Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostolical_a	church_n	tradition_n	4,989	5	9.5918	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46336	A sermon preached in the year of our Lord 1650, January 9, at the baptizing of Theophilus (then Lord Hastings) now Earl of Huntington by John Joynes.	Joynes, John.	1668 (1668)	Wing J1161; ESTC R28958	24,411	60

of it and washes them clean from that is clearly the consequence of what the Church delivers as her avowed Doctrine mentioned before where she says It is certain by Gods Word that Children which are baptized dying before they commit actual sin are undoubtedly saved which cannot be true unless their Original sin be forgiven in Baptism St. Austine considering this does think it very reasonable that if by the sins of another that is of their first Parents they are made capable of Damnation so by the Faith of others i.e. their Sponsores or those that undertake for them they may be admitted to that Sacrament which makes them capable of Salvation Therefore says he being in the state of Original sin and standing in need of the Laver of Regeneration but not being able to present themselves to it accommodat eis mater Ecclesia aliorum pedes ut veniant aliorum corda ut credant Being not able to come themselves they are brought by others and being not able to undertake any thing for themselves others undertake in their names and for them The great Shepherd and Bishop of our Souls being willing to give them Induction by Proxy into his Kingdom because it was by Proxy or in the person of another that they first fell from it Peccant in alio Austin credunt in alio inquinantur in alio purgantur in alio And if God in Justice may impute the sin of another unto them and reckon that Original guilt contracted in Adam as theirs May he not as well in mercy accept that profession of faith made at their Baptism and those vows and promises as if they were their own especially since they become their own as soon as they come to understand them Practice My third Plea for the Assertion of Infant-baptism is from the universal practice of the Church That it is at present the universal practice of all that in all the world call themselves Christians themselves I mean Anabaptists excepted is a thing that they themseves cannot deny For precedent Ages there is no Writer how ancient soever but mentions it and St. Austin concludes it to be of Apostolical Tradition and gives this Rule whereby we are to judg it to be so Quod semper in Ecclesia retentum est nec in scripturis invenitur nec a concilio sancitur id ab Apostolis traditum esse recte creditur That which has ever been practis'd in the Church and is neither delivered in the Scriptures nor enjoyn'd by a Council that is rightly to be looked upon as derived unto us by Apostolical tradition and instances for example in the Baptism of Infants So that whereas they say it is a late Invention crept into the Church since the mysterie of Iniquity began to work if they mean to be believ'd when they say so they are bound to show the time when it was first introduc't and this under the penalty of lying under that severe charge that Mr. Calvin upon this account layes upon them Quod antem apud simplicem vulgum disseminant Insti● c. 17. longam annorum seriem post Christi resurrectionem praeterüsse quibus incognitus erat paedobaptismus in eo faedissimè mentiuntur Siquidem nullus est Scriptor tam vetustus qui non ejus originem ad Apostolorum tempora pro certo referat Whereas sayes he they spread it among the simple vulgar that many years after Christs Resurrection there was no such thing known as the Baptizing of Infants they lye most filthily for there is not any Writer so ancient but does refer the original of it for certain to the Apostles times The case standing thus the meanest Christian that is may confute this error out of that place in St. Paul where he sayes If any one be contentious we have no such custom neither the Churches of God From which passage I shall desire to recommend these two short notes and so to conclude this whole dispute 1. In cases of this nature Dissenters ought to be concluded by the practice of the Church 2. They that refuse to be concluded by that are to be look'd upon as contentious persons such as neither reason nor authority can satisfie Rationibus non convincantur quia non intelligunt Authoritatibus non constringuntur quia non recipiunt They are not convinc'd by Reason because they understand it not nor silenc'd by Authority because they own it not as one long since found cause to complain And now having done with this dispute I find my self at liberty to conclude which I shall do with a short but necessary Reflexion or two first upon our selves and secondly upon the present occasion First then considering what has been said and admitting it for Truth we cannot but find our selves oblig'd to entertain a high and venerable esteem of the sacred Rights and Institutions of our most holy Religion particularly of this Sacrament of Baptism as a thing high holy mysterious and sacred not only in respect of the Author and Instituter of it which was the co-eternal Son of God our blessed Saviour himself God above all blessed for evermore but also in regard of the happy effects of it Ro. 9.50 and the blessings which are conveyed to us thereby It being the Laver of Regeneration the Seal and Instrument of Illumination Justification Sanctification and Adoption A right that our blessed Saviour first sanctifyed by his personal susception afterwards consigning it over as an essential right and necessary duty to his Church never to be disus'd or laid down till his second comming and last of all does make it effectual to his Church to several great and high purposes by the Ministery of his holy spirit which according to his own promise shall accompany the right and due use of it to the end of the world as has been formerly shown and prov'd It is the sin and shame of this present age to disvalue and slight the holy Rights and sacred Institutions of that Religion they pretend to own to question their validity and dispute their efficacy And more is the pity they are not a few that place the greatest part of their Religion in so doing accounting themselves Christians for nothing more then for either not having receiv'd or having renounc't their Baptism If a Jew under the Law of Moses should have said any thing by way of derision or contempt of Circumcision he should certainly have suffered death if it had been prov'd against him by three Heb. 10.28 or but by two witnesses Of how much sorer punishment according to St. Paul's own argument ought he to be thought worthy which despises this Sacrament of the new Covenant which succeeds in the room of that and of which that was but a type and shadow especially considering that since Christ both instituted it by his precept and sanctifyed it by his example and accompanies it by his holy spirit and has commanded a perpetual use of it to the end of the world Such affronts

which so many wonderful and remarkable things have fallen out for the universal benefit and good of Mankind This was the first day of the Creation on which the Light was created being as it were struck out of the Chaos by the Fiat or almighty Word of God This the day on which the Children of Israel past on dry ground through the Red Sea This the day on which it first rained Manna The day on which Christ was baptized in Iordan The day whereon he turned Water into Wine in Cana of Galilee The day on which his sacred Benediction multiplyed five Loaves to the satisfaction of five hundred persons The day on which himself rose from Death The day on which he sent the Holy Ghost And the day on which we do expect him so hee to appear a second time to Judgment Several of these things are affirmed to have happened on the day mentioned by Scripture it self as for the rest that relye upon Tradition I leave every one at liberty to believe as he sees cause and so pass to the next and more material circumstance mentioned in the Text and that is our Saviours Associats his fellow Communicants or the persons that accompanied him in his Baptism and were Baptized with him which the Evangelist tells us were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the People Now when all the people were baptized it came to pass also that Iesus being baptized c. 2. Circumstance company It was not a select Congregation or Company of Saints that Christ received his Baptism among but a Rabble or mixt multitude Pharisees Saduces Publicans and Soldiers Dregs of men and according to the Baptists own Character a Generation of Vipers Matth. 3.7 Our Saviour Christ without all doubt was a person so pure that he stood in no need at all of any Baptismal Ablation or Sacramental purification 'T was he that purifyed that Element and sanctifyed the waters themselves to the mystical washing away of sin Yet you see he not only complyed with the accustomed Rites of his Countrey though there was no need for it at all but he chose to do it in the company of ordinary and vulgar people in a mixt communion the Rabble indeed and a Generation of Vipers Does not this example of our Saviour sufficiently tax the Insolence and singularity of those who refuse the Sacrament of the Lords Supper upon no other account but this that they must receive it in a mixt multitude Though perhaps they may think the company they receive it in worse then that wherein our Saviour received his Baptism yet I hope they have not so high a conceit of their own purity as to think it greater than that of the Lamb of God that was undefiled and without spot 1 Pet. 1.19 And yet this great and real purity of his transcendent and imparalleld as it was made him not disdain to communicate in his baptism with a generation of Vipers Sacramentorum Efficacia nullo modo pendet vel a dignitate ministrantium vel a puritate communicantium The efficacy of either Sacrament does in no sort depend either upon the dignity of the Minister that gives it or the purity of the company that takes it but upon the power and veracity of him that instituted them and promised to accompany the true use of his own ordinances by his own spirit to the end of the world T is true that the unworthy Receiver shall receive Damnation to himself 1 Cor. 11.21 But it is not his company but his sins that make him unworthy And it is as true on the other side that they that come prepared and rightly disposed for the Receiving of these holy Seals neither the meanness or unworthiness of the Minister or the unfitness of other communicants can render them uneffectual to such for the reason abovesaid viz. That the efficacy of the Sacraments depends not upon the worth or purity of either giver or Fellow Receiver but upon the institution and promise of Christ This has ever been held Orthodox Divinity in this point and Mr. Calvin himself delivers it for such against the Anabaptists and other Fanaticks of his time Instit cap. 17. do Baptismo affirming them to be no better than Novations and Donatists that teach otherwise Thus much of the Company the second circumstance observable in this Action 3. Circumstance Place The third which is the Place is not so material The Evangelists St. Mathew and St. Mark do assure us it was in the River Iordan of which some are so curious as to assign several Reasons A●●●●st others that I shall not now mention I look up 〈◊〉 of Thomas Aquinas as most significant P. 3. Qu. 1 Art viz. That the River Iordan being the water that the Children of Israel past through into the Land of Promise was the fittest to be made use of in the Justification of that Sacrament by which we do and without which we cannot enter into the kingdome of heaven according to that of our Saviour Except a man be born of water and of the spirit To. 3.5 he cannot enter into the Kingdom of God And there are those that venture to tell us That the place in the River it self where our Saviour was Baptiz'd was the very place the Children of Israel past through Jos 4. and that the Baptist pointed to those Stones that Iosua caused to be erected upon the shore in memory of that miraculous passage when he told the Iewes Matth. 3.9 That God was able out of those Stones to raise up children unto Abraham Of the truth of these things let them that have the curiosity determine St. Iohn the Evangelist tells us that the place where the Baptist did Baptize was Aenon near Salim whether this place was over against Iericho where the Israelites past this River I leave to the Geographers to dispute Whatsoever the Reason was that mov'd our Saviour to be Baptized in the River Iordan certain it is as our Church professes in her office of Baptism that by this Action he did sanctifie both that and all other waters to the mysticall washing away of sin And so I have done with the first Particular observable in this story which is the Baptisme of our Saviour with the several circumstances of that Action The second is the miraculous Effects attending it 2. Particular observable Of which the first is 1. The opening of Heaven The manner how this was performed as it is not easie so it is not necessary to determine That it was a reall Rupture or Discontinuance of the heavenly frame is altogether improbable but onely an Appearance of an extraordinary Light and Brightness in the ayre which kind of Phoenomenon or Impression they that write of Meteors call Vorago or Hiatus of which kind it is to be believed was that Apparition that happened to St. Stephen where he sayes That he saw the Heaven opened Acts 7.56 and Iesus standing at the