Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	drink_v	flesh_n	lord_n	7,800	5	4.2773	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86928	An ansvver to Mr. Tombes his scepticall examination of infants-baptisme: wherein baptisme is declared to ingraft us into Christ, before any preparation: and the covenant of the gospel to Abraham and the gentiles is proved to be the same, extended to the gentiles children, as well as to Abrahams: together with the reason, why baptize children, is not so plainly set down in the gospel, as circumcise children, in the law, and yet the gospel more plain then the law. / By William Hussey, minister of Chislehurst in Kent.	Hussey, William, minister of Chiselhurst.	1646 (1646)	Wing H3815; Thomason E343_3; ESTC R200939	83,416	79

is estimated by God limited and extended according to the good pleasure of God Isai 48.17 I am the Lord thy God that teacheth thee to profit Paul plants Apollo watereth it is God that giveth the successe and if it should stand in that sense as a preparation to baptisme in the commission it must contain a manifest falshood or prove undeniably universall grace if they shall teach with profit all nations and baptize them or at least an universall nationall acceptation of the Gospell teaching with profit can admit of no milder sense then that and if every person must be taught with profit before he be baptized then none ought to be baptized but the elect of God and it were a sin for any Minister to baptize any other but such as received profit by the word the word worketh to the hurt of the reprobate whatsoever shew of profit it may seem to have 3. Reason That doctrine that taketh away the distinction of the two Sacraments that is a false doctrine but Anabaptisme doth take away the distinction of the two Sacraments ergo the doctrine of the Anabaptists is a false doctrine That doctrine that requireth preparation to both Sacraments taketh away the difference of the Sacraments but Anabaptists require preparation to both Sacraments therefore Anabaptists take away the difference of the Sacraments The difference doth consist in this that the Sacrament of baptisme is preparative to the Lords Supper sacramentally giving that to us which we stand in need of to make us fit for the Lords Supper I say sacramentally not that God cannot or doth not take his owne time of calling sometime before we are partaker of either Sacrament sometimes after we have both Sacraments yea and after we have sinfully prophaned the Lords Supper but Sacraments have their proper use and signification and are as all other duties lyable to abuse Wee must behave our selves as men under the meanes we have our duties charged upon us of God whereof some are officiall some personall belonging to every mans person about the performance of all which we may sinne either by omission or misuse but all the good that we receive by word or sacraments is of God what we doe by way of office that lyeth charged on us by the rule that we receive from God which is to baptize all Nations and teach them the successe is of God and the account of faith must be given to God we can take some account of some workes to wit those that are externall but of faith and of such workes as are imminent the thoughts of the heart we can say nothing to them Now the communion that is between Christ and us is set downe in Scripture by Christs being or dwelling in us and we in him we must first be in Christ before he can be in us we were in Christ by election before the foundation of the world and therefore may bee received into Christ before we can have faith nay we are said to be baptized into Christ Rom. 6.3 so many of you are baptized into Christ Jesus and the grace of baptisme is said to be wrought by the Spirit by the Spirit ye are baptized into one body 1 Cor. 12.13 and Gal. 3.27 As many as are baptized into Christ have put on Christ Christ is never said to be conveyed into us by baptisme but by faith Ephes 3.17 That Christ may dwell in your hearts by faith what is instrumentally ours by faith is sacramentally ours by the Lords supper he therefore that eateh Christ in the Lords supper Christ is in him Iohn 6.56 Hee that eateth my flesh dwelleth in me and I in him but Christ is never laid to be in us by baptisme but we are baptised into Christ he is not baptized into us but he is communicated into us in the Lords supper for which faith is required as a preparation and the habitation of Christ in us is ascribed to faith as a meanes as before that Christ may dwell in your hearts by faith but our birth in Christ or regeneraion is not at all ascribed to faith but to the Spirit and water John 3.5 Except a man be born by water and the Spirit and to the Word 1 Cor. 4.15 I have begotten you through the Word but never are we said either to be born or begotten by faith the acts of faith are growth life and fruits of sanctification Joh. 6.35 Those that believe and come to Christ are said to eat and drink Christ For he that cometh unto Christ is promised he shall never hunger and he that believeth in him shall never thirst And this vertue is ascribed to the body and blood of Christ from whence Divines do justly gather that he that believeth doth eat the flesh and drink the blood of Christ but no intimation in Scripture from whence any man can collect that he that believeth is baptized unlesse it be à posteriori For he that doth believe must first be baptized by the Spirit before he can believe and thus are the graces offered in the sacraments kept distinct which otherwise would be the same that the grace of baptisme is initiall that of the Lords supper is perfective which may further be manisted thus our calling hath two parts the proffer of grace and the acceptance of grace proffered The first is by the Word the Spirit and Baptisme the other is by the Word Spirit Faith and the Lords supper I have here added faith because the Scripture doth so making faith an instrument by which we receive Christ but Christ must be proffered to us by his Spirit and Word before we can receive him which is expressed in the word calling as distinct from justification and goeth before justification in which we have the first act of faith Rom. 8.30 Whom he predestinateth them he also called whom he called them he also justified we are not called by faith but we are justified by faith Rom. 2.28 and 5.1 Baptisme is the seal and sacrament of Gods work in us which had need to be most cleerly manifested and confirmed unto us as having most of God and least of us that we might submit to it wherunto we are most averse therefore what hath most of us in it that pleaseth us best as works better then faith and faith as we look on it in our selves as a qualification is more delightfull to us then as it is in its own nature working humiliation teaching us to deny our selves and rest on God men do use to magnifie faith but too many under a false apprehension even of secrecie and liberty before 〈◊〉 faith is not a boasting quality nor to be pleaded before men but God and this 〈◊〉 cap. 2. doth handle at large shewing that men are very inclinable to 〈◊〉 ●●o●st of faith before men and rely on works before God and herein the deceitfulnesse of our hearts is very great when we conceive we deal with an 〈◊〉 power then we finde the things of faith apprehended

said Be baptized and wash away thy sinne but wash thy sinne first and then be baptized Act. 15.9 St. Peter sheweth that faith doth purifie the heart Now it is true faith doth receive the Word and Sacraments and maketh one and the other effectuall but both Word and Sacrament doe propose Christ the Word to the eare Sacrament to other senses Baptisme doth represent the bloud of Christ washing and sense doth looke on the washing of water and faith on the promise annexed Now as the word is proposed to the eare so water is tendred and the body washed with water whence faith doth collect the purgation of the soul from the testimony of God water is no more the immediate object of faith then the word it is the authority of God in the word that is the object of faith as likewise the bloud of Christ in baptisme they that beleeve and they that beleeve not heare the word and it is no prophanation of the word to preach it to an Infidell neither is it any prophanation of baptisme to baptize an Infidell yet it is hard to make him heare patiently that in no measure doth beleeve unlesse miracles or in defect of them some assistance of the Civill Magistrate doe concurre so that baptisme is but an offering of the purgation by the bloud of Christ to the eye and the body as the word doth to the eare and may be tendered as the word to all Nations the power of the one and the other is by faith in Christ conveyed unto us in the sacrament of baptisme or the word baptisme cannot worke as baptisme till after administration whatsoever is said of it before is but the operation of the word the washing of water doth sacramentally strengthen our faith no duty of preparation charged on any no man ever reprehended for receiving baptisme unworthily though the Minister hath baptisme charged on him as part of his duty yet never any caution given to Ministers in generall or to Titus or Timothy to take heed that they baptize no unworthy persons nor any sinne or punishment charged on any Minister for baptizing any rashly or without due examination no precept concerning any difference but baptize and teach all Nations to the end that they may become the Disciples of Christ Now where no Law is there is no transgression where God doth not charge sinne how dare any mortall man say this or that is sinfull if any preparation be required let the Scripture bee shewed where that was taught where baptisme was deferred till any competent preparation were manifest what Scripture is directed to the catechumeni nay what one sentence of Scripture is applicable to them that is not applicable to Christians at all times as well after as before baptisme Baptisme is a religious rite which men are easily perswaded out of principles of nature to embrace as may be seen in all Idolatrous worships they have their religious rites which they are perswaded come from the appointment of their gods upon which ground they receive them Now that God did appoint baptisme is no abuse and so we must tender it to Nations by the appointment of Christ which though they receive but as an Infidell doth the word yet when faith commeth they make use of it Therefore the Apostles argue to move newnesse of life from baptisme already received So Romans 6.3.4 5. St. Paul argueth what use wee should make of our baptisme namely that wee should rise with Christ but though the most noble way of arguing be from causes and therefore in the Sacrament of the Lords supper where the worthy receiving of that doth depend on an antecedent cause there faith is said to obtaine the whole vertue of the worke Joh. 6.35 I am the bread he that commeth to me shall never hunger and he that beleeveth on me shall never thirst v. 47. He that beleeveth hath everlasting life 51. Hee that eateth of this bread shall live for ever Whereby he plainly saith That he that beleeveth eateth my flesh this bread which is my flesh sacramentally and made such to me by faith Never any such doctrine as this he that beleeveth is baptized because no doctrine is extant precedent to baptisme in reference to the Gentiles See all the Epistles to the Rom. Corinthians and the residue all are written to Churches already baptized Paul declared the whole counsell of God and yet not one word what should be the carriage of the Catechumeni or the Ministers towards them as if he should suppose none under the right of the Gospell that will not first bee baptized and received by the commandement of Christ so he that will teach any thing in St. Pauls Epistles they must teach them to the baptized to whom they are directed as for the Catechumeni nothing is written or directed either to them or concerning them As for those histories of the Acts the greater part were Jews in Covenant with God already unto whom Peter did indeed preach repentance in reference to that bloud that they were guilty of in killing the Lord of glory not as preparation to baptisme but repentance and baptisme are both exhorted unto as precedent to the gift of the Holy Ghost whereas if such preparation had been needfull to baptisme Peter should have stayed for the gift of the Holy Ghost to manifest their fitnesse or at least given them some directions by which they might manifest their fitnesse or shew their repentance and faith which he never did St. Luke doth indeed say They that gladly received the word were baptized but that they manifested it any way but by receiving baptisme gladly doth not appeare and this was ground enough for an Historian to say they gladly received the word wherein they were exhorted to be baptized when they were gladly baptized As for that story of Cornelius that was indeed a pure Gentile Though Peter had commission enough to have gone to him by the command of Christ Mat. 28.19 and to have baptized him and taught him the commands of Christ yet it is plaine Peter did not understand the Commission therefore God for Peters owne satisfaction and the satisfaction of them of the circumcision was pleased in all that story to goe before Peter in a miraculous way Peter was so farre from baptizing of Cornelius that he was hardly perswaded to goe to him or preach to him but as God did go before him by miracles which when they of the circumcision saw the text saith they were astonished And of this very story St. Peter Act. 15. and other places maketh use of to satisfie the Jewes touching the calling of the Gentiles but this was the mercy of God during the infancie of the Church to use such extraordinary meanes for the drawing off the Jewes from that ceremoniall distinction that God himselfe had put between Jewes and Gentiles but in the orderly administration God sent the Holy Ghost though by extraordinary manifestations yet in a seasonable time when first he had