Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	holy_a	son_n	teach_v	15,032	5	6.6919	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91973	Pædo-baptisme: or, the baptizing of infants justified: by the judgement and practice of ancient and moderne Protestant divines, both foraine, and of this nation: clearly proving the absolute necessity of baptizing infants, from the authority of sacred scripture and the force of undeniable reason. Together with an excellent letter of Mr. John Philpots to the same purpose. / Collected by Robert Ram, minister of Spalding in Lincolnshire. Published by authority.	Ram, Robert, d. 1657.; Philpot, John, 1516-1555.	1645 (1645)	Wing R194; Thomason E276_12; ESTC R209870	23,751	33

children he comprehended in a family or houshold as the chiefest and dearest part thereof Therefore we may conclude that the Apostles did baptize infants or children and not onely men of lawfull age and that the house or houshold is taken for man woman and child is manifest in the 17 of Genesis and also in that Joseph doth call Jacob with all his house to come out of the Land of Canaan into Egypt Finally I can declare out of ancient writers that the baptisme of infants hath continued from the Apostles time unto ours neither that it was instituted by any Councels neither of the Pope nor of other men but commended from the Scripture by the Apostles themselves Origen upon the Declaration of St. Pauls Epistle to the Romans expounding the sixt chapter saith That the Church of Christ received the baptisme of infants from the very Apostles St. Hierom maketh mention of the baptisme of infants in the third booke against the Pelagians and in his Epistle to Leta Saint Augustine reciteth for this purpose a place out of John Bishop of Constantinople in his first booke against Iulian chap. 2. And he againe writing to St. Hierome Epist 28. saith That St. Cyprian not making any new decree but firmly observing the faith of the Church judged with his fellow Bishops that as soone as one was borne he might be lawfully baptized The place of Cyprian is to be seene in his Epistle to Fidus. Also St. Augustine writing against the Donatists in the 4. booke chap. 23. 24. saith That the baptisme of infants was not derived from the authority of man neither of Councels but from the Tradition or doctrine of the Apostles Cyril upon Leviticus chap. 8 approveth the baptisme of children and condemneth the iteration of baptisme These authorities of men I doe alledge not to tye the baptisme of children unto the testimonies of men but to shew how mens testimonies doe agree with Gods Word and that the verity of antiquity is on our side and that the Anabaptists have nothing but lies for them and new imaginations which seigne the baptisme of children to be the Popes commandement After this I will answer to the summe of your arguments to the contrary The first which includeth all the rest is It is written Goe ye into all the World and preach the glad tidings to all creatures He that beleeveth and is baptized shall be saved but he that beleeveth not shall be damned c. To this I adde that nothing is added to Gods Word by baptisme of children as ye pretend but that is done which the same word doth require for that children are accounted of Christ in the Gospell among the number of such as doe believe as it appeareth by these words Matth. 18. He that offendeth one of these little babes which believe in me it were better for him to have a mill-stone tied about his necke and to be cast into the bottome of the sea Where plainly Christ calleth such as be not able to confesse their faith beleevers because of his meere grace he reputeth them for beleevers And this is no wonder so to be taken since God imputeth faith for righteousnesse unto men of riper age for both in men and children righteousnesse acceptation and sanctification is of meere grace and by imputation that the glory of Gods grace might be praised And that the children of faithfull parents are sanctified and among such as doe believe 1 Cor. 7. is apparent in the 1 Cor. 7. And whereas you doe gather by the order of the words in the said Commandement of Christ that children ought to be taught before they be baptized and to this end you alledge many places out of the Acts proving that such as confessed their faith first were baptized after I answer that if the order of words might weigh any thing to this cause we have the Scripture that maketh as well for us for in Saint Marke we read Marke 1. that John did baptize in the desart preaching the baptisme of repentance In the which place we see baptisme go before and peaching to follow after And also I will declare this place of Matthew exactly considered Matth. 28. to make for the use of baptisme in children for St. Matthew hath it written in this wise All power is given me saith the Lord in Heaven and in earth therefore going forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Disciple ye as I may expresse the signification of the word that is make or gather to me Disciples of all Nations And following he declareth the way how they should gather to him Disciples out of all Nations baptizing them and teaching by baptizing and teaching ye shall procure a Church to me and both these aptly and briefly severally he setteth forth saying Baptizing them in the Name of the Father and of the Sonne and of the holy Ghost teaching them to observe all things whatsoever I have commanded you Now then Baptisme goeth before Doctrine But hereby I doe not gather that the Gentiles which never heard any thing before of God and of the Sonne of God and of the holy Ghost ought to be baptized neither they would permit themselves to be baptized before they knew to what end But this I have declared to shew you upon how feeble foundation the Anabaptists be grounded and plainly it is not true which they imagine of this Text that the Lord did onely command such to be baptized whom the Apostles had first of all taught Neither here verily is signified who onely be to be baptized but he speaketh of such as he of perfect age and of the first foundations of faith and of the Church to be planted among the Gentiles which were as yet rude and ignorant of Religion Such as be of age may heare believe and confesse that which is preached and taught but so cannot infants therefore we may justly collect that he speaketh here nothing of infants or children but for all this they be not to be excluded from baptisme It is a generall rule he that doth not labour must not eate but who is so barbarous as might thinke hereby that children should be famished The Lord sent his Apostles at the beginning of the setting up his true religion unto all Nations unto such as were both ignorant of God and were out of the covenant of God and truely such persons it behooveth not first to be baptized and afterwards taught but first to be taught and afterward baptized If at this day we should goe to the Turkes to convert them to the faith of Christ verily first we ought to teach them and afterward baptize such as would yeeld to be the servants of Christ Likewise the Lord himselfe in times past did when first he renewed the covenant with Abraham and ordained circumcision to be a seale of the covenant after that Abraham was circumcised But he when he perceived the infants also to pertaine to the covenant and that circumcision was the

to the faith and obedience of Gods covenant 3. In that in both there is a solemne reception of all in covenant as well infants as those of yeeres into the Church and distinguishing them from aliens 4. In that both doe belong to all ages as well infants as men growne Pareus on Gen. 17. Spanhemius We conclude the baptisme of infants to be justly retained in the Church of Christ for these reasons 1. Because it is founded on Gods Commandement on holy examples and on the promise as hath been shewed before 2. Because the signe of the covenant ought to be given to all that are within the covenant 3. Because otherwise the children of believers should have no more priviledge then the children of Jews or Gentiles 4. Because baptisme succeedeth circumcision and beares a correspondency with it The condition of the Jewes children under the old Testament should not be better then that of the infants of Christians under the new Spanh Dubia Evangelica part 3. Lavater Seeing the grace of the Gospell extends it selfe more largely then that of the Law it was expedient that a Sacrament should be ordained divulging more grace then circumcision Therefore baptisme is administred to women though circumcision was not whereby we may conclude against those who deny the baptizing of infants For if children under the Law were circumcised notwithstanding they could know nothing of the nature and benefit of that covenant why should not our children be baptized now was the condition of children better under the old Testament then under the new none but such as are past shame will affirme it Lavater on Ios 5. Gualter Let no man thinke we goe about to patronize the Anabaptisticall madnesse for they doe both erre dangerously from the truth and rage against it whiles they contend that the same course is to be taken with the children of believing parents and strangers of growne yeeres For they which were formerly strangers and out of the Church of Christ such as were Jewes and Gentiles we say ought not to be baptized unlesse we would profane that holy Ordinance of baptisme untill they can give an account of their faith But there is a great difference betweene them and the children of believers for these are to be accounted members of the Church and within the covenant such are holy and Christ will have such to come unto him and 't is manifest that such doe please God in that their Angels doe alwaies behold the face of their Father And though we cannot comprehend their state and condition yet Christ testifies that they have faith and are capable of the Spirit of God as the example of Iohn Baptist and others who were sanctified in the wombe doth testifie Therefore to deny baptisme to such is an extreame impiety and a wickednesse of a monstrous impudency Gualter on Act. 8. By no meanes the signe of the covenant is to be denied them to whom the right of the covenant belongs Musculus seeing therefore that baptisme is nothing else but a signe of the covenant and grace of God in the new Testament and the children of beleevers amongst the Gentiles are no lesse partakers of this testament and grace of God which is given to the elect in the Kingdome of God by Jesus Christ then the children of the Jewes what madnesse is it to deny them the signe of this grace what else is this but to account our children excluded as strangers from the grace and covenant of God he that denies the sign doth certainly as much as in him lies take away the thing signified Musculus on Matth. 8. It is not to be doubted Chemnitius but that the Spirit of Christ doth worke so effectually even in infants that are baptized as that it makes them capable of the Kingdome of God although we doe not know how it is done For baptisme is the laver of regeneration and renovation which the holy Spirit powreth on them that are baptized whereby they being justified are made heires of eternall life Tit. 3.5 and that little children doe receive the Kingdome of God Christ himselfe affirmeth Matth. 10.15 and this is called the faith of infants for as circumcision in the old Testament was to infants a signe of the righteousnesse of faith Rom. 4.11 so in the new Testament because children that are baptized doe please God and are saved they neither may nor ought to be rejected amongst Infidels but are truely to be reckoned amongst beleevers and so unto them belong the words He that believeth and is baptized shall be saved Mar. 16.16 Chemnitii loca Theol. de Bapt. Marlorat If you aske how the children of Christians doe belong to the Church or to Christ we answer No otherwise then the children of the Jewes being the seed of Abraham are said to be within the covenant of God Gen. 17.7 therefore our children are baptized as theirs were circumcised because they are not to be reputed out of the Church for we are the sonnes of the promise and are partakers of the inheritance with Abraham and what was said to him is promised to us and our children For they may have the Grace and Spirit of Christ seeing they are members of us and of the Church If the root be holy the branches are also holy Rom. 12.16 which things though they be spoken of the Jewes yet doe they belong to us And if the Lord hath severed the children of believing parents from the common sort of men why doe we deny them the signe This therefore refutes the brain-sicke opinion of the Anabaptists who deny baptisme to Christians children whom the Apostle pronounceth holy by vertue of the promise Marlorat on 1 Cor. 7.14 Beza The words of the covenant are cleare I will be thy God and the God of thy seed Now by seed is meant all the Gentiles that believe with righteous Abraham Gal. 38. And the Apostle doth manifestly declare that the children of believing parents are holy yea though but one of the parents believeth by which holinesse nothing else can be understood then being within the covenant whereby holy persons are distinguished from profane Therefore we ought to judge hopefully of all that are borne of Christian parents as the indefinite words of the covenant and the rule of charity teacheth us Beza Questions and Answers Hemingius The command of Christ is generall that all Nations should be baptized Matth. 28. therefore we gather that it is sacriledge to deny baptisme to infants Hemingii Euchiridion de Bapt. Zanche We believe with the ancient catholicke Church that not onely persons of yeeres who can expresse repentance and are able to make profession of their faith should be admitted to the Sacrament of baptisme but even infants also seeing we are to account them within the covenant for the Apostle saith that the children of believers are holy 1 Cor. 7.14 especially seeing Christ hath no where altered the command of God given

marvellous beautifull composition in the middest of the Sky the sight whereof so inwardly comforted me that I am not able to expresse the consolation that I had thereof yea the remembrance thereof causeth as yet my heart to leape for joy and as charity is no churle but would others to be partakers of his delight so me thought I called to others I cannot tell whom and whiles they came and we together beheld the same by and by to my great grief it faded away This dreame I thinke not to have come of the illusion of the senses because it brought with it so much spirituall joy and I take it to be of the working of Gods Spirit for the contentation of your request as he wrought in Peter to satisfie Cornelius Therefore I interpret this beautifull City to be the glorious Church of Christ and the appearance of it in the Sky signifieth the heavenly state thereof whose conversation is in Heaven and that according to the Primitive Church which is now in Heaven men ought to measure and judge the Church of Christ now in earth For as the Prophet David saith The foundations thereof be in the holy hills and glorious things be spoken of the City of God And the marvellous quadrature of the same I take to signifie the universall agreement in the same and that all the Church here militant ought to consent to the Primitive Church throughout the foure parts of the world as the Prophet affirmeth saying God maketh us to dwell after one manner in one house And that I conceived so wonderfull joy at the contemplation thereof I understand the unspeakable joy which they have that be at unity with Christs Primitive Church for there is joy in the holy Ghost and peace which passeth all understanding as it is written in the Psalmes As of joyfull persons is the dwelling of all them that be in thee And that I called others to the fruition of this vision and to behold this wonderfull City I construe it by the will of God this vision to have come upon me musing on your Letter to the end that under this figure I might have occasion to move you with many others to behold the Primitive Church in all your opinions concerning faith and to conforme your selfe in all points to the same which is the pillar and establishment of truth and teacheth the true use of the Sacraments and having with a greater fulnesse then we have now the first fruits of the holy Ghost did declare the true interpretation of the Scriptures according to all verity even as our Saviour promised to send them another Comforter which should teach them all truth And since all truth was taught and revealed to the Primitive Church which is our mother let us all that be obedient children of God submit our selves to the judgement of the Church for the better understanding of the Articles of our faith and of the doubtfull sentences of the Scripture let us not goe about to shew in us by following any private mans interpretation of the Word another spirit then they of the Primitive Church had lest we deceive our selves for there is but one Faith and one Spirit which is not contrary to himselfe neither otherwise now teacheth us then he did them therefore let us believe as they have taught us of the Scriptures and be at peace with them according as the true Catholique Church is at this day and the God of peace assuredly will be with us and deliver us out of all our worldly troubles and miseries and make us partakers of their joy and blisse through our obedience to faith with them Iob 8. Therefore God commandeth us in Iob to aske of the elder generation and to search diligently the memory of the fathers For we are but yesterdaies children and be ignorant and our daies are like a shadow and they shall teach thee saith the Lord and speake to thee and shall utter words from their hearts And by Salomon we are commanded not to reject the direction of our mother Prov. 6. The Lord grant you to direct your steps in all things after her and to abhor contention with her For as St. Paul writeth 1 Cor. 11. If any man be contentious neither we neither the Church of God hath any such custome Hitherto I have shewed you good brother S. my judgement generally of that you stand in doubt and dissent from others to the which I wish you as mine heart to be conformable and then doubtlesse you cannot erre but boldly may be glad in your troubles and triumph at the houre of your death that you shall die in Church of God a faithfull martyr and receive the Crowne of eternall glory And thus much have I written upon occasion of a vision before God unfained But that you may not thinke that I go about to satisfie you with uncertaine visions onely and not after Gods Word I will take the ground of your Letter and especially answer to the same by the Scriptures and by unfallible reasons deduced out of the same and prove the baptisme of infants to be lawfull commendable and necessary whereof you seeme to stand in doubt Indeed if you looke upon the Papisticall Synagogue onely which hath corrupted Gods Word by false interpretations and hath perverted the true use of Christs Sacraments you might seeme to have good handfast of your opinion against the Baptisme of infants but for as much as it is of more antiquity and hath its beginning from Gods Word and from the use of the Primitive Church it must not in respect of the abuse in the popish Church be neglected or thought not expedient to be used in Christs Church Auxentius one of the Arrians feet with his adherents was one of the first that denied the Baptisme of children and next after him Pelagius the hereticke and some others there were in St. Bernards time as it doth appeare by his writings and in our daies the Anabaptists an inordinate kind of men stirred up by the divell to the destruction of the gospell But the Catholique truth delivered unto us by the Scriptures plainly determineth that all such are to be baptized as whom God acknowledgeth for his people and voucheth them worthy of sanctification or remission of their sins Therefore since that infants be in the number or scrole of Gods people and be partakers of the promise by their purification in Christ it must needs follow hereby that they ought to be baptized as well as those that can professe their faith for we judge the people of God as well by the free and liberall promise of God as by the confession of faith For to whomsoever God promiseth himselfe to be their God and whom he acknowledgeth for his those no man without great impie●y may exclude from the number of the faithfull But God promiseth that he will not onely be the God of such as doe professe him but also of infants promising them his grace and remission