Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	abolish_v	answer_v	apostle_n	26	3	4.7489	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86561	Diatribē peri paido-baptismoū, or, A consideration of infant baptism: wherein the grounds of it are laid down, and the validity of them discussed, and many things of Mr Tombes about it scanned and answered. Propounded to the consideration of the Church of God, and judgment of the truly religious and understanding therein. Together with a digression, in answer to Mr Kendall; from pag. 143. to the end. By J.H. an unworthy servant of Jesus Christ, and preacher of the Gospel to the congregation at Lin Alhallows.	Horn, John, 1614-1676.	1654 (1654)	Wing H2798; Thomason E729_3; ESTC R17948	148,371	168

says Josh 24.15 But the unproselyted Gentiles were not as yet the body of them called to the Church the Commission only was given forth the partition wall being broken down for calling and discipling baptizing them and not circumcising them as before Matth. 28.19 20. Sum up all this together then and we see its clear That the promise was to their children one and other till they wilfully put it away and they even the least of them were therein near to God capable of Christs blessing them and so had that that is here laid down as the ground and motive for being baptized into Christs Name for the forgiveness of the sin of their Nature so as to own them and care for them that notwithstanding as his upon whom he had put his Name and so of having the Holy Ghost to be with them and circumcise their hearts and sanctifie them as they grew more and more capable thereof That they were of the Lords Congregation and it was the Jews sin both against themselves and their children to oppose and put from them Jesus Christ which they ought to have repented of that every one of them being baptized into his Name and so submitting to him they might receive the promise now brought nigh and tendred to them by Christ in his coming To which adding that which the Scriptures and we from them have before shewed That the partition wall is broken down and we Gentiles that were afar off are now made nigh by the blood of Christ called to be partakers of his promise by the Gospel as Ephes 3.4.6 Then it will roundly follow That our children now are as near as theirs were then and so are of Gods Congregation are children of the Covenant and Kingdom by insition though not by natural descent from Abraham and so have the true ground of Baptism the Seal of that promise way of admission into the outward Court of Gods Kingdom into his Church and under his promise and blessing now to us as Circumcision was before Christs Ascension and the badg of difference between the Church and Congregation of God and them that are strangers to his Church and Covenant and to deny or defer it to them is to bewray our ignorance of Gods grace and gracious mind toward them and to cut them off or keep them out of Gods Congregation and so from the blessing of Christ there to be dispensed to them And I pray God help the Antipedobaptists to see and consider the injury they do to themselves and their children so would they repent of their mistaken zeal and be as zealous against their abuse of this and other Scriptures as now they are against Infant-baptism Whereas they object That only they that heard the word gladly were baptized ver 41. I answer That they were baptized that heard the word gladly is certainly affirmed but he that shall turn it and say That all that were there baptized did gladly receive the word shall speak as much beyond what he can prove as he that supposes it might be otherwise Children are often included tacitely in their parents at least in passive matters spoken of through the descriptions of those concerned in those passive matters may be by such acts as only sute to the parents or those of years only As it s said That the Lord removed Israel out of his sight and the King of Assyria carried Israel captive and the reason is rendred That Israel had sinned against their God and walked in the statutes of the Heathen and built them high places and set up Images which things Infants were not capable of acting in and yet they are without all doubt included in what is passively affirmed of them for Gods removing them and their being led captive 2 King 17. So in Gen. 34. Simeon and Levi making though fainedly a Covenant with Hamor and Sechem requires that every male of them be circumcised which certainly included not them they spake with only but their children and Infants too as every one of you in Acts 3.37 may do And in ver 24. it s said All that went out of the gate of their City hearkened unto Hamor and Sechem and every male was circumcised all that went out of the gate of the City Shall we say that because it s said All that went out of the gate of the City hearkened unto Hamor and they were all circumcised that went out of the gate of the City therefore all that were circumcised did actually hearken to or consent to Hamor and Sechem and that no child or infant but such as were able to go out of the gate of the City and to give actual consent to Hamor were circumcised surely it will not follow So Psalm 10.6 it s said Our Fathers provoked God at the red Sea yet God saved them and led them through the red Sea in which the Apostle tells us They were baptized into Moses 1 Cor. 10.1 2. And it follows That they then believed his word and sang his praises even Moses and the children of Israel Exod. 15.1 And yet I think no man will thence gather that only those that provoked God at the Sea or that after believed and sang praises were saved and led through the Sea Many other instances might be given to the same purpose so that nothing can be thence concluded from what is said of those that are mentioned to have been baptized that will inforce a straitening of the right to Baptism to such qualified persons which is also rather to be sought and minded what it is from the grounds of it as laid down in Scripture then from what is expressed as to the practise of it That Scripture oft mentioned by us in what we have said to this of Acts 2. viz. Acts 3.25 compared with Gen. 12.3 That in the seed of Abraham all the Families of the Earth shall be blessed may come in for another Evidence to the point in hand by it self for what doth it signifie less then that In Jesus Christ he through his death as a Ransom for all 2 Cor. 5.14 15. 1 Tim. 2.6 And Resurrection from the dead having answered the Law abolished death for all and so become Lord of all and the propitiation for the sins of the whole world Gal. 3.13 2 Tim. 1.10 Acts 10.36 1 John 2.1 2. hath in himself blessing for all Nations and for all the families of the Earth and not only for some persons in those Nations or Families God was in him reconciling the world to himself not imputing their trespasses to them And hath since his Ascension committed the Ministry of that Reconciliation by preaching and baptizing c. to his Apostles and such as succeed them in the Gospel 2 Cor. 5.19 20. In which Righteousness is unto all extendible to all and in the Gospel terms held forth to all so as that it comes upon all that believe close with and receive it Rom. 3.22 According to that in Rom. 5.18 The free-gift is

had proved in which their hearts were broken off from self and world dead and buried to all confidences in the flesh and buried into fellowship with Christ in his death to yeild up to conformity to him therein in which also they experimented a quickening and raising up of their hearts to confidence in God and readiness to walk in newness of life Upon which grounds the Apostle after infers If then ye be risen with Christ seek those things that are above Col. 3.1 In which surely he must need speak of their internal rising by the answer of a good conscience in the inward washing them with the grace of God for as to the rising up out of the water of Baptism in the external Ordinance there could be no ground for an if as if any of them in case they ever were plunged or buried under it never came out or rose up again there Yea why might he not upon that ground put in that partitive clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so many of us as were baptized into Christ Rom. 6.3 Gal. 3.26 27. As if perhaps not all outwardly baptized and of the Church in its external form had experience of this Baptism here spoken of Beside Circumcision is sometime so spoken of not for the outward Ordinance but the inward frame of the heart or circumcision in the spirit as in Rom. 2.28 29. Phil. 3.3 Jer. 4.4 And why the Apostle might not speak of Baptism in such a way too as to speak of the inward real Baptism of the heart and not of the flesh I see no reason can be given of any force at all Nay it s sure the Apostle Peter doth speak of Baptism in that sence 1 Pet. 3 21. Baptism now saves us not the putting away the filth of the flesh which is done in the outward act of the external Ordinance but the stipulation or answer of a good conscience through the resurrection of Christ which place seems well to open and answer to that in Col. 2.12 Or 4. If we take them to speak also of outward baptizing then it shews not so much the external form and ceremony of it as the inward end intention and scope of it It s a coming into Christ at least so far as to the outward Institution and Government and so a professed Obligation to him and to his death to look for all salvation there-through and have fellowship with him therein In which the person baptized was deaded to the world in its former or all other Institutions Religions Hopes Fellowships Priviledges and as it were buried thereto especially as things stood in those times in which he that came under the acknowledgment and profession of Christ became therein as a man dead and buried to all esteem and repute or love of the world that so they should or might walk in newness of life after the new Institution and Doctrine of Christ unto which we are in Baptism delivered and not according to the old and wild inclinations of our nature or customs and institutions of the world And this holds true be the external form of baptizing what it will and let Baptism be understood to reach as far as it will for whether the body be dipt or washt in whole or in part into the Name and profession of Christ A man is thereby buried with him and made as a dead man out of sight to the love and esteem of the enemies of Christ and is obliged and bound to be so as to the hopes confidences delights customs and vanities of the world to be to all them as dead and buried that so he may walk in the Doctrine and Instruction of Christ which also will render a man as a dead crucified or buried thing to the world And here is a putting on Christ as to external profession and obligation so much the outward Baptism brings under the bond of and delivers up unto And where ever the soul is inwardly baptized into the death of Christ there in that death of his its buried with him to all its former hopes confidences and principles really and actually though spiritually and not carnally and therein it s quickened up to live to God in newness of life having really put on Christ as to interest in his priviledges and conformity to him crucified as to the old man but quickened in the new Which word crucified is there used of that said to be done in Baptism as also the word planting together with him ver 5 6. Though I think they should grosly mistake the Apostle that should thence argue that they had some such outward rites of resembling a crucifying and an implanting in their external baptizing In what is said I suppose their mistake also may appear who from these and the like places argue and conclude Mr Law● That the External Baptizing is a Seal of union with Christ and forgiveness of sins c. which cannot be true Except by union with Christ they mean by way of profession or engaged subjection to his doctrine as all baptized into Moses became in that sense one with him or as they that subscribe and come under the Parliamentary Authority are in that sense one with them And so indeed its true That in Baptism we are buried with Christ to external Circumcision and so to the Observations of Moses Law and become of his party or under his way of institution and nurture obliged to his doctrine and commands in whom we receive the end of all Moses his institution and except by forgiveness of sins is meant the not imputing former trespasses or the guilt of them to the prohibiting or keeping out from his Church and Kingdom but that they may be admitted thereinto to wait upon him and attend to him therein for spiritual union with renovation by and conformity to Christ for so we grant God was in Christ reconciling the world to himself not imputing their trespasses to them and hath so blotted out the hand-writing of Ordinances against all Nations Col. 2.15 that he welcometh them in their coming in to him and reckoneth them no more unclean nor will charge their follies upon them so as to debar their coming in amongst his people to be a people to him as we noted before Only such Jews as like the elder son in the parable Luke 15. stumble and will not come in and such Gentiles as count it a foolish offer that is made them and joyn in unbelief with the Jews or make fond excuses and refuse deprive themselves of the benefit of that non-imputation of their trespasses which the Gospel proclaims to all and Baptism seals to all that come in by vertue of that general Proclamation 2 Cor. 5.19 Rom. 11.11 12 15. But if by union with Christ is meant as I conceive it is union in spirit and spiritual priviledges to eternal life and by remission of sins such a forgiveness as to take them into Covenant as proper heirs of its peculiar priviledges and blessings