Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	justification_n	justify_v	sanctification_n	6,333	5	10.3320	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62868	Felo de se, or, Mr. Richard Baxter's self-destroying manifested in twenty arguments against infant-baptism / gathered out of his own writing, in his second disputation of right to sacraments by John Tombes.	Tombes, John, 1603?-1676.	1659 (1659)	Wing T1806; ESTC R33836	48,674	44

professing of such a believing by which both he and his houshold might be saved as is before shewed And so of all others in those times Pag. 163. Argum. 19. If we once admit men to baptism without their own personal profession we shall be utterly confounded and not be able to give any satisfactory resolution whose profession may be a sufficient qualification to entitle to baptism and so never be able to practice the Doctrine of Pae●obaptism as being utterly uncertain what Infants to baptize This might be manifest by considering the several conceits of Paedobaptists some whereof make the faith of the Church sufficient some the faith of albelieving Nation some of any ancestors some of the sureties some of the next Parents some of the Parent inchurched some of the Parent or Proparent and this they claim by a covenant which they can extend to no other then the Parent who is believer not onely by Profession but also really before God which can be known to no administrator of baptism ordinarily Paedobaptists speak so much and purposely of this point particularly Master Baxter of baptism Part. 1. chap. 29. that one would think we may expect an exact resolution of this point from him if from any man and yet he is uncertain what to fix upon and if he resolve on any thing it is without proof as is shewed by Master T. Review Part. 1. Sect. 35. 37. Exercit. Argum. 9. 11. Review part 2. Sect. 10. 12. 17. Part. 3. Sect. 50. c. And I perceive that the stress of the differences between Master Baxter and Master T. did rest much in this and no wise man will leave his grounds till he see where he may have better especially when the grounds are so plain as those of the Antipaedobaptists are from Christs institution Matth. 28. 19. Mark 16. 15 16. and the Apostles practice which Master Baxter hath here so amply proved to be of the baptizing onely of persons who themselves profess a saving faith unless he mean to be for nothing or of no Religion No man can tell where to fix nor what we must consent to to procure a title if we once forsake the present ground of the Persons own profession of saving faith who is to be baptized What is said to the contrary is answered in the books forenamed and it is not meet to be still writing for those lazie Readers that had rather erre then be at the pains of reading what is already written None are Disciples upon the account of your other faith but of either saving faith or the profession of it none are Christians on the account of your lower kind of faith but onely of saving faith or the profession of it Once for all I let you know that I take saving faith to be the constitutive or necessary qualification of a real or mystical member and profession of that faith to be the qualifying condition of visibility of membership I confess still that the sealis to others besides believers but though the promise be conditional we must not seal to any but those that profess consent to the conditions and therefore not to any but those that profess to be true believers Pag. 190. I find by sad experience to my sorrow that a considerable part of some Parishes or Villages are ignorant of the Fundamentals I have spoken with abundance that that know not Christ is God or man or either but they say he is a Spirit nor that the Holy Ghost is God nor why Christ died nor that any satisfaction is made for our sins or any thing done or necessary to their pardon but our own repentance and amendment and with some that know not that the soul goes to heaven before the resurrection nor that the body shall ever rise again Now I would know of Master Blake whether all the children of these Parents must be baptized again or not For certainly these have not a Dogmatical faith which is the thing that he saith entituleth to baptism And then what certainty have we that any of our ancestors had a true Dogmatical faith And I would know of Master Baxter whether such children are not to be baptized agian Sure if he say no how can he allow that baptism which is without a Profession of saving faith If he say yea how can he assure himself that any of our ancestors had right baptism Me thinks few that hold Master Baxters Tenets should allow of the baptism of the greatest part of English People who are no better then those Master Baxter mentions and yet neither Master Baxter nor other Paedobaptists do baptize such when they come to profess understandingly the faith of Christ Pag. 195. My Twentieth and last Argument is drawn from the constant practice of the universal Church of Christ It hath been the constant practice of the Catholick Church from the Apostles practice till now to require that profession of saving faith and repentance as necessary before they would baptize therefore it must be our practice also But it is otherwise in Infant baptism as experience shews therefore the practice of it is not right For the proof of the Churches practice 1. I have already said enough about the Apostles own practice and the Church in their days 2. The constant practice of the Church since the Apostles to this day is undoubtedly known 1. by the very form of words in baptism and 2. by the history of their proceedings therein 1. It is certain that the Church did ever baptize into the name of the Father Son and Holy Ghost And as I have proved before the voluntary seeking and reception of that baptism containeth the actual profession of saving faith 2. It is certain that the persons to be baptized if at age did profess to believe in the Father Son and Holy Ghost 3. It is also certain that they did profess to renounce the Flesh the World and the Devil 4. And it is certain that they promised for the future to live in new obedience and thus they publickly entered the three stipulations Credis credo Abrenuncias abrenuncio Spondes Spondeo Doest thou believe I believe Doest thou renounce I renounce Doest thou promise I promise It was the constant doctrine of the Fathers and the Church then that faith and repentance given in vocation did go first and that Justification Adoption and Sanctification followed after And so they took this justifying faith and repentance to be prerequisite to baptism therefore they ever required before hand whether they believed in God the Father Son and Holy Ghost and renounced the Flesh the World and the Devil as is aforesaid and caused them to profess this before they would baptize them And as it is true of the ancient Church that they never baptized any without the profession of saving faith and repentance so it is true of all the Christian Churches in the world that I can hear of to this day The Papists themselves do use the same words in baptism as

go first and then baptism for remission of sins confessio postponitur sed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} constructionis confessi baptizabantur Pro cum con●essi essent peccata baptismum accipiebant sacramentum remissionis peccatorum non prius baptizabantur postea confitebantur Auditores igitur primo in testimonium resipiscentiae confitebantur sua peccata deinde baptizabantur tertio fide baptismi fructum suscipiebant remissionem peccatorum Docet hic locus varia 1. Quod baptismus sit sacramentum remissionis peccatorum ex parte Dei spondet enim Deus ceu ju rejurande baptizatis remissionem gratuitam peccatorum propter Christum 2. Quod sit etiam sacramentum resipiscentiae ex parte nostra restipulamur enim Deo fidem paenitentiam pro tanto beneficio Confession is put after but in construction the first is to be last those who confessed were baptized for when they confessed their sins they received baptism a Sacrament of the forgiveness of their sins they were not baptized first and confessed their sins after the hearers then first confessed their sins in testimony of their repentance then they were baptized thirdly by faith they received the fruit of baptism the remission of sins this place teacheth divers things 1. That baptism is a Sacrament of the forgiveness of sins on Gods part for God promiseth as by an oath to those who are baptized a free pardon of sin for Christs sake 2. That it is also a Sacrament of repentance on our part for we again engage to God Faith and Repentance for so great a benefit That is both profess it at present and ingage to continue in it answering the interrogation credis with a credo and not onely a credam Doest thou believe I do believe in the present tense and not onely I will believe in the future Ad Sacramenta non esse admittendos impenitentes Hoc enim damus Anabaptistis in Ecclesiam suscipiendos baptizandes non esse nisi praevia confessione Fidei paenitentiae quem morem vetus servavit ecclesia nostrae hodei observant si vel Judaeus vel Turca adults baptismo sit initiandus Impenitents are not to be admitted to the Sacraments for this we grant to the Anabaptists that such are not to be required into the Church nor to be baptized who have not first made confession of faith and repentance which custom both the ancient Church did observe and ours observe at this day if either a Jew or a Turk of age is to be admitted by baptism And on verse 7. he saith Ex concione ipsa datur intelligi multos illorum simulata paenitentia etiam baptismum petivisse Horum hypocrisin cum non ignoraret non passus eos latere in turba nec ad baptismum indignos admisit sed acri objurgatione hortatione comminatione ad seriam resipiscentiam extimulat ad baptismum praeparat From the sermon it self it s to be understood many of them also required baptism by a feigned repentance when as he understood their hypocrisie he suffered them not to lurk in the croud neither admitted he to baptism those that were unworthy of it but stirs them up to a serious repentance by sharp reprehension exhorting and threatning and so prepares them unto baptism after he shews that there are hypocritae manifesti quos pastores admittere non debent sine examine ne Sacramenta prostituant sibi ecclesiae reatum attrahant Manifest hypocrites whom Pastors ought not to admit without examination least they prostitute the Sacraments and contract guilt to themselves and the Church And pag. 56. against Maldonate he proveth the baptism of Christ and John all one and when Maldonate saith that John baptized in panitentiam baptismus praecedebat paenitentia sequebatur unto repentance and that baptism went before and repentance followed confessing that in Christs baptism repentance precedes he answereth that it is faise nam etiam in Joannis baptismo praecedebat paenitentiae sequebatur baptismus For repentance did also precede in Johns baptism and baptism followed 2 Pet. 1. 9. It is said of the barren ungodly professor That he hath forgotten that he was purged from his old sins where I take it for a clear case that it is the baptismal washing which the Apostle there intendeth wherein all profess to put off the old man and to be washed from their former filthiness for I suppose we shall be loath to yield that it was an actual cleansing either of remission or mortification which the Apostle meaneth lest we grant that men may fall from such a state and therefore it must be a Sacramental washing or cleansing wherein the matter was appearingly and sacramentally transacted From whence it is plain that the Apostle took it for granted that as all the baptized were visibly Church-members so were they all visibly washed from their old sins which sheweth both what was their own profession and what was the stated end and use of the ordinance The Apostle saith not that he hath forgotten that he promised or engaged to be purged from his old sins but that he was purged from them Paraeus in locum upon the place saith A veteribus peccatis purgatum hoc est se esse baptizatum seu se accepisse in baptismo purgationis signaculum Omnes enim baptizati debent purgari a peccatis sicut dicuntur induere Christum Gal. 3. mori cum Christo Rom. 6. sensus est qui se volutant in sceleribus non recordantur se baptizatos esse abnegant ergo baptismum suum That he was purged from his old sins that is was baptized or had received in baptism the seal of purging for all those who are baptized ought to be purged from their sins as they are said to put on Christ to die with Christ the meaning is they which wallow in their sins do not remember they were baptized and therefore do renounce their baptism 1 Cor. 6. 11. the Apostle saith of the visible Church of Corinth such were some of you but ye are washed but ye are sanctified but ye are justified c. where it is evident that all the visible members of the Church are visibly washed sanctified justified And I think it is clear that by washing here he hath some respect to their baptism So that I conclude that there is no baptism to be administred without a profession of saving faith and repentance foregoing because there is no baptism that ever Christ appointed but what is for the obsignation of remission of sins which is the consequent Master Blake pag. 171. reciteth some words of mine containing this argument thus That faith to which the promise of remission and justification is made must also be sealed to Or that faith which is the condition of the promise is the condition in foro De● in the Court of God of the title to the seal But it is onely solid true faith that