Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	sin_n	soul_n	13,963	5	5.3517	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

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

quidem hac lege ut nos abdicantes priore vita fiamus in ipso novi homines Quare etiam alibi fideles dicit Christum induere in baptismo Gal. 3. 27. To put on Christ signifies here to be defended in all points with the virtue of the Spirit whereby we may be fit for all parts of holiness for thus the image of God is renewed in us which is the onely ornament of the soul for Paul hath respect to the end of our vocation because God adopting us hath ingraffed us in the body of his onely begotten Son and that upon those terms if we deny our former life and become new men in him wherefore he saith elsewhere that believers put on Christ in baptism And upon Gal. 3. 27. he saith Quum dicit Christum induisse intelligit Christo sic esse infitos ut coram Deo nomen ac personam Christi gerant ac in ipso magis quam in seipsis censcantur When he saith they have put on Christ he understands that they are so ingraffed in Christ that they carry that name and person of Christ in the sight of God and are rather reckoned in him then in themselves And he comes to the objection How all that are baptized can be said to put on Christ when baptism is not effectual with all And he answereth in summe That to Hypocrites it is uneffectual qui nudis signis superbiunt who are proud with the bare signs But then he saith that the Apostle speaking of these non resspicit Dei institutionem sed impiorum corruptelam He hath no respect to Gods institution but to the corruption of the wicked But doubtless it is Gods institution that we must look to in our administration Qaum autem fideles alloquitur qui rite utuntur illa tunc conjungit cum sua veritate quam figurant Quare neque enim fallacem pompam ostentat in sacramentis sed quae externa caremonia figurat exhibet simul reipsa Hinc fit ut veritas secundum Dei institutum conjuncta sit cum signis But when he speaks to believers who use it rightly he joyns them with their truth which they typifie Wherefore for he doth not make shew of a deceitful pomp in the Sacraments but what the external ceremony figures he exhibites together in very deed Hence it comes to pass that truth according to Gods institution is joyned with the signs To the same purpose say other Protestants The next title mentioned in the Argument was Sons of God All that are baptized are the visible or esteemed sons of God by saith in Christ therefore they all profess that justifying faith to which that real or special sonship is promised The antecedent is expressed in Gal. 3 26 27. For ye are all the sons of God by saith in Christ Jesus which he proveth in the next words For as many as have been baptized into Christ have put on Christ What Sons of God are in Scripture sense may be seen John 1. 12. Rom. 8. 14 15. Phil. 2. 15. 2 John 3. 1 2. Gal. 4. 1 2 5 7. and Rom. 8. 17. if sons then heirs heirs of God and joynt heirs with Christ was a good consequence in Pauls judgement In this saith John the children of God are manifest from the children of the Devils Whosoever doth not righteousness is not of God neither he that loveth not his brother 1 John 3. 10. See also John 11. 52. Rom. 8. 16. 21. But Master Blake objecteth Rom. 9. 4. To them pertained the adoption and Gomarus his comment Answ. 1. Gomarus saith not that any were in either sense Sons of God without a profession of a saving faith 2. It was not after their unchurching or unbelief that the adoption is said to pertain to them but before and then let Master Blake prove if he can that any Israelites were adopted without profession of that faith which was then saving I doubt not to prove the contrary anon And 3. If he could prove that such there were among the Israelites yet he will never prove that they are called Sons though the Nation were because the denomination was principally from the true Sons and next from the professed ones None are visibly sons that be not visibly true believers The next title mentioned in the Argument is Abrahams seed All that are baptized are called Abrahams seed Gal. 3. 17 18 19. Therefore they all profess a justifying faith The consequence is proved in that none are Abrahams seed in Gospel sense but those cordially that are true believers and those appearingly that profess true faith This is proved Rom. 9. 4 6 7. Rom. 4. 11. that he might be the Father of all them that believe that righteousness might be imputed to them also this therefore is a justifying faith and the priviledge of the justified that is here mentioned It s added vers 12 13. And the Father of circumcision to them who are not of the circumcision but also walk in the steps of the faith of our Father Abraham yet uncircumcised For the promise that he should be heir of the world was not to Abraham or his seed by the Law but by the righteousness of faith Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed even to that also which is of the faith of Abraham the Father of us all So Gal. 3. 6 7 8 9. Even as Abraham believed God and it was accounted to him for righteousness Know ye therefore that they which are of saith the same are the children of Abraham And the Scripture fore-seeing that God would justifie the Heathen by faith preached before the Gospel to Abraham In thee shall all nations be blessed So then they which be of saith are blessed with faithful Abraham So vers 14. 16. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Now to Abraham and his seed were the promises made he saith not and to seeds as of many but as of one and to thy seed which is Christ and so to those that are in him It is hence most undeniable that all Abrahams true seed are justified and have a justifying faith and all his professing seed do profess this faith The next title mentioned in the Argument is Heirs according to the promise All the baptized were heirs according to the promise None that profess not a justifying faith are heirs according to the promise either really or appearingly therefore none that profess not a justifying faith should be baptized the major is expressed Gal. 3. 17 18 19. the minor of which is all the doubt is proved from Rom. 8. 17. where there is an express concatenation of children heirs of God coheirs with Christ that suffering with him shall be glorified with him Gal. 4. 1 6 7. The heir is Lord of all and a Son and therefore hath the Spirit of