Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	body_n	soul_n	spirit_n	5,254	5	5.2345	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95331	A discourse of baptisme, its institution and efficacy upon all believers. Together with a consideration of the practise of the Church in baptizing infants of beleeving parents: and the practise justified by Jer: Taylor D.D.	Taylor, Jeremy, 1613-1667.	1652 (1652)	Wing T315; Thomason E682_2; ESTC R203923	53,917	64

on this though it seems to me hugely probable All these blessings put into one syllabus have given to Baptism many honorable appellatives in Scripture and other divine Writers calling it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sacramentum vitae aeternae salutis A new birth a regeneration a renovation a charet carrying us to God the great Circumcision a Circumcision made without hands the Key of the Kingdome the Paranymph of the Kingdome the earnest of our inheritance the answer of a good Conscience the robe of light the Sacrament of a new life and of eternal salvation {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} This is coelestial water springing from the sides of the Rock upon the which the Church was built when the Rock was smitten with the Rod of God It remains now that we inquire what concerns our duty and in what persons or in what dispositions Baptism produces all these glorious effects For the Sacraments of the Church work in the vertue of Christ but yet onely upon such as are servants of Christ and hinder not the work of the Spirit of grace For the water of the Font and the Spirit of the Sacrament are indeed to wash away our sins and to purifie our souls but not unless we have a minde to be purified The Sacrament works pardon for them that hate their sin and procures grace for them that love it They that are guilty of sins must repent of them and renounce them and they must make a profession of the faith of Christ and give or be given up to the obedience of Christ and then they are rightly disposed He that believeth and is baptized shall be saved saith Christ and S. Peter call'd out to the whole assembly Repent and be baptized every one of you Concerning this Justin Martyr gives the same account of the faith and practise of the Church {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Whosoever are perswaded and believe those things to be true which are delivered and spoken by us and undertake to live accordingly they are commanded to fast and pray and to ask of God remission of their former sins we also praying together with them and fasting Then they are brought to us where water is and are regenerated in the same manner of regeneration by which we our selves are regenerated For in Baptism S. Peter observes there are two parts the body and the spirit that is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the putting away the filth of the flesh that is the material washing and this is Baptism no otherwise then a dead corps is a man the other is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the answer of a good conscience towards God that is the conversion of the soul to God that 's the effective disposition in which Baptism does save us And in the same sense are those sayings of the Primitive Doctors to be understood Anima non lavatione sed responsione sancitur The soul is not healed by washing viz. alone but by the answer the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in S. Peter the correspondent of our part of the Covenant for that 's the perfect sense of this unusual expression And the effect is attributed to this and denied to the other when they are distinguished So Justin Martyr affirms the onely Baptism that can heal us is Repentance and the knowledge of God For what need is there of that Baptism that can onely cleanse the flesh and the body Be washed in your flesh from wrath and covetousness from envy and hatred and behold the body is pure And Clemens Alexandrinus upon the Proverbial saying {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} be not pure in the laver but in the minde addes I suppose that an exact and a firm repentance is a sufficient purification to a man if judging and considering our selves for the facts we have done before we proceed to that which is before us considering that which follows and cleansing or washing our minde from sensual affections and from former sins Just as we use to deny the effect to the instrumental cause and attribute it to the principal in the manner of speaking when our purpose is to affirm this to be the principal and of chief influence So we say It is not the good Lute but the skilful hand that makes the musick It is not the body but the soul that is the man and yet he is not the man without both For Baptism is but the material part in the Sacrament it is the Spirit that giveth life whose work is faith and repentance begun by himself without the Sacrament and consigned in the Sacrament and actuated and increased in the cooperation of our whole life and therefore Baptism is called in the Jerusalem Creed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} one Baptism of repentance for the remission of sins and by Justin Martyr {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Baptism of Repentance and the knowledge of God which was made for the sins of the people of God He explains himself a little after {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Baptism that can onely cleanse them that are penitent In sacramentis Trinitati occurrit Fides credentium professio quae apud acta conficitur Angelorum ubi miscentur coelestia spiritualia semina ut sancto germine nova possit renascentium indoles procreari ut dum Trinitas cum fide concordat qui natus fuerit saeculo renascatur spiritualitèr Deo Sic fit hominum Pater Deus sancta sit Mater ecclesia said Optatus The faith and profession of the Believers meets with the ever-blessed Trinity and is recorded in the Register of Angels where heavenly and spiritual seeds are mingled that from so holy a Spring may be produced a new nature of the regeneration that while the Trinity viz. that is invocated upon the baptized meets with the faith of the Catechumen he that was born to the world may be born spiritually to God So God is made a Father to the man and the holy Church a Mother Faith and Repentance strip the old man naked and make him fit for Baptism and then the holy Spirit moving upon the waters cleanses the soul and makes it to put on the new man who grows up to perfection and a spititual life to a life of glory by our verification of the undertaking in Baptism on our part and the graces of the Spirit on the other For the waters pierce no further then the skin till the person puts off his affection to the sin that he hath contracted and then he may say Aquae intraverunt usque ad animam meam The waters are entred even unto my soul to purifie and cleanse it by the washing of water and the renewing by the holy Spirit The sum is this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being baptized we are illuminated

A DISCOVRSE OF Baptisme ITS INSTITUTION and Efficacy upon all Believers Together with A CONSIDERATION of the Practise of the CHURCH IN BAPTIZING INFANTS of BELEEVING PARENTS And the Practise justified By JER TAYLOR D. D. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Suffer little children to come unto me and forbid them not c. LONDON Printed by J. Flesher for R. Royston at the Angel in Ivy-Lane MDCLII To the Reader BE pleased to take notice That this Discourse was not intended by the Author to have been sent abroad thus by it self but was fitted by him to the ayr and mode of other Discourses wherewith he had designed it to be joyned But some persons of judgement to whose perusal it was committed supposing that if this should be kept in till those other could be finished some disadvantage might arise to the cause which it asserts wished and advised it might be published by it self To whose desires the Author against his first design hath condescended upon this perswasion That though it appears thus without some formalities and complements requisite to an intire Treatise yet as to the thing it self there is nothing wanting to it which he believed material to the Question or useful to the Church And as for those Arguments which in The Liberty of Prophecying Sect. 18. are alleaged against Paedobaptism and in the opinion of some do seem to stand in need of answering he had it once in thought to have answered them but upon these considerations he forbore 1. Because those Arguments are not good in themselves or to the Question precisely considered but onely by relation to the preceding Arguments there brought for Paedobaptism they may seem good one against another but these in the Plea for the Anababaptists have no strength but what is accidental as he conceives 2. Because in this Discourse he hath really laid such grounds and proved them that upon their supposition all those Arguments in The Liberty of Prophecying and all other which he ever heard of will fall of themselves 3. Because those Arguments to his sense are so weak and so relying upon failing and deceitful Principles that he was loath to do them so much reputation as to account them worthy the answering 4. But because there may be some necessities which he knows not of and are better observed by them who live in the midst of them then by himself who is thrust into a Retirement in Wales therefore he accounts himself at rest in this particular because he hath understood that his very worthy friend Dr. H Hammond hath in his charity and humility descended to answer that Collection and hopes that both their hands being so fast clasped in a mutual complication will do some help and assistance to this Question by which the Ark of the Church is so violently shaken A DISCOURSE Of BAPTISM WHen the holy Jesus was to begin his Prophetical Office and to lay the foundation of his Church on the Corner-stone he first temper'd the Cement with water and then with blood and afterwards built it up by the hands of the Spirit Himself enter'd at that door by which his disciples for ever after were to follow him for therefore he went in at the door of Baptism that he might hallow the entrance which himself made to the House he was now building As it was in the old so it is in the new Creation out of the waters God produced every living creature and when at first the Spirit moved upon the waters and gave life it was the type of what was designed in the Renovation Every thing that lives now is born of Water and the Spirit and Christ who is our Creator and Redeemer in the new birth opened the fountains and hallowed the stream Christ who is our life went down into the waters of Baptism and we who descend thither finde the effects of life it is living water of which whoso drinks needs not to drink of it again for it shall be in him a well of water springing up to life eternal But because every thing is resolved into the same principles from whence they are taken the old world which by the power of God came from the waters by their own sin fell into the waters again and were all drowned and onely eight persons were saved by an Ark and the world renewed upon the stock and reserves of that mercy consigned the Sacrament of Baptism in another figure for then God gave his sign from Heaven that by water the world should never again perish but he meant that they should be saved by water for Baptism which is a figure like to this doth also now save us by the resurrection of Jesus Christ After this the Jews report that the world took up the doctrine of Baptisms in remembrance that the iniquity of the old world was purged by water and they washed all that came to the service of the true God and by that baptism bound them to the observation of the Precepts which God gave to Noah But when God separated a family for his own especial service he gave them a Sacrament of initiation but it was a Sacrament of blood the Covenant of Circumcision and this was the fore-runner of Baptism but not a type when that was abrogated this came into the place of it and that consigned the same faith which this professes but it could not properly be a type whose nature is by a likeness of matter or ceremony to represent the same mystery Neither is a Ceremony as Baptism truly is properly capable of having a type it self is but a type of a greater mysteriousness and the nature of types is in shadow to describe by dark lines a future substance so that although Circumcision might be a type of the effects and graces bestowed in Baptism yet of the Baptism or ablution it self it cannot be properly because of the unlikeness of the symboles and configurations and because they are both equally distant from substances which types are to consign and represent The first Bishops of Jerusalem and all the Christian Jews for many years retained Circumcision together with Baptism and Christ himself who was circumcised was also baptized and therefore it is not so proper to call Circumcision a type of Baptism it was rather a seal and sign of the same Covenant to Abraham and the Fathers and to all Israel as Baptism is to all ages of the Christian Church And because this Rite could not be administred to all persons and was not at all times after its institution God was pleased by a proper and specifick type to consign this Rite of Baptism which he intended to all and that for ever and God when this family of his Church grew separate notorious numerous and distinct he sent them into their own Countrey by a Baptism through which the whole Nation pass'd for all the fathers were under the Cloud and all passed through the sea and were all