34.3 4. The promise runs thus Vnto thy seed v. 3. And unto thy seed v. 4. when he speaks of the Church-seed that is such children as were inchurched But when he speaks of Christ then he alters the phrase saying In thy seed shall all nations be blessed Gal. 3. Rom. 9.6 No godly Jew though others did ever thought the word of God false because those that trusted to the works of the Law were rejected For in those indefinite promises it 's enough to render them true if they take effect in some though not in all according to the intent and scope of the holy Ghost Let God then be true and every man a lier according as it is written That thou mightest overcome when thou art judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either when thou judgest or art judged it 's mediae vocis thus the Heb. be mishpat in judicio which is taken actively or passively 2. We answer as formerly there are promises for grace as well as to grace Deut. 30.6 Joh. 6. All the father hath given me shall come unto me and whosoever shall come unto me I will in no wise cast out Thus Jer. 31.34 From the least to the greatest yong and old they shall all know me that is believe in me Joh 6.45 64 65. That place of the prophet implies a multitude of such in the Church far above what had been in former times to say it 's meant of the elect as usually they interpret such places reacheth not the scope of the place which imports a greater number than ordinary in former times whereas of the elect it would be true were they never so few or in those times no more of them than had in any other age formerly been therefore it is well observed that the Covenant is the ground of faith and not faith the ground of the Covenant For who can believe without a promise what ground hath the faith of the parent to work upon if you take away the promise Archimedes said if he had but footing to stand upon he would toss the earth like a ball and what cannot faith do which in some sense is said to be omnipotent if it have a promise to work upon but if faith have no ground to work upon it can do nothing 3. Do they not proceed according to the judgment of charity in their administrations as the Apostles did Act. 8. they were all baptized from the least to the greatest that is yong and old and were all these really saints Joh. 3.26 These were accounted the spiritual seed till they manifested the contrary If such why not children For if the Covenant as they say be onely with real saints and the seal administred onely to such then none at all are to be baptized seeing with Peter we may easiely be mistaken But were it not better to administer the seal to 99 that are not really sanctified than deny it to any one to whom it doth belong The third Argument is taken from Circumcision Infants were circumcised under the law therefore now to be baptized under the Gospel First Because the Covenant of grace made with the Jews and Gentiles is the same Covenant for substance as hath been sufficiently proved though there be diversitie of administrations thereof Gal. 3 8. A man in this or that habit is the same man though diverse in his apparel even so the old Covenant formerly adorned with that dress of ceremonies but now stript of them and made plain is one and the same Covenant with the new Covenant Secondly Circumcision and baptism are both seals of the same Covenant and they are the same sacraments or seals for substance and for the spiritual part and use thereof Circumcision sealed the Covenant of grace to Abraham and his seed Rom. 4.11 And baptism doth the like Thirdly We may argue from the Analogie betwixt Circumcision and baptism for they both agree in the substantials though they differ in some circumstantials Now they themselves do confess we may argue from parity of reason or Analogie 1. When Analogie doth not institute a piece of worship but onely helps to the understanding of it now as for the ordinance of baptism it 's clear but as for the application of it to this or that subject we need the help of Circumcision 2. When we do not rest solely in the comparison but have a farther reason for it now it 's not the bare Analogie between Circumcision and baptism by which we enforce the baptism of infants but the grounds of both from scripture 3. When it holds full proportion in scripture to that for which it 's brought which we say Circumcision doth to baptism unless in some particulars wherein a peculiar reason may be given We say then 1. They agree in their signification for they hold forth to us mans corruption by nature The substance of all divinity lay in Circumcision as Luther well observes the like may we say of baptism therefore if we would be good Divines let us studie our baptism For the Lord hath put a great stress upon such truths as seem little in the eys of many Gnorlab signifieth a superfluity and is not sin a superfluous thing Jam. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a whitflaw Josh 5.3 The hill of fore-skins This was clearly shadowed out in the cutting off the fore-skin and what doth the washing of the body signify but that natural uncleanness which we contracted from our first parents Heb 10.22 2. They agree in this that they represent the mystery of our redemption In the former there was the shedding of bloud in the later the same bloud is represented by water poured on us How the ceremonio●● part of Circumcision is abolisht but the sacramental part still remains which a believer may plead with God for baptism is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earnest demand of a good conscience that what is signified in that Ordinance may be made good unto us so the word rather signifies than the answer of a good conscience I say it 's the earnest demand for omnis praepositio est additio every preposition as we say is an addition Phil. 4.17 Not because I desire a gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I earnestly desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit or whatsoever was a effect of his Ministery 3. They agree in that they represent the mysterie of regeneration First The

time and day were not built upon the Covenant ergò not perpetual Circumcision was on the eighth day for which there was a special reason not onely in regard of the weakness of the child the seventh day being the critical day but also because that day was a type of the resurrection of Christ which was in the eighth day and so the sabbath is call'd the eighth day John 20. The same number of days was observed in many other things therefore it cannot merely relate to the weakness o● the child as for the consecration of the Priests Lev. 8.35 9.1 The cleansing of the lepers Lev. 14.8 9 10. The cleansing of the polluted Nazarites Num. 6.9 10. and for the purifying of the altar Ezek 43.26 27. and the offering of the sacrifice by which Christs resurrection on the eighth day seems to be typified who rose again for our justification 2. They differ in their subject Circumcision was administered onely to the males baptism to the male and female For 1. The females were not capable of the former Ordinance 2. Sin entered into the world by man being an active instrument of generation whereas the woman is a passive instrument Rom. 5. By one man sin entered into the world For if Adam had stood we had not fallen though Eve fell 3. They differ in durance Circumcision was in force till Christ came because typical but baptism continues to the end of the world So that we see they agree in all the substantials and almost in all things else unless in such things for which a special reason may be given I conclude therefore this Argument as Circumcision in the old Testament was applied to children so also is baptism to be applied in the new for of equals there is the same reason Thus much for the 3 Argument taken from the analogie between Circumcision and baptism 4 If children were circumcised in the old they are now to be baptized in the new because baptism succeedeth Circumcision now what is succession but the substitution of later things for former things in the same subject as is well observed for when the Jews were converted Act. 2.38 Peter enjoyns them not to be circumcised but baptized which shews that baptism comes instead thereof Thus Col. 2.11 12. The scope of the Apostle was to take them off from the rudiments of the world especially Circumcision which troubled most of the Churches Therefore he saith You are compleat in him being circumcised with the Circumcision made without hands But they might object We want the outward Circumcision to us and our children which was of singular use to the Jews to strengthen their faith The Apostle answereth You are buried with him in baptism You are circumcised because baptized For baptism supplies the place and room of Circumcision and is every way as advantageous to you So that we plainly see they were compleat in Christ as to this Ordinance sealing outwardly Suppose saith Mr Sydenham the Ordinance should again be changed and the inversion thus That baptism should be abolished and Circumcision set up again and the Apostle should express himself after this manner Ye are compleat in Christ in whom also ye are baptized with the baptism of Christ being circumcised with him Would not this deduction be clear That Circumcision was ordained instead of baptism Therefore we say Either baptism succeeds the sacrament of Circumcision as to children or else some other Ordinance doth succeed or else nothing at all remains in lieu thereof But nothing else succeeds Circumcision therefore either baptism succeeds it or else there is no seal of the Covenant left as to children but they without any visible token of Gods favour depart out of the world 5. Because an Ordinance once enjoyned and never repealed All Gods commandments and institutions about the Sacraments of the Jews bind us at this day in all things which belong to the substance of the Covenant and were not accidental to them stands still in force but the sealing of the Covenant to the infants of believing parents is enjoyned in the old Testament Gen. 17. and never repealed in the new if it be let any man shew where 6. Because the priviledges of the Gospel are as large to believers for themselves and their seed Quacunque de circumcisione dicuntur ●●● spectant ad naturam ejus sacramentalem quam habet ut communi cum reliquis sacramentis illa recte applicantur ad omnia sacramenta sed ratio signandi in circumcisione est talis Ames as under the law Take away baptism from infants and parents now shall want one means that no small one sc Sigillum dei the seal of God to strengthen their faith in the Covenant of grace for their children which parents had then and children now shall want one means to confirm and effectually promote their salvation even while they are infants or children who may dy before they be men Thus much for the third Argument taken from Circumcision The fourth Argument Children are inchurched If children of believers be accounted to belong to the Church the Argument will follow for baptism Mr Tom. p. 139. See the Review that is members of the visible Church therefore to be baptized Eph. 5.26 That he might sanctify and cleanse the Church by the washing of water by the word ' that is of institution and promise Where we see plainly that members of the Church are to be baptized This I suppose no rational man will deny for upon this ground women are admitted to the Lords Supper Calvin challengeth all the world to show where women received the Lords Supper because they with us are one body one bread 1 Cor. 10. I shall therefore shew you that children are members of the body of Christ First They were members therefore they are Psal 147.13 He hath blessed thy children within thee Eph. ● 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Politie or Church priviledg That was a spiritual Common-wealth whereof the Jews with their children were members and so are the believing Gentiles with their children for they onely are strangers from the Common-wealth of Israel which are strangers from the Covenant See Cal. in Jos cap. 5.6 Those that were born in the wilderness were not circumcised for they walked fourty years in the wilderness because they obeyed not the voice of the Lord. This is rendered as a reason of their non Circumcision and not their journeying from place to place as some think for sometimes they stayed long in a place if therefore it had been the Lords pleasure that they should circumcise their children the Lord would have minded them of it but for their rebellions the Lord suspends the seals q. d. I will disown and discovenant you and yours if you persist in your sins Act. 7.38 This is he that was in the Church in the Wilderness The body of a people wherein children are included is called a Church though many were not circumcised for their rebellions

arbitramur quia spiritus otiosus non est quemadmodum ratio etsi se non nisi paulatim exerat Idem Wal. the minor proposition is proved 1. From scripture Mat. 18.3 4 5. compared with Mar. 9.36 Whosoever shall receive one such little child in my name receiveth me but whosoever shall offend one of these little ones that believe in me it were better that a milstone were hanged about his neck and he cast into the midst of the sea The opposition shews he speaks of children For it 's an undoubted maxim Where terms stand as opposits the one is to be taken in the sense opposit to the other Now it 's clear from ver 3 4 5. that he speaks of children whom we are visibly to receive in Christ's name to such Ordinances as they are capable of therefore the words are so to be taken ver 5. little ones that believe in me There is the like phrase Rev. 9.4 It was commanded them that they should not hurt the grass of the earth neither any green thing neither any tree but onely those men which have not the seal of God in their foreheads Which exception shews you That by grass green things and trees he means men For the exception as we say must be of the same kinde Exceptio est ejus dem generis See Rev. 7.3 2. We may see this exemplified in many Psal 22. 9. Thou madest me hope when I hung upon my mothers brests This is true in the antitype Christ who had faith from the very womb it 's true also in David Psal 71.5 Thou art my trust from my childhood by thee I have been holden from the womb v. 17. Thou hast taught me from my childhood now also when I am grey headed forsake me not We see original sin lies dormant in the child for a while but quickly puts forth it being peccatum actuosum Psal 58. They go astray from the belly and why may may not faith put forth betimes in some as in Esaias ch 49. Jeremiah ch 1.5 and John Baptist the first in the new Testament Now the first in every kinde is the rule of all the rest I see no reason but when a child puts forth acts of reason he may put forth an act of faith and when he begins to know his natural he may also know his heavenly father though it wants that reflect act whereby it knows that it knows the former we have seen verified in many children in New-England and elsewhere 3. 〈◊〉 If some be sanctified from the womb then they have faith quicunque renascitur fidem habet Luther For all the graces are concatenated but some are sanctified from the womb for Christ as he sanctifies our natures so he sanctifies every age as Hos 12 4. Jacob being actuated by the spirit began to act betime and to wrestle with his brother Esau in his mothers womb for the blessing See Zanchy 4. Children have faith in heaven therefore in earth For 1. If the Lord irradiate upon the souls of children in heaven Quos pleno lucis suae fulgore illustraturus est Dominus cur non iis quoque in presens si ita libuerit exiguà scintillâ irradiaret Cal. Inst l. 4. c. 16. and they do behold the face of God which is an act of faith Heb. 11.27 then have they faith in heaven if so why not on earth 2. They rest in hope of the resurrection else they were miserable Psal 16.9 that is the soul doth rest in hope for the bodie properly is not the subject of hope now hope is the daughter of faith 3. There will be this use of faith in heaven to believe that which we cannot comprehend for faith is the evidence of things not seen even the infinite being of God who dwells in that light that none can approach unto therefore we conclude infants in heaven have faith and why may they not have the seed of it here seeing there is no grace in heaven which was not wrought on earth Hence it is that regeneration is called an earthly thing Ioh. 3. because as for other reasons so this it must be wrought on earth 4. The first Adam had power to convey grace as faith to his posterity and hath not the second Adam much more power Was not the faith of Adam of the like nature with the faith of believers though it do not put forth that act whereby we are justified 5. Can any live without faith or be saved for ever without it and shall we denie it to infants who stand in need of justification by faith as well as we Obj. How can they be justified by faith which cannot act Ans Faith may be said to be passive in our justification because the habit of faith is passive before it put forth any act now we are justified so soon as by the habit of faith we are alive in Christ in the first moment of our conversion before faith put forth any act Thus children are justified by the habit of faith for as we were guilty of Adams sin which is imputed to us before we were active in giving consent unto it so is the rightousness of Christ imputed to children before they put forth any elicit act of faith Therefore I say they are capable of that passive Ordinance of baptism Obj. Children have no knowledge therefore no faith therefore no interest in the Covenant or seal thereof Ans Are they not reasonable souls because for the present they make no use of reason and may they not have habitual knowledge lying dormant in them though no actual is it not Christ that enlighteneth every one not that is going out but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming into the world doth not the reasonable soul lie dormant in the body till organized doth it not live though it move not for the present when a man is asleep he acts not grace doth it therefore follow he hath none may not a child be included in a lease and conditions made which render him capable of the benefit of it if he perform the conditions therein specified though at the making of the lease he give no consent at all and were not the children in the Evangelist blessed by Christ because they understood it not or was Peter washed in vain because he knew not what Christ did as yet Mr Tombs saith If he knew an infant such an one as John was such a one he would baptize and farther he saith that such as Christ blessed might be baptized if therefore baptism belong to one infant it 's enough to confute them who denie it to all but according to this account if onely the elect and faithful are to be admitted to the Ordinance of baptism there is no subject left to whom we may dispense that Ordinance 6. Arg. Taken from examples in scripture whole families were baptized Observe the families are made the precedent If any one say here is a Synecdoche the whole being put for part We answer with