Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	eat_v	flesh_n	spirit_n	5,261	4	5.5821	4	false

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

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 Which was that they all who gladly received the Word were baptized though they had not yet justifying Faith 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 Imprimatur Iames Cranford London printed by M. Simmons in Aldersgate-street 1644. The Preface to the Reader GIving him to understand the occasion of this that followeth which was first upon some little speech had with three or foure of these Anabaptists about their opinions and practice some of them saying they could bring men who had as sufficient gifts and authoritie from God to preach and baptize as the Apostle Peter had Acts 2. To which saying it was replied That if they could bring such a one he was worthy to be hearkned unto And they answered That they could bring many such And it was replied again One such a one would be sufficient So that he were one of the best and most able And so the time and place being appointed there came divers of them whereof one sate him down at the Tables end as to be the chiefe speaker So it was told him what some had said and he was asked if he did professe so much of himselfe or no which he did seem in part to deny But yet professed that he had as good ground and authority from God for that which he undertook to do and practise as the Apostle Peter had for that which he did And so hereupon some speeches passed between us touching the rule for baptizing and the first principle or ground-work affirmed by T.L. was that every one must first have justifying faith and professe the same to the baptizer and he so judge of him before he might be baptized Which was opposed and answered That the receiving of the word gladly was sufficient for outward Baptisme though justifying faith were yet wanting The question being concerning men and women of yeares But T. L. was by some of his company hastned away because many people staid at his house as they said to hear him preach that evening by which means our Speech was broken off and he went his way So upon these occasions the arguments which follow were written and sent him and he hath returned his answers unto them unto which answers replies are also made And some arguments after them to prove that little children may lawfully according to the rule of the word of God be baptized And also a brief declaration what the true reformation is and shall be farre exceeding in spirituall and heavenly respects the corrupt conceits of these Anabaptists and all other such like earthly and carnall builders And who the two witnesses of God are by whose meanes chiefly it is to be performed All which I referre to the consideration of the judicious Reader desiring of God that he would give him his holy Spirit of truth to lead him into all truth And so I rest his Christian friend I. E. The Anabaptists Ground-worke for Reformation or new planting of Churches found false and disproved BY certain Arguments proving by the Scriptures and Practice of Christ and his Apostles That a Teacher sent of God may Baptize such as gladly receive the Word though they have not yet justifying Faith and therein do according to the rule of Christ The Inquiry of T. L. to this I make inquiry What rule any Teacher hath to distinguish a person gladly receiving the Word from one concluded by him in his own knowledge void of justifying Faith at the same time and hee to baptize the same if no rule then it 's transgression so to do because Whatsoever is not of Faith is sin Rom. 14. The Reply of I. E. to this Quere To this I reply and say Christs example is a rule sufficient Christ did distinguish in his own judgement at the same time and baptized such as gladly received his Word though he knew they had not justifying Faith and upon the ground of Christs example such as he sends may and so do it of Faith and not sin but T. L. denying this and practising otherwise without example or rule from Christ doth it without faith and sinneth The first Argument of I. E. If Christ did baptize or cause to be baptized such disciples as hee knew had not justifying Faith then such as he sends may and not do contrary but agreeable to the Rule because what Christ did was agreeable and not contrary But Christ did baptize such Disciples as he knew had not justifying faith as it is manifest by these Scriptures John 4.1 Iohn 6.64 65 66. Therefore such as he sends may The answer of T. L. I answer by distinction of Christs practice from ours in respect of his knowledge above his Ministers in which respect it was not agreeable but above the rule given to the Ministers of Baptisme and therefore his practice in reference to his knowledge no rule for his Ministers in reference to theirs And thus is your first argument refelled The Reply of I. E. This distinction of T. L. in putting such a difference between Christs practice and the rule given to his Ministers in respect of his knowledge is utterly false for the more perfect Christs knowledge was the more perfect was his practise giving his Apostles and Ministers an example for them to follow And although they could not follow him in the measure and fulnesse of his knowledge he being God and knowing all things yet as he knew how to distinguish and put a difference between such as gladly received his word and so farre became his disciples fitted to be entertained into the outward state of the Church by outward Baptisme and this kind of beleeving and such as afterward by a more excellent gift of the Spirit did eate his flesh and drink his blood beleeve in him unto justification and life So he gave gifts to his Apostles and such as he sent whereby they were able to discern and distinguish between persons and persons between faith and faith and knew that they which gladly received the word were to be baptized though yet wanting justifying faith And so according to Christs example through the grace and gift given them they practised as Act. 2.4 Act. 8.12.13 where they

baptized such of whom some fell away as also some of them did whom Christ baptized and some continued having obtained a more excellent pretious faith by a more excellent and more peculiar gift of of the Spirit as is evident by Ioh. 6.66 67 68 69. Act. 4.31 32 c. Acts 1.2 3. c. Act. 14.15 16 17 18.19.20 If Christ had intended to give a rule to his Ministers that they should baptize none but such as had justifying faith then doubtesse he having perfect knowledge would himselfe have baptized none but such onely and would have given straight charge to his Ministers as Paul did in another case to Timothy 1. Tim. 5.22 Lay hands suddenly on no man so unto them Beware that ye baptize no man suddenly but stay till he shew that pretious faith by his works and words of his mouth proceeding from the good treasure of his heart which is the fruit whereby ye shall know it and him also that his heart is purified by that faith and then baptize him If T.L. could shew such an example of Christ and rule for baptisme as this he might say something to his purpose otherwise nothing And as for his boast of refelling the agument I leave it to the reader to consider how he hath done it The second Argument If the Rule of Christ had been to baptize none but such Disciples as were to be judged to have justifying faith Then would not Christ have baptized any that he did not so judge of But Christ did baptize such as he did not so judge of Therefore that was not the rule The answer of T. L. I deny the Major Proposition because Christs knowledge was above the rule given to the Ministers The Reply of I. E. Here again T. L. makes Christs knowledge a ground for him to practise above the rule as he calls it given to the Ministers as if Christ were so unmercifull as to enjoyne his Ministers a rule to observe which he knew they could not and that himselfe though he could would not that he might by his knowledge give them a contrary example not for them to follow though hee knew they could but that they must necessarily either judge that to be which is not or that they were utterly ignorant of and so sinne not doing it of faith This is the consequence of T. L. his doctrine The third Argument If Christ or his Apostles had taken it for granted that all whosoever they baptized had before it eaten Christs flesh and drunk his blood beleeved in him unto justification and life had received his Spirit of adoption and so judged of them Then did they contradict their owne judgements in saying to some of them so soon after Except ye eate the flesh of the Sonne of Man and drink his blood yee have no life in you Ioh. 6.53 There be some of you that beleeve not Ioh. 6.64 He that hath not the Spirit of Christ the same is none of his Rom. 8.9 Some of you have not the knowledge of God c. 1 Cor. 15.34 I feare lest when I come I shall not find you such as I would c. 2 Cor. 12.20 21. But neither Christ nor his Apostles may be said to contradict their own judgements Therefore they did not so take it for granted nor so judge neither was it the rule The Answer of T. L. To which I answer first that some of your Scriptures quoted prove not your proposition because that although a man have justifying faith another may say unto him Except yee eate the flesh of the Sonne of Man and drink his blood ye have no life in you And this may be said to him also He that hath not the Spirit of Christ the same is none of his Secondly I answer that neither Christ nor his Apostles did require any to be baptized but such as did professe they had justifying faith and therefore if there were any contradiction it was in them that did professe to have justifying faith and had it not and not in Christ nor his Apostles Thirdly I answer That although Christ did not take it for granted nor so judge of all that were admitted to baptisme to have justifying faith when they were admitted because he had power to discerne above the rule given to the Ministers of Baptisme yet the Apostles did at the time when they were received to baptisme though afterward some did discover themselves destitute thereof And therefore it was the rule The Reply of I. E. To the first where T. L. denieth some of the Scriptures quoted to prove the proposition and allowing the rest he thereby grants the proposition proved but the places he excepts against prove it also For if Christ had so judged and taken it for granted then he would not himselfe have said Except yee eate the flesh of the Sonne of of Man and drink his blood ye have no life in you There be some of you that beleeve not Neither would Paul have said to one that he judged to have the Spirit of Christ and to be his as in the way of suspition He that hath not the Spirit of Christ the same is none of his For Paul did not judge when he judged upon seeming shewes or thinking but of knowledge upon sure evidence So that these places as well as the rest doe prove the Proposition true That if they had so judged as T. L. would have it then did they contradict their own judgements Secondly where he saith That neither Christ nor his Apostles did require any to be baptized but such as did professe to have justifying faith and so making the contradiction to lie in them that professed they had it and had it not T. L. here speaks as if indeed Christ and his Apostles did enjoyne the people to make such a profession when they were to be baptized else they might not be baptized and so enjoyne them to professe a lie and themselves to beleeve it and so judge upon their profession which is very false and wicked for any to speake or think Neither was Christ or his Apostles so unwise as to judge or conclude in their minds upon such an uncertain profession For although there were some that had justifying Faith were true Israelits such as worshipped God and wrought righteousnes as Nathanael and Cornelius the Eunuch Lydia c. who might give such testimony of that pretious peculiar faith as that although they were not yet so much as Disciples of Christ both Christ and his Apostles might and that truly so judge of them And when they had preached Christ now come and his Gospel unto them and they gladly receiving it they might baptize them which before they might not though they had justifying Faith and that they knew it Although I say these could give such a testimonie of that speciall faith as that not only Christ but also his Apostles after him could rightly judge of it yet was it not the rule for outward baptisme neither did they