Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	believe_v	faith_n	word_n	6,678	5	5.1905	4	true

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

to salvation but no man maketh this profession that professeth not saving faith and repentance Therefore no man that professeth not saving faith and repentance is truly a Disciple of Christ The major is evident in the nature of the relation the minor is as evident in that it is an act of saving Faith and repentance to forsake other Teachers and to take Christ for our sole or chief teacher in order to salvation 2. No man is truly a Christian that professeth not to take Christ for his Lord and King forsaking his Enemies But no man doth this but the professors of a saving faith Therefore c. 3. No man is a true Christian that professeth not to take Christ for his Redeemer who hath made propitiation for sin by his blood and to esteem his blood as the Ransom for sinners and to trust therein but none do this but the professors of saving faith therefore none else are Christians The major of all these three Arguments is further proved thus No man is professedly a Christian that professeth not to accept of Christ as Christ or to believe in Christ as Christ but no man doth profess to take Christ as Christ that professeth not to take or accept him as his Priest Teacher and King therefore c. The major is plain in it self the minor is as plain it being essential to Christ to be the Priest Prophet and King and from these essentials related to us and accepted by us doth our own denomination of Christians arise and that a bare assent without acceptance doth not make any one a Christian is past doubt and shall be further spoken to anon If baptism then be commonly called our Christening and so be our entrance solemnly into the Christian state then is it not to be given to them that are not so much as Christians by profession And furthermore if a Faith defective in the assenting part about the essentials of its object serve not to denominate a man justly a Christian then a Faith defective in the consenting or accepting part above the essentials of the object serveth not to denominate a man a Christian but the antecedent is true therefore so is the consequent The antecedent is proved because else the Turks are Christians because they believe so many and so great things of Christ and else a man might be a Christian that denied Christs death or resurrection or other essentials of Christianity The consequence is good for Christianity is as truly and necessarily in the will as in the understanding consent is as essential an act of covenanting as any So that I may conclude that as he is no Christian that professeth not to believe that Christ is the Priest Prophet and King so he is no Christian that professeth not to consent and accept him for his Priest Prophet and King The fourteenth Argument is this Our Divines ordinarily charge wicked men with contradiction of profession which is made in baptism and they expound many places of Scripture which the Arminians take as favouring their cause to be meant according to the profession of wicked men But it chargeth not such contradiction on persons baptized in Infancy therefore it supposeth no profession or baptism of theirs and if we must baptize none that profess not saving faith and repentance we must not baptize Infants who make no profession Pag. 177. Argum. 15. If all that are baptized must engage themselves to believe presently in the next instant yea or at any time hereafter with a saving faith then must they profess at present a saving faith or if we must baptize none that will not ingage to believe savingly then must we baptize none that will not profess a saving faith But no Infant will profess a saving faith as is manifest by reason and experience therefore we must baptize no Infant The antecedent is Master Blakes Doctrine who affirmeth That it is not necessary that they that come to baptism do profess a present saving faith but its sufficient that they engage themselves to believe by such a faith The consequence is proved thus 1. It is not the beginning of saving faith which we are to engage our selves to in the Sacraments but the continuance therefore the beginning is presupposed in that engagement and so we must no more baptize without a profession of faith in present then without an engagement to believe hereafter the antecedent is proved thus There is no one word in Scripture either of precept or example where any person in baptism doth engage or is required to engage to begin to believe with a saving faith or to believe with a faith which at present he hath not Shew but one word of Scripture to prove this if you can if you cannot I may conclude that therefore we must not require that which we have no Scripture ground to require Let Master Baxter shew but one word in Scripture to prove this if he can that any person in baptism doth engage or is required to believe or profess to believe that another an Infant may be admitted to baptism by virtue of it if he cannot I may conclude that therefore we must not require that which we have no Scripture ground to require nor admit any Infant or other by reason of a Parents Proparents or sureties profession or promise to believe for an Infant Pag. 149. Argum. 16. If there can be no example given in Scripture of any one that was baptized without the profession and that his own by his own self and no other Parents Proparent or surety of a saving faith nor any precept for so doing then must not we baptize any without it but the antecedent is true therefore so is the consequent and therefore we must baptize no Infant who makes no such profession as all examples in Scripture of any baptized are of and every precept for baptism requires Let us review the Scripture examples of baptism which might afford us so many several Arguments but that I shall put them together for brevity 1. I have already shewed that John required the profession of true repentance by the baptized himself and that his baptism was for remission of sin 2. When Christ layeth down in the Apostolical commission the nature and order of his Apostles work it is first to make them Disciples and then to baptize them into the name of the Father Son and Holy Ghost and as it is a making Disciples which is first expressed in Matth. so Mark expoundeth who those Disciples are by patting believing before baptism and that we may know that it is a justifying faith of the Disciple himself that he meaneth he annexeth first baptism and then the promise of salvation Math. 28. 19. Mark 16. 16. He that believeth and is baptized shall be saved This is not like some occasional mention of baptism but its the very commission of Christ to his Apostles for preaching and baptism and purposely expresseth their several works in their several places and order