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	true_a	12,025	5	5.5435	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84133	The Anabaptists ground-work for reformation: or, New planting of churches, that no man, woman, nor child, may be baptized, but such as have justifying faith, and doe make profession thereof, before, to the baptizer, found false, with all things depending thereon. As being contrary to the Scriptures, and to the examples of Christ and his Apostles, ... Proved by severall arguments. Whereunto one T.L. a principall baptizer, (and apostle in their account) hath given his answers. Unto which answers, replies are also made by I.E. and some arguments annexed, proving, that the children of all such beleevers as were baptized, and so received into the Church, might be baptized, and received also. With a brief declaration what the true reformation is, and shal be, farre above these Anabaptists, and all such carnall builders conceits. And who the two witnesses of God are, by whom chiefly it is to be performed. Imprimatut [sic]. Iames Cranford,	Etherington, John, fl. 1641-1645.; Lamb, Thomas, d. 1686.	1644 (1644)	Wing E3381; Thomason E50_2; ESTC R23515	28,610	37

baptisme and afterward they that attained to true repentance and remission of their sinnes through faith in his name and shewing forth the fruit thereof were approved And therfore Christ said unto some that beleeved on him in that common kind of beleeving If ye continue in my word then are ye my Disciples indeed and yee shall know the truth and the truth shall make you free Joh. 8.32 33. And again Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit He that abideth in me and I in him the same bringeth forth much fruit If a man abide not in me he is cast forth c. Ioh. 15. By all which it is manifest that such a beleeving on Christ as the former which onely maketh a man a Disciple fit for outward baptisme such a graffing into the vine availeth nothing if he attaine not to true repentance in his own heart and to the faith that worketh by love that bringeth forth good fruit from his heart he cannot be approved in the sight of God nor of his Church God will cut him off as a branch and withered Therfore I say it is no marvelling greatly at T. L. that he knoweth not how to judge righteous iudgement he being as well as many thousands more are destitute of those speciall peculiar graces and gifts of the Spirit whereby to know it and so iudge according to the Rule of Christ Matth. 7. Ye shall know them by their fruit And now I put a question to T.L. which is this That if without all contradiction the lesser is blessed of the greater as the Apostle saith Heb. 7.7 And that the Elders that were ordained in the Apostles time were ordained by the approbation and laying on of hands of the Apostles and Elders who were in those heavenly respects greater then they on whom they laid their hands Then where and who that greater is that did so ordain him I mean T. L. that placed him in the Chaire and gave him power to make Disciples baptize plant Churches and taught him so to iudge as he speaks If he cannot shew that greater like some of those before mentioned nor a greater then they that did so ordain him place him and give him authoritie and power to doe al those things If he cannot doe this I say then is he not so neere like the Apostle Peter as he professeth himselfe to be but sheweth himselfe to be a very bold presumptuous person in taking so much upon him and his sinne in this is greater then his opinion of ignorance concerning the Rule before spoken of of which with this I advise him to repent and so farewell Severall Arguments proving by necessary Consequence from the Scriptures that the little children of all such beleevers of the Gospel as may rightly according to the rule of Christ be received into the outward state of the Church by outward baptisme may also be baptized and received The first Argument IF it was a lawfull and requisite thing once in the time of the Law of Moses by the same Law for little children to be received into the outward state of the Church and so be distinguished from the heathen and uncircumcised people and that Christ hath been and is as faithfull in and over all his own House as Moses was in his and as gracious to little children as he Then it is a lawfull and requisite thing now in the time of the Gospel for little children to be received into the outward state of the Church and so be distinguished from the heathen and unbaptized But it was a lawfull and requisite thing then and Christ is as faithfull in his House and as gracious to little children as Moses Therefore it is a lawfull and requisite thing now in the time of the Gospel The second Argument If the last thing that could and did distinguish little children in the time of the Law from the heathen and uncircumcised was the circumcision in the flesh and that they were to have it And that the least thing that little children can have now in the time of the Gospel to distinguish them from the heathen and unbaptized is outward baptisme Then they are to have it as well as they were to have the other But the least thing that was then to distinguish little children from the heathen and uncircumcised was the circumcision in the flesh and the least thing that can now distinguish a little child from the heathen and unbaptized is outward baptisme Therefore as they were then to have that so they are now to have this The third Argument If the children of the Gentiles that became Proselytes in the time of the Law being circumcised and received into the Church of the Jewes were and might lawfully be circumcised and received also with their parents and so from generation to generation all one with the Iewes Then may now still lawfully the children of us Gentiles who having beleeved the Gospel and being baptized and received into the Church of Christians be baptized and received also and so from generation to generation But it was so then in the time of the Law with the Gentile Proselytes and their children Therefore it may lawfully be so now in the time of the Gospel with us Gentile Christians and our children The fourth Argument If outward baptisme doth as well as outward circumcision did set forth and signify the circumcision of Christ made without hands the circumcision of the heart in the putting off the body of the sins of the flesh by the same circumcision of Christ and that little children were to receive that signe the outward circumcision Then little children are to have this signe outward baptisme it being the signe of the same circumcision of the heart made without hands But outward baptisme doth as well as outward circumcision did set forth and signifie the circumcision of Christ that of the heart made without hands in the putting off the body of the sins of the flesh by the same circumcision of Christ as the Apostle Paul doth plainly declare Coloss 2.11 12 13. where hee giveth unto the circumcision of the heart which he calleth the circumcision of Christ the name Baptisme as it formerly had the name of Circumcision making baptisme and circumcision both one in respect of the thing signified Therefore as little children were to have that signe so they are to have this The circumcision of the heart being the token of the covenant which God made with Abraham and his seed of which seed all the faithfull Gentiles are part as Paul declareth Rom. 4.11 12 13 14 15 16 c. The fifth Argument If Christ did receive little children when they brought them unto him and take them in his armes and blesse them and that this was a greater thing then outward baptisme and he esteemed them meet for the same because the kingdome of heaven is of such as

nor could they so judge of all whom they baptized neither did they require such a profession from them as T. L. would have it Thirdly whereas T. L. saith that although Christ did not take it for granted nor so judge yet the Apostles did which to prove he quotes Phil. 1.7 the words are these Even as it is meet for me to think of you all Whereby T. L. would make Paul like unto himselfe to put no difference between judging upon knowledge and confidence and thinking well upon some kind of hope or probabilitie Wherein he greatly wrongs the Apostle For the Apostle he directing his Epistle especially to the Saints as his usuall manner was to all other Churches so unto the Saints in Philippi of whose fruit hee had had good experience judgeth confidently of many thinks well of all that he writes to and sayes of others clean contrary For many walke of whom I have told you often and now tell you even weeping that they are enemies to the crosse of Christ wh●se end is destruction c. Phil. 3.18 So that this place serves nothing at all to prove as T. L. would have it that the Apostles took that for granted to be which was not and judged contrary to Christs judgement The fourth Argument Which is to prove That such a beleife as those disciples had that fell away mentioned Matth. 13.21.22 Ioh. 16.64.65 Acts 5.1.2 Acts 8.17 is sufficient for outward baptisme To this preface of the Argument T. L. first answers saying To which I answer that it is sufficient in respect of the Minister who cannot but conclude them to have justifying faith by their profession till they manifest the contrary but not sufficient in respect of the subject requiring Baptisme The Reply of I. E. to this In this answer T. L. speaks again as though Christs Ministers were bound by the word of the Lord and their own consciences to conclude the glad receiving of the Word such a beleef as men may have fall from and so perish to be justifying faith and the people so to conclude of it in themselves and professe So upon their profession being a lie the Minister is to conclude a lie for a truth and so baptize them Whereas if the people had been so ignorant and bold as to conclude their glad receiving the word or beleefe which they might have and yet fall away and perish to be true justifying Faith professe as much yet the true Ministers of Christ especially the Apostles they understood better and knew justifying Faith to be a more excellent thing and therefore would have reproved their ignorance and boldnes and informed them truly what justifying Faith was and the necessity of it according as Christ and his Apostles did afterward very often and that with many exhortations and teares as the Scriptures witnesse knowing that their gladly receiving the word that common beliefe and outward baptisme was not sufficient to salvation T. L. quotes for the ground of his opinion doctrine Luk 14.33 which how it serves for his turn you may see The Argument it selfe That which the holy Ghost hath by the Evangelist Luke written down and affirmed of Simon Magus he knew to be true and wee are bound to beleeve it But the holy Ghost hath by the Evangelist Luke written down and affirmed that Simon Magus also as the other of Samaria beleeved and was baptized Therefore such a beliefe as Simon Magus had was and is sufficient for outward baptisme according to the Rule The answer of T. L. I answer true in respect of Philip who when he baptized him did not know but that hee had justifying faith but in respect of Simon himselfe not so Secondly I answer that as Luke affirmes of his Faith so he affirmes of his being in the gall of bitternesse and in the bond of iniquitie As the state of being in the gall of bitternesse and in the bond of iniquity doth not present a person a fit subject for baptisme in Lukes esteem no more doth such a Faith as doth not distinguish a person from such a one The former I suppose you will grant Ergo Luke doth not esteeme such a beliefe sufficient for baptisme according to the rule in respect of the subject baptized Thirdly by this reasoning it will follow that a person which in case were in the Church should be excommunicated out of the Church by the rule should be received into the Church by baptisme which is contradictious The Reply of I. E. Here again T. L. grants such a beliefe as Simon Magus had sufficient for outward Baptisme in respect of Philip who when he baptized him did not know but that he had justifying faith but in respect of Simon himselfe not so Where he maketh ignorance which he falsly chargeth Philip with to excuse him but not Simon Magus though he were far more ignorant than he And yet T. L. in his ignorance for I will not say he doth it with knowledge chargeth Philip with two severall great sinnes making him guiltie of them both in that he saith Philip did not know but that Simon Magus had justifying faith when he baptized him For if Philip was to have knowne and did not know that Simon had justifying faith and yet judged and concluded that he had it which is T. Ls. doctrine for the rule Then did Philip sinne in so judging and concluding not doing it of faith because whatsoever is not of faith is sinne as Paul saith Rom. 14. But Philip did not know that Simon had justifying faith yet he baptized him Therefore T. L. chargeth Philip with two great sinnes at least first in judging and concluding Simon to have that which he had not and secondly in his baptizing him upon the same also not of faith For if to eate and not of faith that is to say not of a full perswasion in the heart be sinne as Paul saith Rom. 14.23 then much more to judge and conclude in so great a matter as justifying faith to be in a man when it is not and to baptize him also and not of faith is sinne But it is otherwise then T.L. teacheth Philip did know assuredly and judge and conclude rightly of Simon Magus that he did beleeve as the other of Samaria beleeved So as that according to the rule and example of Christ he might be baptized and was And whereas secondly T.L. invents a kind of Argument against the Evangelist Luke from the Apostle Peters words to Simon Magus written down by Luke Thou art in the gall of bitternes c. saying As the state of being in the gall of bitternes and bond of iniquitie doth not present a person a fit subject for Baptisme in Luks esteem no more doth such a faith as doth not distinguish a person from such a one and hereupon wickedly but cunningly concludes that Luke did no more esteeme the faith that Simon Magus had by the preaching of Philip and his seeing the miracles that he did