Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	justify_v	5,380	5	8.8463	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93867	A precept for the baptisme of infants out of the New Testament. Where the matter is first proved from three severall scriptures, that there is such a word of command. Secondly it is vindicated, as from the exceptions of the separation, so in special from the cavils of Mr. Robert Everard in a late treatise of his intituled Baby-Baptisme routed. / By Nathaniel Stephens minister of the Gospel and Fennie-Drayton in Leicester-Shire.	Stephens, Nathaniel, 1606?-1678.	1651 (1651)	Wing S5451; Thomason E623_9; ESTC R206373	68,618	79

acknowledge but that he is the only subject of Baptisme to the excluding of Infants under the Christian education this I deny And I know no reason why we should tye up the sence of the Commission a law to continue in all ages to that particular instance of our Saviours making and baptizing Disciples in those first times Give me leave to proceed in the like manner and see whether by the rigor of some examples in appearance at least I may not be able to break the force of any generall rule Therefore let us take it as a granted maxime that a Disciple outwardly professing that every such a one is the lawfull subject of Baptisme In such a case as this is what if a man would be peevish against Disciple-baptisme might he not find out many colourable showes What if he should say that such as are able to speak with divers languages by the extraordinary gift of the Holy Ghost such only ought to be baptized Will he not have a fair plea from the example of Cornelius and his company They were not baptized till the Holy Ghost fell upon them Act. 10.44 45 46 47. Again what if he should say that a Minister at the entrance of his function that he is the only subject of Baptisme Was not our Saviour baptized at 30 years of age at the beginning of his Ministery Further what if he should affirme that they that have tasted of the spirit of bondage ought only to be baptized Did not Ananias baptize Paul after great horrors And were not the body of the people baptized by John in Jordan confessing their sinnes Last of all what if he should stand upon it that only a beleever of the heart can be baptized How plausibly may he reason from the speech of Philip to the Eunuch What doth hinder me to be Baptized If thou beleevest with all thine heart thou mayest Act. 8.36 37. So then if you take 500 Disciples of the Doctrine in ordinary experience you will scarce find 50 that have a true faith in the heart By the strictness of this Rule not only Infants but the greater part of Disciples that make outward profession must needs be excluded from Baptisme For of the greater part that make outward profession who can rationally or probably or in the judgment of Charity at least by their fruits conceive that the greater part have a true faith wrought in the heart And thus you see how Disciple baptisme which the Separation themselves allow is torne down by the precisenesse and rigour of particular examples I say then that there lyeth a truth in all the forenamed examples there lyeth a particular truth that men so and so qualified were the lawfull subjects of Baptisme but it doth not prove them to be the adequate and full subjects of Baptisme He that doth beleeve in the heart with a true faith may lawfully be baptized but we must not say that a true justifying faith is necessarily required to the administration of Baptisme So in the present case when our Saviour first made and then baptized Disciples in the first plantation of the faith there is no doubt but he did lawfully baptize such as made actuall profession But the Question is in the severall successions of the Church when Religion is once planted whether such actuall profession is necessarily required in all them that are baptized In this case I say the Apostles and their successors having the whole of the Nations to bring to the faith they must needs carry on the work by degrees by the joynt acts of teaching and baptizing In this sence teaching must needs go before baptizing when the Gospel is to be planted and baptizing before teaching after the first plantation And so both acts teach baptizing and baptize teaching are to continue together in fluxe and succession in all Christian Nations to the end of the World Therefore when our Saviour gave forth the Commission teach all Nations baptizing them we are not to think that he did look only to the time being but to the continuation of a Christian progenie and posterity upon the Earth If this be so a Discipled Nation is the lawfull subject of Baptisme and the beleeving Father in the sence of the Commission is to be baptized with his Child But seeing they that dissent from us are so willing to expound the Commission by parallel Scriptures I am content to apply my self to that method And therefore when the Prophets all along speak of the call of the Gentiles and of the bringing in of the body of the Nations I would know the time when these Prophecies did begin to be fulfilled They that dissent from us must needs say at that time when our Saviour bid his Disciples go teach all Nations baptizing them they must needs say at that particular time he did begin to put the forementioned Promises and Prophecies in execution If this be so we cannot imagine when he said teach all Nations baptizing them that his meaning was to gather a few Disciples out of all Nations by teaching and baptizing This might have been done in two or three of a Nation only without the bringing in of the body of the Nations But the words of the Commission containe a Promise a swell as a Precept for our Saviour doth promise that the body of the Nations first or last should be brought to the faith and this we find more particularly declared in the whole book of the Revelation and verified in our own experience From all that hath been said we gather that not only all Disciples so made by actuall Teaching but all Nations so far forth as they are under Discipling and Teaching and so far forth as they submit themselves to be discipled and taught they and their Children living under the Christian education are a Discipled Nation and in the sence of the Commission the lawfull subject of Baptisme Object 4. Fourthly If it be demanded what certain rule can be given to know a Discipled Nation Sol. There is nothing more easie to know then the publike profession of a Nation We may easily discerne how far forth they do acknowledge the Christ come in the flesh how far forth they look to have remission of sinne by his blood how far forth they are willing to have their Children brought up in the Faith These things are in the publike veiw of men and therefore as of old in one Nation of the Jews when the Fathers were made proselites by teaching there was a command in that dispensation to circumcise Father and Child as members of a discipled Nation So in the Church gathered out of all Nations as the Parents do now receive the Faith and do enter into Covenant to professe the Christ come in the flesh so far they and theirs must go under the account of a discipled Nation And for the evidence of this to the administrator of Baptisme they may be known to be such by the badg of their outward profession But