Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	believe_v	faith_n	justification_n	3,844	5	9.3520	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80511	The Anabaptist washt and washt, and shrunk in the washing: or, A scholasticall discussion of the much-agitated controversie concerning infant-baptism; occasiond by a publike disputation, before a great assembly of ministers, and other persons of worth, in the Church of Newport-Pagnall, betwixt Mr Gibs minister there, and the author, Rich. Carpenter, Independent. Wherin also, the author occasionally, declares his judgement concerning the Papists; and afterwards, concerning Episcopacy.	Carpenter, Richard, d. 1670?	1653 (1653)	Wing C618; Thomason E1484_1; ESTC R208758	176,188	502

Habits are outwardly manifested and explicated by naturall outward and ordinanary Meanes though Habits cannot be strengthened inwardly or augmented but with Acts of the same kinde A Coat for the body of a Child may be a whole Coat a sit Coat and a warme one though it appears outwardly but a little Coat And as we draw Originall sin from our Parents so God our Heavenly Parent in a due Time takes us up de matre cadentes falling from the Mother and being uncleane with a cleansing Ordinance And because the Grace of Christ is at the least as great as the Prevarication of Adam they who are made guilty by the first Adam may not be neglected by the second And therefore his Visible Ordinances are addressed towards them as soone as they Visibly appeare in the world But the reverend and Politick Doctor objects for his Brethren the Doct. Taylor in his Liberty of prophesying Sect. 18. Anabaptists That Grace being an improvement and heigthning of the Faculties of Nature in order to a Supernaturall and most high End hath no influence or Efficacy upon the Faculties of such who cannot reasonably perform the naturall Acts of Understanding The Answer is Grace in Children perfects and heigthens the Faculties of their Souls by cleansing them by adorning them for God and consequently by stating them in a capacity of their supernaturall End For though as Aquinas admonishes Fi●em oportet esse praecognitum Hominibus D. Tho. p. 1. q. 1. art 1. in corp qui suas intentiones actiones debent ordinare in Finem It be necessary that the End should be foreknown by Men who ought to direct their intentions and actions to their End Yet in Children in whom for their defect of Understanding there can be no such direction or dirig●ble Action God Almighty directs and acts for them and they are directed by him towards their Supernaturall End Sicut Sagitta à Sagittante dirigitur versus Scopum as an Arrow is by the Archer directed towards the Mark God working in and with all things answerably to their being and capacity and supplying as the Supreme cause their defects CHAP. XXII TO the other Member of the objection Or all the Baptized shall enter into the Kingdome of God I answer All fitly qualified for the whole effect of Baptism and rightly Baptized shall enter into the Kingdome of God modò posteà non ponant obicem if afterwards they on their own part scatter no impediment in their own way Simon Magus hath no worke for a Cooper I despise no man whose Father is a Cooper but if such a one shall undertake to Hoope-binde his Hogsheads or Bucking-Tubs and not perform it strongly I shall merrily tell him of it because he was not sitly qualified though Baptized Act● 8. 13. Ponder the Text Then Simon himselfe beleeved also and when he was Baptized he continued with Philip and wondred beholding the miracles and signes which were done His Faith and Foundation was not sound therefore his Baptism and Superstructure was not safe he remaining still unqualified the fit qualification of an Adult for the whole effect of Baptism being Faith and Repentance The Divines have truly discovered foure Kindes of false Faith in true and Holy Scripture The Faith of the Heretick The Faith of the false Christian The Faith of the curious Person The Faith of the Person unquiet or unstable All these have misplaced and mis-centred their Faith Guesse now I beseech you which of these false Faiths was the faithlesse Faith of this false Dealer Simon the Magitian Surely his Faith was the Faith which as the rest leanes not upon the Veracity of ●od the Revealer of Truth in his Revelation nor upon the well-groundednesse of the Church the Pillar of Truth in her Proposition but is generated and earth-begotten when this being its differentiall marke the person is hurried on with a curious Motive of seeing Miracles as the Scribes and Pharisees were saying Master Mat. 1● 38. we would see a signe from thee Of whom also St Paul The Jews require 1 Cor. 1. ●2 a signe And Herod was tainted Luk. 23. 18. in this kind This Faith was the broad-ey'd and staring Child of Amazement and Amulement And therefore even the Apostles themselves were deceived etsi non i● materia Juris in materia tamen Facti though not in matter of Right or Law yet in matter of Fact But the Member here serperastro cohibendum est must be swathed up The Alchymists uncertainly obtrude Alchymistae to us to keep streight their curious opinion of the Philosophers Stone and of the making of Gold That Nature intendeth Gold in all Metals and that if the Crudities Leprosities Impurities of Metals were cured they would all evade into Gold Certainly God intends intentione primariâ with his primary intention that the Sacraments should be rightly received by all the Receivers and that they should all enter into the Kingdome of God and if they be not the fault most commonly is in the Impurities Leprosities Crudities of the receivers their impure Heresie their leprous Christianity their curious and unstable Crudity He wils no man absolutely from his entrance into the Kingdome of God And that he foreknows the non-entrance of many hath no forcible operation upon the Things foreknown Sicut enim as St Austin S A●g in sent●nti●● S●● 379. nemo memoriâ suâ cogit facta esse quae praetereunt sic Deus praescientiâ suâ non cogit facienda quae futura sunt For as no Man by his remembring of things past compels them into Vide quae sequuntur apud Augustinum a past being So God by his prescience and foresight of things to come forces them not into being hereafter But he wils it conditionally from the breach of his Condition in his Covenant with Man-kinde Divinely St Bernard Rectè Deus non pater judiciorum vel Ul●ionum S. Bern. Serm. 8. in Natali Domini dicitur sed pater Misericordiarum eò quòd miserendi caus●m originem sumat ex proprio judicandi vel ulciscendi magis ex nostro God is rightly said to be not the Father of Judgements or of Revenges but the Father of Mercies because he takes the cause and origin of shewing Mercy from his own but of judging and revenging from us And from the bottom of Reason Reprobation is an Act of divine Hatred and God hates nothing in man exept sin and therefore doth not reprobate Man for any thing but for sin CHAP. XXIII TO right Baptism is required ex parte Baptismi vel Sacramenti on the part of Baptisme or of the Sacrament 1 right Matter which is naturall water not artificiall as Rose-water the like And it must be water in its proper and simple Element not compounded 2 right Form As I Baptize thee in the name of the Father Ecclesia O●cid●ntali● and of the Son and of the Holy Ghost according to the received use of the

Nations or People it must admit such Senses by the which it shall approve it selfe appliable to all people or Nations And Children certainly are a bigger part of the Nations or People in respect of their number than they are in respect of their growth And that our Children are so discipled is undeniable Because first they are offered to God by the Church or by their Parents who devote them and give their Names to Christ Secondly the Susceptores undertake for them that in conformity to their Obligation intimated in the Form of Baptism which is afterwards expressed in the Charge they shall be taught the true Worship of the most Holy Trinity Hitherto they are onely Disciples in Fieri Thirdly they receive the royall Marke or Character in their Souls by the which they are Seal'd for God and made Disciples and Christians in Facto esse not as being actually taught but as being put into the School and Family of Christ and set actually in the number of his Disciples according to the lesse common acception of the word We send sometimes little children to School or put them into the hands of Tutors or Governours not for their present actuall improvement by learning but that they may be kept out of harms way And thus children are sweetly received into Chrstian Discipline to way-lay the danger of their dying without Baptism God's generall and Holy Ordinance the Holy Ordination of which was not for nought in respect of any person Though this be adduced for Illustration sake and Similitudines Illustiant non probant Similitudes prove not but Illustrate Yet when the Similitude stands with both feet upon Things of neer affinity and like Oeconomy and concurring to Identity or some aggregate Perfection combined in the same End as the outward Man and the inward Man in the same man are but one and the same Christian Man tending to Legatur Suarez in Metaph Disp de Vno Sect. 8. Christ the Illustration is a solid Probation CHAP. LV. AND in this Text the word Teaching followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teaching them to observe V. 20. c. And yet we doe not there presse the word Teaching to teach that Teaching alwaies and of necessity followes Baptism because Baptism of necessity and alwaies follows Teaching in Adultis in grown Persons capable of Teaching But now will they force Christ to speak irrhetorically and burden Scripture with a Tautology that he may speak for them Truly if they should he would immediately draw off and leave them to speak for themselves For● If Teaching be set before Baptizing it will not evince that all the Persons deputed for Baptism must be actually taught before they be Baptized First Because ut habetur in Materi● de Legibus Statuta Communia Videatur Materia de Legibus prop●●●ntur secundùm quod multitudeni conveniunt ideò Legislator in eis statuendis attendit id quod communiter in pluribus accidit Generall Appointments as this is are proposed accordingly as they agree with the greater number and therefore the Lawgiver in appointing them attends to that which commonly and for the most part happens And the greater number in those times were such as should be taught before they could be Baptized being grown Persons and the Lawgiver attends to the common course and bids teach all Nations Baptizing them And indeed in the Conversion of Nations and the generall Plantation of Christian Faith the Preaching of the Word as being the first onset upon the Sense and Soule precedeth orderly and simply the administration of the Sacraments Secondly because it might also be reasonably answered which would rebate the edge of all that could be said The stepping of teaching before Baptizing doth no more carry away with it that teaching hath legall precedency and ought alwaies to take the place in action before Baptizing than that Repentance as being commanded before Faith in the Words Repent ye and beleeve Mar. 1. 15. the Gospell should therfore claime alwaies the first place which yet is a fruit of Faith Faith attending upon Repentance here by a Rhetoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These pleasures of the Holy Ghost in the contexture of Scripture occasioned the Rule of Exposition Non datur prius aut posterius in Scriptura Scripture observes not sometimes what is former or what latter in it selfe I commiserate the Adversary heer he being so environ'd that if he will dance he must needs dance in a Hoop But as St Austin elegantly S Aug. l. 1. Confess cap. 13. Quid est miserius misero non miserante seipsum What is more miserable than a miserable man having no commiseration towards himselfe CHAP. LVI THere is another knot The Text in the Mine hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizing them into the Name Because the Baptized should not only catch to themselves the Name and Profession but also be soberly immersed into the Thing professed and named I answer The Undertakers take for Infants with respect to the Profession but the Thing and the Name themselves take They are washed and Sanctified in the Name of Christ and are therefore called Christians externall Communication being necessary to a Member of the visible Church but not externall and personall Profession in this case the Persons being uncapable of it and the Profession of others being equipollent on the behalfe of such Persons Still they stick by the teeth at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and finding it to be an alien in gender from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have taken up from under the hedge in the High-Way a Noun whereon to throw it which themselves have made fit and clothed And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciples And thus they send back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them with a passe and an Officer to be carried not to the Nations it 's native place but to the Disciples in the Nations Let the Answer be The like Conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequent in Scripture And they are at once thrice conjoyned in the Apocalypse Rev. 20. 8. 9. 10. And why may we not more naturally fetch out a companion for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Vulgar use of speaking thā from a strang V●rb of Command which Verball fetch would be a wondrous fetch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Abase of speech and most abusively surrogate one word for another and ●ather Substitute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Name common to Men Women and Children and binde all up in the ende of the Construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the Nations Neither is the Conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incongruous because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a most ready word in that Language and as alwaies ready so able alwaies to make the construction perfect the Nations being constituted of Men Women and Children What a mighty weight would these underlings and Country-Workemen

is the Glosse which corrupts the Text. CHAP. LXII I Confirme it first by St Paul's Rom. 8. 30. Order of Predestination Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them healso glorified Here we have wholly given into our Hands Virgula divinâ that every predestinated Person in the Generations of Abraham is called is justified is glorified in the contrary consideration that no person is glorified except he be first justified that no person is justified except he be first called and that no person is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to V. 28. Text. Graec. purpose except he be first predestinated Now we cannot possibly discover or imagine a Vocation or calling with relation to Infants but by Baptism Because then only they will be rightly said to be called when they are actually ascribed into the number of those who are called as then only they will be actuall Covenanters when they have been signed with the Seal of the Covenant Neither are they capable of any other Vocation as neither of any other Seal And either they are not predestinated and shall not be glorified if they dye being Infants or they are called by Baptism and justified by the Vertues infused Jo. 3. v. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above into them in it If you fly to and take refuge at extraordinary Vocations in Ordinary Courses you disesteem God's Ordinances as curt and not carved proportionably to all ordinary Conditions when Order cannot consist without Proportion In Lucian's Philopatris wherein Luciani Philopatris the Interlocutors make it their grand Affair to dishonour the Worship Rites and Manners of Christians they might have justly cast out a scorn upon such an out cast Vacuum in Religion as this is And if you repeat that Children ordinarily dye before Baptism then will they of the School reply without Schelastici stammering that such are not called If you ask will the Mercy of God looke besides a Child because men looke not after it as they ought or because chances impede the religious endeavours of Men They will answer One Attribute of God doth nothing in prejudice of another And therefore his Mercy doth not any thing in opposition to his Providence that God may be conformable to himselfe in his Works and that men may be conformable to God in his Ordinances CHAP. LXIII I Confirm it secondly The Scriptures irrefragably and manifoldly manifest That there can be no justefication without Faith Therefore either Infants have habituall Faith by the which they are justified or being Infants they are totally averted from justification It is truly supposed that actuall Faith doth not justifie and it is justly and actually granted that Infants have not actuall Faith Because as Grace perfects Nature so it first supposes Nature quatenus Perfectio supponit perfectibile in regard that the Perfection of a Thing supposes the Thing to be perfected by it and as it supposes the being of it so likewise that it be like-behaviour'd and therefore there cannot be actuall Faith where there is not actuall use of the naturall powers and where the Understanding being the Power or Faculty wherein Faith resides cannot move in the Sense wherein Motus Intellectus est intelligere the Motion of the Understanding is to Understand And actuall Grace requires a likenesse in the Subject not only in respect of the naturall Act but also of the naturall Aptitude which respectively to heavenly Things is not an early-riser in Children though graciously habited If it be thrown in my face Without Heb. 11. 6. Faith it is impossible to please him for he that commeth to God must beleeve that he is and that he is a rewarder of them that diligently seek him But a Child doth not beleeve that God is or that he is a rewarder of them that diligently seek him And yet without this Faith saith the Apostle it is impossible to please God I answer These are the Acts of Faith and therefore the Apostle speaks here of grown Persons and of actuall Faith without which it is impossible that Persons having the right use or understanding should rightly please God For Christ and his Apostles in their commending the Acts of Faith as such and to the people chiefly considered two things First that there are some works which are done viribus naturae by the strength of Nature and sine speciali Dei Auxilio without the speciall Help of God and that these were the works of which the Philosophers boasted and that there were other works wch having been commanded in the old Law were now acted without explicit Faith in Christ and that the grown Jews presomed upon these works And therefore they weaned the people from the works of Nature and of the Law and grounded them upon an apprehensive and active Faith in Christ without which they could not please God Secondly they considered that Faith is Principium Fundamentum Radix nostrae Justificationis The Beginning Foundation and Root of our Justification and as being active our formall Justification because Charity is the Life and Form of of Faith And that one thing may be the Beginning of an other Thing of the which it is not the Foundation and the Foundation of a Thing of the which it may not be the Root And that a Beginning as a Beg●nning doth but begin a Thing a foundation supports the thing which it founds A Root not only supports but also influit esse gives being to another Thing by influx And Principium radicale virtute continet reliqua A radicall Beginning virtually contains the Things of which it is the Beginning And that Faith acting by Charity was therefore necessary to the Salvation of the People which Action is in Covenanted Children by virtuall suppliance their Sanctification being only intended for the present If any man shall assault me thus quasi palmario Argumento as with a chiefe and Victory-portending Argument Fides non justificat quatenus Fides est aut credit sed quatenus operatur quia etiamsi credat aut sit Fides si non operetur non justificat Faith doth not justifie as it is Faith or as it beleeves but as it works for although it beleeves or is Faith yet if it works not it justifies not it being like fire which doth not enliven as it shines or gives light but as it heats and therefore we say from the mouths of the Philosophers Calor vivificat Heat Philosophi Vide Edmundum Campianum in decem Rationibus enlivens And though some have given to Children pulsus abditos Fidei actuall Faith acting inwardly as the pulse doth yet no Divine will divinely say that Faith in Infants acteth by Charity And although Justification be attributed to Faith by the Rule Quod natum est ex pluribus sequi tribuitur ei quod est primum That which followeth of many Things is commonly attributed to the

his honour to have been sometimes Physitian to Lewes the Emperour Who being a Sorcerer devoured in the sight and perswasion of many Princes and their Followers a Cart loaden with unchopt Hay not abstaining either from the Horses or the poor Carter Also an armed Man his Horse and Harnesse Yet the Mist being recall'd the Country-Man and Man in Arms and all their Goods were made good againe These Devourers of Souls may in God's good time disgorge againe these Ignorant Country-People and themselves return to their old sucking a Paw or a Claw as the Bear or Polypus CHAP. XXXII HIs fifth Objection holds up the Head There is no Man of late who hath made use of this Text in the Proof of Baptism but the Papists and Bellarmin himselfe receives it not as conducing to such proof nor any of the Ancients I answer Horum Omnium Contraria vera sunt The Contraries of Dr Featly in his Dipper dipt Bellarum l. 1. de Sacramento Baptismi cap. 4. Idem facit Eodem in libro cap. 8. Bellarm. l. 2. de Essectu Sacramentorum c. 3. all these Things are true Dr Featly hath used this very Text in the defence of Paedobaptism Bellarmin chiefly builds upon it in this Matter proving the necessity of Baptism from the necessary meaning of this Text iterùm iterúmque againe and againe Likewise the same Bellarmin hath brought together the solid Testimonies of fifteen most approved Doctors and ancient Fathers who all understand by the water in the Text not the Word or any other like Thing but the Water of Baptism The words of Bellarmin are these Omnes Scriptores hactenùs hunc locum intellexerunt de Baptismo ut Justinus Apolog. 2. Tertullianus in lib. de Baptismo Cyprianus lib. 3. ad Quirinum cap. 25. Ambrosius lib. 3. de Spiritu Sancto cap. 11. Hieronymus in cap. 16. Ezechielis item Basilius Gregorius Nazianzenus Gregorius Nyssenus in Sermonibus de Baptismo Denique omnes Interpretes hujus loci Origenes Chrysostomus Augustinus Cyrillus Beda Theophylac●us Euthymins alij O God before whom we shall stand at the last Day how confidently yea how impudently doe these Religious Rats looke out of their Holes and mouth it concerning Protestant Writers concerning that good-liv'd Mirrour of Encyclopedy Bellarmine and all the Ancients and yet relying upon I know not what Perfugium Soricinum Rat-Hole by which to escape utter not one true word Beyond this St Ambrose writing S Ambrose lib. 10. Epist 84. ad Demetriadem Virginem Jansenius Harm in Evang. cap. 20. S Chrysost Hom. super Nisi quis renatus sucrit c. Perlege D. Tho. p. 3. q. 66 67 68. to a Virgin expressely affirms Paedobaptism to be the Constitution of our Saviour and erects his Pillarproof on these words Nisi quis renatus fuerit c. except one be born c. See Jansenius in his Evangelicall Harmony St John Chrysostom not onely Interprets the words for Baptism but also dignifies a famous Homily by making them the Subject of it wherein he carries all before him for the Baptism of Infants Aquinas is of the same Judgement Now indeed one would think a man might in reason give credit as soon almost to this reverend Squadron of Worthies St Justin Tertullian St Cyprian St Ambrose St Hierom St Basil St Gregory Nazianzen St Gregory Nyssen Origen St Chysostom St Austin St Cyril Venerable Bede Theophylact Euthymius I mean to all these in the Complex as to one lone lean leaden Pagnel-Saint in the Country Shall a young barefac'd dough-bak'd Dwarfe of March pane be much more priviledg'd because he is devoted to an old Woman than these walking Libraries wedded to the ancient Church And now in the revolution of my Thoughts why may we not encounter him with three of these being Latine Fathers and three of the Greek Church Why should we muster up fifteen at once Nay verily now I fetch the cud about againe why may not single St Austin take him up and throw him down St Austin was a Godly Man and somewhat learned CHAP. XXXIII BUt the Papists use this Text for Baptism ther 's the grand Ulcer The best Divines concentre in this That the very Devils may performe Acts morally good and that the Pagans and the most obstinate Hereticks have sometimes wrought Miracles and that there was never any Arch-Heretick which did not maintaine some Truths and rightly according to the Rules of Morall Rectitude defend them by Scripture And yet now the Papists concerning whom it hath been generally beleeved in England after some evaporations and ebullitions of heat and passion that they are a part of the true Church though a corrupted one and that many millions of them are sayed may not beleeve any Truths and as beleeved by them justly prop them with Scripture A sad case but f●ctitious and absque Fundamento in Re. In the place of Sun stand thou Jos 10. 11 still or as the Vulgar Sol non movearis Interp. vulgat Text. Hebr Sun be not moved the Hebrew gives up Sol tace Sun hold thy peace or be silent For which cause Rabbi Salomon gave it forth R. Salom. in hunc locum for Doctrine as clear as the Sun that the Sun daily sings Hymns sweetly sings them in the praise of God from the which his sweet Hymn-singing he ceased at the command of Joshua The Rabbin seems to run after the Platonick Philosophers who with their nimble-finger'd thoughts did set singng Syrens in the Celestiall Orbs. Be silent be still or hold thy peace is in Originall signification stand still rest or be quiet and the Catachresis or abuse of Speech is frequent in the Hebrew Language Now as it is the same Thing in the Sun to stand still and to hold his peace So shall I construe it one and the same in me who should be the Light of the World to hold my peace and to stand still Which yet I may not untill commanded by Joshua or Jesus who likewise never commands us to hold our peace for the concealement of God's praises which are then sung alowd when oppressed Truth is relieved Wherefore Joshua chose the Sun for the Subject of his Miracle because the Sun was the God of the Amorites and the praises of God were sung in a most high and heavenly Song when a Servant of the true God commanded this their false God to stand still or hold his peace and see his worshippers overthrown Thus therefore The Cosmographers Cosmogr●p●i inform us that there is more Sea in the Western than in the Eastern Hemisphere and if they doe not know it I now inform them that there are also more Ebbings and Flowings more water-Tempests more Sea-alterations and wave-motions of Religion in these our Western parts than elswhere And the Church of Rome holds Truth fast many Times when others wretchedly betray it And I sincerely confesse that even in this Discourse I walk beyond ordinary walkings upon the Grounds of the