Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	jesus_n	sin_n	sinner_n	3,659	5	7.4408	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41783	The Pædo-baptists apology for the baptized churches shewing the invalidity of the strongest grounds for infant baptism out of the works of the learned assertors of that tenent, and that the baptism of repentance for the remission of sins is a duty incumbent upon all sinners who come orderly to the profession of Christianity : also the promise of the Spirit [b]eing the substance of a sermon on I Cor. 12, I, to which is added a post-script out of the works of Dr. Jer. Taylor in defence of imposition of hands as a never failing ministery / by Tho. Grantham.	Grantham, Thomas, 1634-1692.; Taylor, Jeremy, 1613-1667.	1671 (1671)	Wing G1541; ESTC R39521	38,200	120

seems to have been the sence of the p●imative Church for in the ages next to the Apostles they gave to all baptized persons mi●k and hony to represent to them their duty that though in age and understanding they were men yet they were babes in Christ and Children in malice But to infer the sence of the Paedo Baptists is so weak a manner of arguing that Augustin whose device it was and men use to be in love with their own fancies at the most pretended it but as probable Lo here the newness of the argument from Infant circumcision to Infant baptism As for the Catholicks they hold it an absurd thing to argue as the Protestants do from the Covenant made with Abraham and his seed Gen 17. 7. Thus they speak That prom●se concerns literally pecuculiar pro●●ction and ●orldly felicity not the remission of sins and everlasting Life neither can we be sons of Abraham by carnal generation or by our carnal Paren●s we are not Jews but Gentiles but only by spiritual generation to wit Baptism by which we are born to God and made the brothers of Chr●●t● the Sons of Abraham th●se saith St. Paul are the sons of Abraham not who are the Sons of the flesh but of Faith Rom. 4. 12. 13. Again they deride the Argument drawn from Infants being circumcised in order to their being baptized calling it a cunning argument by which it will follow that Females are not to be baptized c. And as ill success will they have with the other Arguments as with this for from the action of Christs blessing Infants to inser that they are to be baptize proves nothing so much as that there is a great want of better arguments The Conclusion would be with more probability derived thus Christ blessed Children and so dismissed them but baptized them not therefore Infants are not to be baptized but let this be as weak as it's enemy yet that Christ did not baptize them is an argument sufficient that Christ hath other wayes of bringing them to Heaven He passed his act of Grace upon them by benediction and imposition of hands And therefore though neither Infants nor any man in puris naturalibus can attain to a supernatural end without the addition of some instrument or means of Gods appointing ordinarily yet where God hath not appointed a rule nor an order as in the case of Infants we contend he hath not this argument is invalid And as we are sure that God hath not commanded Infants t● be baptised so we are su●e God will do them no injustice nor damn them for what they cannot help And therefore let them be pressed with all the inconveniences which a●e consequent to Original sin yet either it will not be laid to their charge so as to be sussicient to condemn them or if it could yet the mercy and absolute goodness of God will secure them if he take them away before they can glorifie him by a free obedience Quid ergo fostivat innoceus alis ad remissionem p●ccatorum Was the question of Tertullian lib. de bapt he knew no such danger from their Original guilt as to drive them to a laver of which in that age of innocence they had no need as he conceived and therefore there is no necessity of flying to the help of others for tongue and heart and faith predispositions to baptism for what need all this stir as Infants without their own consent without any act of their own And without any exteriour solemnity contracted the guilt of Adams sin and are lyable to all the punishment which can with Justice descend upon his posterity who are personally innocent so Infants shall be restored without any solemnity or act of their own or any other for them by the second Adam by the redemption of Jesus Christ by his righteousness and mercies applyed either immediately or how or when he pleases to appoint and to this agrees that saying of the Apostle as in Adam all dye so in Christ shall all be made alive and as by the disobedience of one many were made sinners so by the obedience of one shall many be made righteous And so Austins argument will come to nothing without any need of God-fathers or the faith of any body else And it is too narrow a conception of God Almighty because he hath tyed us to the observation of Ceremonies of his own institution that therefo●e he hath tyed himself to it Many thousand ways there are by which God can bring any reasonable soul to himself but nothing is more unreasonable then because he hath tyed all men of years and discretion to this way therefore we of our own heads shall carry Infants to him that way without his direction the conceit is poor and low and the action consequent to it is too bold and ventrous mysterium meum mihi filiis domus meae Let him do what he please to Infants we must not Only this is certain that God hath as great care of Infants as of others and because they have no capacity of doing such acts as may be in order to acquiring salvation God will by his own immediate mercy bring them thither where he hath intended them but to say that therefore he will do it by an external act and ministry and that confin'd to a particular viz. This rite no other is no good argument unless God could not do it without such means or that he had said he would not and why cannot God as well do his mercies to Infants now immediately as he did before the Institution either of Circumcision or Baptism ●his query is worthy of serious consideration however there is no danger that Infants should perish for want of this external Ministry much less for prevaricating Christs precept nisi quis renatus fuerit c. For first the water and spirit in this place according to some learnéd expositers signifie the same thing and by water is ment the ●ff●ct of the spirit clensing and purifying the soul as appears in its parralel place of Christs baptizing with the holy Ghost and Fire but to let pass this advantage and to suppose it to be ment of external Baptism as that is the most likely sense yet this no more infers a necessity of Infants Baptism then the other words of Christ infer a necessity to give them the holy Communion nisi comediritis carnem filii hominis brberitis sanguinem non introibitis in regnum ●aelorum and yet we do not think these words sufficient Argument to communicate them if men therefore will do us justice either let them give both Sacraments to Infants as some Ages of the Church did or neither for the wit of man is not able to shew a desparity in the sanction or in the evergie of its expression and therefore they were honest that understood the obligation to be parralel and performed it accordingly and yet because we say they were deceived in one