Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	according_a	add_v	admit_v	25	3	7.6160	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45244	A treatise concerning the covenant and baptism dialogue-wise, between a Baptist & a Poedo-Baptist wherein is shewed, that believers only are the spirituall seed of Abraham, fully discovering the fallacy of the argument drawn from the birth priviledge : with some animadversions upon a book intituled Infant-baptism from heaven and not of men, defending the practise of baptizing only believers against the exceptions of M. Whiston / by Edward Hutchinson.	Hutchinson, E. M. (Edward Moss)	1676 (1676)	Wing H3829; ESTC R40518	127,506	243

the same to Abraham's Spiritual Seed in and through all Generations from him to us viz. such as Believed as he did 2. In respect to Temporal blessings and so it was peculiar to his Natural and Spiritual Seed during the Old Testament-dispensation and Typical administrations and in that respect it is not the same Believers being now under the former not the later As Abraham is considered under the notion of a double Father-hood so there must be a double Son-ship to answer that Relation the Jews were his Sons in one capacity namely a Carnal Generation of which they were wont to bragg as appears by the reproof John gave them Mat. 3.9 Think not to say within your selves we have Abraham to our Father and in the other capacity all Believers whether Jew or Gentile are his children This is evidenced Rom. 9.6 7 8. They are not all Israel that are of Israel they which are the children of the flesh these are not the children of God c. and v. 7. shews us that their Carnal Generation gives not the true notion of Son-ship The Jew as a Natural Son of Abraham may pretend to Baptism and New-Testament-Ordinances by a priority in respect of the Offer Rom. 3.1 2. Therefore Christ commanded his Apostles not to go into the wayes of the Gentiles c. but to the lost sheep of the House of Israel and Preach the Gospel to them Mat. 10.5 6 7. See Rom. 2.10 to the Jew first and also to the Gentile and this gave occasion to the Speech of Peter Acts 2.39 The promise is to you and your Children viz. primarily and to the Gentiles also but secondarily which they of the Circumcision were astonisht at Acts 10.45 The Gentiles are called afar off suitable to Eph. 2.13 Ye Gentiles who sometimes were afar off are made nigh by the blood of Christ Now as it was the preheminence of the Jews to have the Gospel first Preached to them so we find their carnal prerogative stand them in no stead Luke 3.8 where they are informed that Gospel-Ordinances are not bottom'd upon Carnal Generation or priviledges but true Holiness manifested by the fruit it brings forth viz. Fruits meet for Repentance He came to his own but they received him not and therefore as many as received him whether Jew or Gentile to them he gave power to become the Sons of God and to receive him is to believe in his Name Men are now admitted to Ordinances upon other considerations than legal denominations of clean or unclean viz. fearing God and working righteousness which is not generated or conveyed by Birth but by the New birth and the Spirit of the living God Therefore if the Natural Seed of Abraham could not pretend a right to New-Testament Ordinances by that Title much less the Adopted Seed by any such way of Natural Generation And if their Birth-right could not serve them how can our Birth-right serve us And this may serve as an Answer to the first particular that the Covenant as it respected Life and Salvation to Believers is one and the same now as then But as it respects external administrations and the qualification of Church-members it is not the same the legal typical faederal right vanisht and Faith is now the only qualification The second Whether Circumcision be the token sign or seal of the Covennnt This needs but a short Reply for we find it to be called the token of the Covenant Gen. 17.11 And the Apostle Rom. 4.11 calls it the sign of Circumcision a Seal of the righteousness of Faith c. intimating by distinguishing between a Sign and a Seal that Circumcision was to all a Sign but to Abraham alone a Seal of the righteousness of Faith And we find Circmucision never called a Seal but where it speaks of Abraham which intimates that it was only a Seal to him And this is sutable to what Chrysostome Theophilact and others quoted upon the place by a very judicious pen viz. It was called a Seal of the righteousness of Faith because it was given to Abraham as a Seal and testimony of that righteousness which he had acquired by Faith Now this seems to be the priviledg of Abraham alone and not to be transferred to others as if Circumcision in whom ever it was were a testimony of D●vine righteousness for as it was the priviledg of Abraham that he should be the father of all the faithful as well circumcised us uncircumcised and being already the father of all uncircumcised having faith in uncircumcision he received first the sign of Circumcision that he might be the father of the Circumcised Now because he had this priviledg in respect of the righteousness which he had acquired by faith therefore the sign of Circumcision was to him a Seal of the righteousness of Faith but to the rest of the Jews it was a Sign they were Abraham's Seed but not a Seal of the righteousness of Faith 〈◊〉 all the Iews also were not the Fathers of many Nations And Ierom upon Gal. 3. saith Because Christ was to spring from the Seed of Abraham and many Ages were to pass from Abraham to Christ the wise God lest the Seed of beloved Abraham should be mingled with other Nations and should by degrees be joyned more familiarly distinguisht the flock of Israel by a certain mark or Circumcision then for 40 Years together in the wilderness none were Circumcised because they were out of the danger of such mixtures being alone but as soon as they were past the banks of Jordan Circumcision prevented the error of mingling with others whereas it is written that they were Circumcised that second time by Joshua it signifies that Circumcision ceased in the Wilderness which was rationally used in Egypt 3. Whether Baptism doth succeed in the room place and use of Circumcision To answer this doubt let us consider the great difference between Circumcision and Baptism Circumcision was a legal Ordinance appointed to the Jewish Males Reprobate as well as Elect by a positive command to distinguish them from the rest of the World as a Token of the Covenant God made with Abraham viz. that the Messiah should come of his Loins according to the Flesh But Baptism is an Evangelical Ordinance whereby Jew or Gentile Male or Female upon a profession of Faith and Repentance is baptized in Water in token of Regeneration and to signifie the death burial and resurrection of Christ the Messiah already come and so added to the Visible Church and admitted to all the priviledges thereof which being not the Office of Circumcision Baptism cannot be said to succeed in its room place and use The consideration of the great difference in their institution illustrates this also for when Christ instituted Baptism he saies Go teach and baptize and in the administration they confessed and were baptized Believed and were Baptized not a word of Infants And in the Precept of Circumcision not a word of Teaching or Faith but of Infants the