Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	babe_n	spiritual_a	zion_n	12	3	10.6960	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39566	Christianismus redivivus Christndom both un-christ'ned and new-christ'ned, or, that good old way of dipping and in-churching of men and women after faith and repentance professed, commonly (but not properly) called Anabaptism, vindicated ... : in five or six several systems containing a general answer ... : not onely a publick disputation for infant baptism managed by many ministers before thousands of people against this author ... : but also Mr. Baxters Scripture proofs are proved Scriptureless ... / by Samuel Fisher ...	Fisher, Samuel, 1605-1665.; Baxter, Richard, 1615-1691.	1655 (1655)	Wing F1049; ESTC R40901	968,208	646

were then called sinners of the Gentiles yea if that distinction of Iews by nature and sinners of the Gentiles spoken of Gal. 2.15 were now in being remaining unabolished it would be so farre from establishing that indeed it would utterly overthrow what Mr. Blake pleads for from it and instead of advancing the naturall seed of believing Gentiles so high in holinesse as he would have them to be by birth debase them rather into a worse condition then I dare say any unbelieving Gentiles seed is in by birth as to such a kind of uncleanness as they once were denominated by in all the world specially if it be so as he himself saies p. 10. of his birth priviledge viz. That the seed of believing Gentiles are now under one of those two heads in the text For if that distinction be not now destroyed and all men by birth come under one of those two denominations now under which of them I trow will Mr. Blake rank the infants of believing Gentiles he will not render himself so ridiculous sure as to say they are Iewes by nature and therefore unless the distinction be totally taken away he must say they are by nature sinners of the Gentiles which in the sense of the Law is as if he should say Doggs unholy common and unclean and more then we our selves dare say of any now new-born infants under heaven as in contra-distinction to other If he say they are neither sinners of the Gentiles nor Iews by nature neither then either he must say they are some third thing which if he do Mr. Blake himself will contradict Mr. Blake in that for he asserts pag. 10. of his Birth priviledge that the seed of believing parents under the Gospel must be lookt upon under one member of this division in this text and that the Apostles distinction and distribution is so full and compleat that a third cannot be assigned or else he must grant that this distinction is now wholly ceased under the Gospel which because t is the giving up of his whole cause he will be very loath to do and therefore rather than do so then which yet if he well understood what is best for him he could not do a better thing of the two he choses to the utter contradiction of himself to rank them under a third head to assert them to be some third thing namely a sort of carnal holy seed of his own and the Clergies coining a Relative holy seed of their own consecrating a faederall holy seed of their own feigning a holy seed hatcht in their own heads which are neither fish nor flesh nor good red herring nor sinners of the Gentiles nor Iews by nature nor Iews besides nature neither i. e. by personal faith as all true Christians are but quartum quoddam a certain fourth thing called Christians from their mothers womb or ever they are so much as christen'd into the name or discipled into the nature and yet for all this a seed set forth in such a transcendent manner as if all other were in comparison of them by very descent p. 13. unclean sinners unholy dogs and filthy swine 'T were enough to make a wise man wonder to see how superlatively Mr. Blake magnifies this seed of believing Gentiles above the seed of all other men in the world even above the fleshly seed of Abraham Isaac and Iacob themselves who only at least mainly had the promise of this priviledge of transmitting a Covenant holiness to their issue and this but typically and for a time neither even till that seed should come i. e. Christ and believers in him to whom all and only the Gospel promises were made He calls them Children of God and Saints by very nature Little ones of Sion in reference to infants of Infidells which with him are little ones of Babylon and yet to go round again this Babilon in his own opinion is not the Infidells but Rome a Church of Christians in name at least as well as the Protestant nations and consequently to go round again in his own opinion such see pag. 26. as transmit a covenant-holiness into their seed so far as in his own sense to make them little ones of Sion as well as the other and yet for all this too to go round again though it be execration with him to hurt the little ones of Sion i. e. in his sense the infants of such as are not infidels but Christians in name yet to go round again it is an happy thing to dash the little ones of Babylon i. e. in his sense infants of Papists who yet are Christians nomine tenus and not infidels and consequently secundum se the Lords heritage and such as have Christs name upon them and such as for a Turk to persecute were to be guilty with Saul of persecuting the Lord Jesus p. 30. against the walls p. 29. which little ones of both Syon and Babylon he is yet much mistaken in when all is done in taking either of them for fleshly babes of what parents soever Syons little ones in the true spiritual or gospel sense being the Saints themselves onely and not their fleshly babes as such even the little ones Christ Paul Peter and Iohn speak of Mat. 10.42 Gal. 4.19 1 Pet. 2.2 1 Iohn 2.1.12 13. And Babylons babes being no other then the C C Clergies adult disciples or A A Antichristian C C Christian creatures And to take notice a little more yet of Mr. Blakes high expressions of the birth holinesse birth happinesse birth mercy birth dignity of meer nominal Christians fleshly seed as they lie scattered up and down in p. 28.30.31.32.33 and other pages of his book he calls them a seed in relation to God as well as their parents and so indeed they may soon be if he mean of such meer outside Christians as he doth the inheritance of God the Saints and Servants of God a holy seed having a royall transcendency above all others as onely worthy the name of a people injoying the light nigh unto God a people of hope and expectation children that have blisse as if they were actually and inalterably already stated in it and possest of it and all other infants and people as inalterably designd and devoted universally to cursing and damnation as having no Gospel at all belonging to them no not that Gospel which is to be preached to every creature a seed by birth priviledge to be baptized p. 27. which yet is more birth-priviledged then Abrahams own seed could have Mat. 3. even before their birth priviledge did perish from them such as have a large and full right to all the ordinances of God and priviledges of the Church appertaining to members as they shall be capable of their use by personall faith and good demeanor when at years and grown up and I wonder who hath not the like upon those terms even infants of infidels surely as well as they when at age and whilst infants they

onely before they have learned ever a letter but some years before they are capable to be taught a tittle as for circumcision which was so timely dispenst its intent was not to admit the subjects to be taught as Mr. Marshal vainly contends saying that they were then discipled when circumcised i. e. then first initiated and admitted immediately to be taught but somewhat else as I have shewd above for when it was dispenst to infants it was set to a subject utterly uncapable to be taught and when to grown men that subject was to be instructed before it and as for baptism to which from circumcision Mr. Marshall analogically argues the same that is not by intent and institution the first admission of persons to be taught though persons are to be further taught after it in other doctrines Act. 2 42. Mat. 28.20 but it was one of these doctrines of Christ it self which was to be taught before dispensed and as it were a certain sermon wherein the person submitting is to be instructed and shewed many pretious things viz. Christ dead buried and raised while dispensed and though it is one of the six principles or first doctrines of Christ that is to be preached believed and practised by new born babes and I mean not in your sense but another by beginners in Christs School yet is it not the first among the six in order but the third to which two other Doctrines viz. faith and repentance ought to be Antecedent Heb. 6.1.2.3 Act. 2.38 Mark 1.15 Mark 16.15 16. And if it be so as Mr. Marshall saies Spanhemius affirms giving good reason though it s but bald reason as I shall shew by and by for his Analysis viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make disciples doth not signifie simply to teach for then there would be found Tautology in Christs words because he repeats teaching again after baptizing but to baptize and teach both so as that Christs meaning is this as he saies viz. go and make me disciples out of all nations by baptizing and teaching and so as that this businesse of making disciples is to be accomplisht or attained by two and not under these two actions at least viz. baptizing and teaching as he saies t is then let all the world judge whether infants be not still by that opinion as uncapable to be made disciples as before for whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make disciples be a matter or end attainable simply by that one action of eaching onely or whether not under these two mediums viz. baptizing and teaching both still no men in the world are able to make infants of a few daies old disciples for howbeit they are capable to have one of these actions acted on them viz. to be baptized yet till they come to years they cannot be instructed or taught rill when as Sp●nhemius sayes well the end of making them disciples is not attained By those very testimonies therfore whereby Mr. Marshall would prove infants to be disciples o how is the understanding of the prudent brought to naught that infants are not capable to be made disciples in Christs sense and present Dialect he hath in print proved it to the world and that for ever Moreover what if notwithstanding all that Mr. Marshal and his curious Criticks conceive his Rabinick phrases as he calls them viz. his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are in sense the same be both found to signifie otherwise then his learned Spanhemius and reverend Rabbies do render them viz. not meerly to admit to be taught much lesse to disciple one barely by baptizing as Mr. Marshall would perswade us quite contrary to his own quotation out of Spanhemius in this very application of it for Spanhemius saies and so he quotes him that to disciple is to baptize and teach both but he that baptizing onely is discipling I say what if they be found to signifie neither baptizing onely nor baptizing and teaching both nor admitting one by baptism to be taught or consecrating or initiating into Christs School by baptism or any such like thing as you Divines dream on but rather mainly if not onely the acts of teaching and instructing persons till they have learn'd what is taught them abstract from the acts of baptizing and admitting into the Church will it not appear much more plainly then that infants are not capable to be made disciples and yet to the contradiction of Mr. Marshal and all the rest Mr. Cotton declares this to be his opinion viz. that the true meaning of the word disciple is taught or learn'd or if Mr. Cotton may not be credited if Mr. Marshall will take Christs own word for it which is more worth then either Mr. Cottons or those Rabbies and from whose use of the word and not theirs its best to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make disciples before baptism and not by it and though baptism is necessit .te praecepti and for many ends viz. the visibility of the thing to others and fuller evidence of things believed to themselves necessarily and immediately to follow after i to teach an instruct men in the Gospel for there can be no other way of making disciples but this of teaching assigned as Antecedent to baptism and in proof that that phrase so signifies in Scripture see Iohn 4.1 where it s said of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he maketh and baptizeth more disciples then Iohn which phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you see by the conjunction copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set down as a distinct action from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made disciples and then baptized them therefore he did not make them by baptizing them but by something he acted towards them before viz. by preaching and instruction so it must be for else if you talk of tantology here had been tantology in the Evangelists words indeed for if he had said thus viz. he made or baptized as it must have been if the words he made Disciples and baptized had been Synonimaes in sense just one and the same then you had had some couler for your conception but sith he saies he made Disciples and baptized them it shewes plainly that he made them before he baptized them and that these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not one and the same in signification for then there had been tantology in using them both and though the expression be different yet the sense is no other then if it were said thus viz. Iesus baptized and baptized more than Iohn I appeal also to your own consciences whether what Christ speaks in this very text we are yet upon viz. Mat. 28.19 by the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not without any violation of the sense be read imperatively by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus viz. teach all Nations and baptize them and if so whether 〈◊〉 〈◊〉

it their duty as if the plain word of Christ in this point of baptism were such a nose of wax as might be moulded and metamorphosed into any model according to every mans mind and temper or quite canceld disanuld melted into no word of Christ at all at every mans haughty humour that is loath to debase himself so far as to submission to it as if my Lord and my Lady and Sir such a one had more dispensation from Christ then every ordinary body to shew for their non-obedience to that dispised dispensation some of them that are baptized under prayer and imposition of hands in order to their obtaining the spirit of promise some not having faith in the thing whether that baptism with the spirit Peter speaks of Act. 2.39 and Iohn baptist Mat. 3.11 doth belong to them or no though there promised to all that are and shall be repenting and believing baptized in water even as many as the Lord shall call whereupon the fourth principle of Christs doctrine will not down with them but when they come to that lesson in Christs ABC they must skip it and take forth and because it likes them not turn ore a new leaf to the doctrine of the supper and Church fellowship before they are prefecty past their primmer to all which confused pro and con congregations and mongrill kind of ministry and people that speak half in the language of Canaan and half of Ashdod I le here say no more but this viz. si eo quo caepistis pede perrexeritis c. proceeding as you begin and thriving to the hight of your principle throw the nations the body of Christendom which was once an uniform and more lately a triforme may in time become that which I judge also it must become for some small season before the end viz. a monstrous multiform and at last an omniform beast indeed But now as to the question whether these two for I must scarce speak of these severally but very succinctly and as it were together are of right and according to the mind and word of Christ to continue to the end in proof hereof viz. that they are I shall refer the Ranter and the rest if any other besides him do deny it but to two Scriptures which prove each of these respectively and remove some few more of such exceptions as are made against the present practise of both these two and the other two parts of Christs outward worship and service I have already spoke to and so put a period to this discourse The first is 1 Cor. 11.26 for as often as you eat this bread and drink this cup ye shew or shew ye for the word may be read imperatively as well as indicatively the Lords death till he come in which words t is so clearly supposed that the ordinance of the supper is not according to Christs will to cease till the next appearing of Christ that it were to suppose a man to be void of sense and reason to undertake to make it more evident to him by framing any formall argument from the place The Second is Heb. 10.25 not forsaking the assembling of our selves together as the manner of some is but exhorting one another while it s called to day and so much the more by how much you see the day approaching where it is also most clear and undeniable that t is the mind of Christ that the Saints should keep together in one body in assemblies and fellowships one with another and that his sheep should not live in such a stragling state and condition such single fellowship between God and themselves onely as is now pleaded for by many that fall off from following or frequenting any societies at all and forsake such truly constituted Churches as they were once added to which argues apparently that as we say of sheep when they keep not with the flock but are found squotting up and down here and there by themselves alone and aloof from their fellows that some ill disease and deadly distemper is growing upon them but that they should keep together in flocks every sheep following the footsteps of the flock which name of flock is that by which Christ often denominates his sheep as Luke 12.32 Act. 20.28 1 Pet. 5.2 to shew that he expects to find them in flocks and fellowships at his coming Ranterist Till he come is no other then till his coming into men by his spirit or in such full measures and manifestations of his spirit into mens hearts that they may be able to live up with him in spirit so as no more to need such lower helps from outward administrations such carnal ordinances such visible representations of Christ to the bodily eyes such legal rites and meer bodily exercises as baptism and fellowship together in breaking of bread are These things were used indeed and ordained as milk for babes in that meer nonage and infancy of the Church when Christ was known as a child as it were but now we are to know Christ as a man grown in us risen up in us aad to have fellowship with him more immediately and intimately in spirit and not in such external and meer fleshly formes we are to live higher then on such low weak empty elements and beggarly rudiments as these which were used and imposed for a time to resemble Christ to us from without but must be left when once Christ the substance that was set forth by those shadows is come into us Christ is now in the Saints the hope of glory Col. 1.27 So Heb. 6.1.2 leaving the principles of the doctrine of Christ let us go on to perfection not laying again c. you see we must mind higher matters leaving these which were as a dark glasse or shadowy dispensation through which the Church once did see Christ and knew him after the flesh but now face to face 1 Cor. 13.12 and henceforth know we him so no more 2 Cor. 5.16 when I was a child saies Paul I spake as a child and did as a child and thought as a child but when I became a man I put away childish things 1 Cor. 13.11 every one that useth milk is unskilful in the word of righteousnesse for he is a babe but strong meat belongeth to them that are full of growth who have their senses exercised to discern between good and evil Heb. 5.14 that which is perfect is now come and therefore what is imperfect and in part only as ordinances are must be done away and as for gathering of congregations peoples assembling together in the Church bodies to preach pray break bread to build up one ano in the faith search the Scripture c. t was a way of God for mens edification till Christ the morning star shined to which men did well to take heed as unto a light that shined in a dark place but now the day dawnes and the day starre arises in mens hearts yea the day breaks and

dispensation till the substance it self comes childish things that must be put away when once we become men things imperfect and in part onely which when that which is perfect is come must vanish and be done away and such like and all this as t is nor more nor lesse then we say our selves so t is even as much as we need desire thee to say as to the evincing of what we contend for for sith we yet see not face to face 1 Pet. 1.8 in whom though now ye see him not yet believing ye rejoice with joy unspeakable c. when he shall appear we shall be like him for we shall see him as he is 1 Iohn 3.2 i. e. then and not before and since that which is perfect i. e. the substance is not yet come for as we that remain and shall be alive at the coming of Christ shall not prevent or as to perfection be before hand with them that are asleep in Iesus 1 Thess. 4.15 16 17. so they i. e. that are long since dead both in and for the Lord without us shall not be made perfect Heb. 11.40 sith we are not all yet come to be men at age to the measure of the stature of the fulnesse of Christ therefore ad hominem till then we must look through the glasse till then the shadow and that which is in part and imperfect as being indeed most suitable to an imperfect state must stand till then the outward work of the ministry in point of offices and ordinance for the perfecting of ●he Saints for the edifying of the body must remain Eph. 4.11.12 13. Thou tellest us mistaking the sense of Paul Phil 3.13.14 Heb. 6.1.2 that higher things perfection are now to be minded and prest after and these to be forgotten that those are principles of Ch●ists doctrine which were once eyed and laid as a foundation but must be left and not laid now any more But contrary to what David saies of himself Ps. 131.12 thine eyes are so lofty thy heart so haughtily exercised in minding the things thou callest high some of which are too high and others too low and base for any Christian to be busied in that thou mindest not the words of Paul to all Saints Rom. 12.16 where he saith not minding high things for so the greek words truly translated are but together with high things minding low things t is confest that in some sense we are to forget or not to mind what is behind but to mind to presse after to reach forth to things that are before to leave the principles the foundation of Christs doctrine go on to perfection but not in thy sense o Ranter who hereby takest upon thee to buryall manner of observation of these things even by any under utter oblivion to prohibit all present practise of principles by so much as babes to rase the foundation so as to declare it not fit to be laid at first now as of old it was no not by very biginners in the School of Christ but in the spirits sense who in those places means no other then thus viz. not that the babes in Christ must not use milke in these times as well as in the primitive not that the beginner in Christs School is not now as well as then to learn his letters and to begin first in his ABC not that those that will begin to build themselves an holy temple in the Lord an habitation of God through the spirit must not now lay any foundation at all but that having laid the foundation they should not think that their building is at an end but build up higher grow up higher in Christ thereupon that they should lay the foundation so sure at first that they should not have need in respect of their non proficiency or relapses into sin to be laying these i. e. faith of remission repentance c. ore and ore again but to proceed to perfection that babes should not remain alwaies babes feeding on nothing but milk but growing in grace and in the knowledge of Christ and in ability to bear stronger meats higher doctrines that the young Scholar should not remain alwayes a novice an ABC darian no further learnt then in his horn book but according to the time he hath had learn to read perfectly that he may be able to teach others rather then need to be taught his letters again this is the spirits sense for otherwise it s ever necessary that babes have milk and absurd that a Scholar should be bid to forget his letters and how to spell that builders should leave laying any foundation when they begin nay veri●y the most studied Scholar must first learn and then remember his letters or else he cannot possibly read babes must be fed with milk at first or else they will not thrive to be perfect men builders must lay a foundation and have an eye to it too all along in their building upward even till they come to the very top observing how all the whole fabrick that they work after doth square and keep touch with that or else they may chance to make such a crooked fabrick as will fall to the ground at last yea perveniri ad summum nisi ex principiis non potest Thou tellest us as concerning the outward ordinances of the Gospel that bodily exercises profit little but art wretchedly ignorant of it that by bodily exercises which profit little Paul means not at all as thou dost the ordinances of Christ or any ou●ward parts of his worship and will revealed in his word for that is though not the greatest yet a great part of godlinesse it self which according to the true signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a right serving of God according to his own will in his word of truth where he requires us to serve worship and glorifie him in our bodie as well as in our spirit 1 Cor. 6.19.20 but such bodily exercises and old wives fables as abstinences from meats lent'n and good friday fasts and such ordinances as touch not tast not c. which men subject themselves to after the commandements and doctrines of men of Popish Priests whose Religion stands mostly in such matters 1 Tim. 4.3.4.7.8 Col. 2.20.21.22 Thou tellest us as one of the main grounds whereupon there must now be no more walking in ordinances and that way of outward service that was at first that it was foretold 2 Thess. 2.3 that there should come a falling away from it and a treading down of all that outward form which then was which to say nothing how probable it is that that prophecy 2 Thess. 2.3 and several more do point more at that falling away that thou oh false prophet shalt cause in the very last dayes then at that which by the proud PPPriesthood hath been made before thee I declare to be such an absurd and senslesse consequence as is more worthy of a silent sleighting then a