Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	actual_a	adam_n	answer_v	44	3	6.0774	4	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

cut off from standing as till Chirist they did now any longer upon their own Root Abraham because of unbelief I say then that no infant in infancy of what believing parent soever is either Abrahams spiritual seed or dying in infancy is saved upon any such account as a believers seed or Abrahams seed nor whilst living an infant onely may be signed by baptism as an heir apparent of salvation for if Abraham stand not a spiritual father to his own meer fleshly seed he stands not so sure to the meer fleshly seed of any believing Gentile for that were to priviledge every ordinary believer and his natural seed above either himself or his own Nor doth this hinder or deny the salvation of the dying infants of believers or dispose them ere the sooner muchless necessarily to damnation to say they are not Abrahams spirituall seed quâ believers infants nor heirs to salvation upon any such account as that for though neither upon that nor any other account at all they may warrantably be baptized yet it s more then possible or probable either because infallible that there 's other Scripture account enough upon which when we see them die in infancy we may assert them undoubtedly not to be damned for as it is most sure and true that all that are apparently if really Abrahams spiritual seed by faith must so living so dying be saved in token and farther evidence of which to themselves more then others they are by the good wil of Christ to be baptized yet is it neither true nor necessary that all that are saved must be Abrahams spiritual seed by faith but most certain that some shall be saved that never were Abrahams seed in any sense at all witnesse not onely the faithful fore-fathers of Abraham for he was their seed and not they his but also all dying infants of what parents soever both before Abrahams time and since of whom to salvation notwithstanding those are the onely termes on which it belongs to adult ones to whom it s preacht Mark 16.15 16. these being truly capable of neither 't is not required that they should either repent believe or be baptized I know this Iustification of dying infants without faith is uncouth and little less for all it holds forth so much salvation then damnable doctrine among you Divines that plead the contrary but I shall by the help of God make it good to the faces of you all when I come to consider the baldness of your consequence in this point as you give me good occasion to do in some places where me thinks you meddle with it somewhat clumsily as it were in mittins as if because there 's no other way revealed for the salvation of such by Christ to whom the gospel is preached who are capable to hear and do what 's required for such onely the word universally speaks of when it speaks of salvation in that way but the way of belief and actuall obedience onely therefore there 's no other way for the salvation of dying infants by Christ who can possibly neither believe in him nor obey him which as it is such shameful stuff that I cannot bear it with out inward blushing at your blindness so whether you have not as much cause to be ashamed on 't within your selves is well worth your inmost inquiry I say therefore again so far is this from excluding dying infants of believers from entrance into the kingdome of heaven to say they are neither Abrahams spiritual seed by faith nor heirs thereof upon that ground onely of being so that it rather concludes and supposes there 's some other ground that is common with them to the innocent infants of even infidels and all the world upon which these whom though they are hundreds to one yet your selves in your fierce wrath and merciless cruelty devote universally to damnation may dying in infancy universally be saved also which ground if you will yet know it is the righteousness of Christ the free imputation of which universally from the father saves not onely all that believe from both that and their actuall transgressions too but even the whole world whether they believe it or no from the the imputation of Adams transgression so that none at all ever perish upon that account in which respect he is said to be the Saviour of all men but especially of them that believe much more doth it and that without faith save all dying infants who as they believe not so have not as yet by any actual sin bard themselves or deserved exemption or become liable at all to the second death i. e. the damnation of hell which befalls not any but upon personal neglect of the light and grace of life brought in by the second Adam as the first death onely overtakes mankind for onely that sin of the first Adam Babist If all dying infants are saved then not few but many if not the maior part must be saved contrary to that of Christ Mat. 7.13.14 Luke 13.23.24 where he saith few there are that are saved Baptist. There are indeed but few inter adultos among persons that come to years of whom alone and not of Infants at all Christ there speaks and even every where else where he speaks to us of the way of life and this is plain by the reason he there gives why so few are saved which is the straitness of the gate and narrowness of the way that leads to life viz. of self-denial and suffering for Christ which men mostly being very loath to walk in it comes to pass that few of them come to life by it but infants being altogether uncapable to walk in it are are altogether dis-ingaged from walking in it till they come to capacity so to do and yet are not damn'd for not walking in it when we come to years of understanding and to apprehend the good will of God to us in providing a Saviour for us his good will concerning us in order to salvation by him is that we believe in him and obey him and apply his righteousness unto our selves Gal. 3.27 but whilst we are yet in such minority as neither to know what God hath done for us nor to be capable of putting on the Lord Iesus our selves he himself is pleased to impute his righteousness to salvation to us so dying even as we our selves whilst our infants are new born do not onely provide but also put on what clothes we have provided in our pitty towards them for the covering of their nakedness but when they come to years of such discretion as to discern and be sensible of their own shame and capable to dress themselves with their own hands we expect when in our love we have once provided raiment for them they should put it on themselves or go without it thus candid are we towards the dying infants of all sorts nevertheless though we tell you of our charity towards them and of your own cruelty in sending all

among flatternes that are minded to leave things as foul well nigh as they find them and I am sure there 's no rubbing succedaneous to your sprinkling which is any ingredient to your dispensation for what the priest drops on the midwife rubs indeed not on but off and so as that is no washing so if it were I hope you do not allow the midwife to give equal influence with the priest unto the dispensation of baptism Besides both sprinkling and powring are vertualy implied in plunging and burying in water but these are not at all supposed in the other every lesser wetting being contained and included in the greater not so the greater in the lesse Fiftly which quirk of his concerning a necessity of abiding 3. daies under water answerable to Christs 3 daies buriall if we will needs urge an necessity of resembling him in his death burial and resurrection is so fond that a fool may find enough wherewith to refel it for Mr. Cook knows that nullum simile currit quatuor no similitude answers in all things besides t is the truth and substance of the thing not the circumstance or quantity of time of abode which is to be respected here for a burial is as true a burial when a person abides but 3. minutes wholly under the element wherein he is buried as if he abode 3. daies and a burial is as truly represented by being once under water as if one continued under altogether and the resurrection a little better by being brought up again alive then if one lay till he were altogether dead Sixthly and lastly which assertion of his uttered in favour of his assertion viz. that the Scripture no where requires the washing of the whole body is so much the more savouring of either ignorance or forgetfulnesse in him or both by how much one of the very Scriptures that are quoted by himself as speaking in reference to baptism doth require it for its said Heb. 10.22 let us draw neer with a true heart c. and having our bodies washed with pure water which clause if meant of baptism as undoubtedly it is requires not a sprinkling but a washing and that 's more then your sprinkling is and this too not of the face only which is the only part you sprinkle but of our bodies which word whether we shall take properly to signifie the whole body indeed or run to figurative acceptations when we need not and take the body by a Synechdoche of the whole for a part to signifie so small a part as the face only I need not wish a wise man to determine for every unprejudiced man that hath but common sense will see cause enough to take it plainly as it lies Rantist But all this while me thinks you make it appear so plainly as you not must before I believe or receive it that it is so needful as you would make it that there should be a resemblance of the thing signified in that sign of baptism at all that 's the thing I wait to see proved for let Mr. Cook make what suppositions and grants he will of a resemblance yet I see no reason at all to urge a necessity of such a thing nor will I speak so much as ex hypothesi if there must be for none need be ●or ought I know What I hope there are an hundred signes of things which have not any analogy at all with those things they signifie Baptist. Having thus blown away the strange mist whereby Mr. Cook endeavoured to thicken the air so that men might not discern clearly the true intent of those Scriptures Rom. 6. Col. 2. nor the truth at all in this point of total dipping I come now in answer to his and your and Mr. Blakes flat denial of any word or warrant for any representation and also to his demand p. 27. to shew how we gather from reason and your own authors and those very Sciptures you oppose the diping of the whole man over the head and under the water and that a similitude of Christs death burial and rising again to be represented by dipping into the water is signified there But first I must tell you I observe you know not greatly what to say among you against our urgings of a resemblance of Christs death and burial and resurrection from these Scriptures for some of you stand it out as much as you well can that there is not to be any representation of a death and resurrection as Dr. Featley and Mr. Cook both do the Dr. keeping at such a distance from it that to fence it farr enough from him he denies any such thing to be so much as signified Mr. Cook yielding that that very thing among others is signified and that the spiritual grace or thing signified is to be represented too only you must excuse him as to that piece of the spiritual grace all the rest but that he will give way to have resembled but fearing least it can hardly be so cleerly evaded but that t wil needs be proved against them that a death burial and resurrection must be represented they fall a proving it that there may be and is a death burial and resurrection reselmbled in their way of sprinkling and infusion as much if not more then in our way of dipping but either of them shift for themselves in severall wayes the Drs way wherein he proves there is a resemblance of death and resurrection in the manner of baptism as it is administred in the Church of England is this though the child be not dipped in water himself saith he yet the minister dippeth his hand in water und plucketh it out again when he baptizeth the infant where note that the Doctor doth conceive that though sprinkling may serve to represent a death and resurrection as well as our dipping yet it is upon this absurd account viz. in that there is a certain dipping accompanies their sprinkling whereby that resemblance is made viz. the divping the hand of the Administrator but Mr. Cook though he be not so gross as to imagine with the Dr. that the burying of the ministers hand wi●l serve instead of burying the persons body which is if any burial be at all to be buried in baptism yet he is as grosse in his conception another way while he goes about to prove sprinkling or infusion it self to resemble a death burial and resurrection as sufficiently as dipping and this too by such a coined Chymaera such a crude and immature imagination as is ridiculous viz. of the old worlds being drowned and buried by no more then sprinkling and the fall of rain for verily neither was the rain a resemblance of a death burial and resurrection or any thing like thereto nor yet was it the rain but the overflowing of waters by reason of the rain that drowned them and though that orewhelming was a lively emblem of death and burial as baptism is to be yet there was nothing that resembled a

see what opinion these men are of concerning your totall dipping and upon what ground yea though Mr. Tombs and others make so light of it and wash it over as well as they can yet Mr. Baxter wipes of all their varnish and represents it on its proper colour to the world in its own ugly hue and maintains it to be no lesse then meer Murder and you may prate a while and practise to if you please having your quiet advantages so to do in this distracted juncture of time but I hope an order will we taken with you in time according to your deserts is the right Kirk Government were once settled though hitherto you have the hap to scape Scot-free Baptist. If one were disposed to give no other answers then Mr. Tombes viz. that bathing is a remedy against diseases and that it is not necessary to be in cold water as vain as these are with Mr. Baxter they may serve to salve the cause sufficiently from any sore that Accrues to it from that much more vain and pedling prit●le-prattle in which Mr. Baxter reanswers him e. g. his learned conjectures about Coveteous Land-lords Physitians and his wretched wishes that they in hopes to have men dy apace do not divise countenance for the way of dipping and the divine verdit he vents on it as good for nothing but to dispatch men out of the world that are burthensome and to ranken Church-yards what Rotten Riff-Raff is all this if one should answer him according to his folly saying and coveteous Clergy men should me thinks be not much against it if it ranken Church-yards that the Parsons horse may have the bigger pasture I wish they have not a trick to favor it c. were it not as wise a wish as the other but I spare him lest I be like him though if he be not answered according to his folly I fear the man may be so wise in his own conceit as to suppose his folly to be wisdome Furtherwhat great store of small stir doth the man make about a warm bath wondering much where it should be prepared in private or in the Church and what stir it would require as if it were more difficult to build a bath a little wider and a great deal lower then a font then t is to build a steeple house and what room it would take as if the Church had rather retain her Rome then be rob'd of her room in removing that Romish relique of infants sprinkling and how dangerous this hot bath may prove too and become such a cooling card as may soon make men repent of the baptism of repentance unlesse they run home quickly or be brought to bed before the people as if it were more impossible to bath in baptism without danger difficulty and immodesty then it is to bath as thousands do in order to meer health and pleasure What frivolous quibling is all this what is the man made of brown paper and fit for nothing but to sit by the fire side in a pair of slippers that his body may be baptized neither in cold water nor warm but it must needs be his death without more ado I speak this not as intending to answer as Mr. Tombes doth but to note Mr. Baxters fidlings for whether bathing in cold water be a remedy against diseases or no I am not so far a Physitian as to know Mr. Tombes saies it is against some and Mr. Baxter very wisely confutes him by confessing the same saying onely First it is no universal remedy Secondly few diseases have cold bathes appointed them it should seem therefore some have and whether there be necessity to baptize in cold water or no I say not Mr. Tombes saies no and indeed I see not how degrees of cold and heat in the element can well vary the nature of the ordinance but this I say at least there is no necessity that I know to baptize in warm for my part I am one who as grievous as Christs commandement is to Mr. Baxter do winter and sommer usually baptize in rivers and ponds nor shall I go about to scape his scrape or Mr. Cooks either who as if a man were undone presently if but dipt in cold water and weather cryes out of freezing starving choaking stifling death murder c. by balking one bit of the truth in this point or disowning the way of dipping in cold water and weather for which dispensation sith t is as I have proved and Mr. Ba. cannot disprove the ordinance of Christ for all Nations at all times as people happen to be converted in them I know no season unseasonable no time at all untimely save when it is dispensed to one in time of infancy nor would it be then untimely as tedious as it is any more then circumcision that was a farre more bloody businesse were it strictly injoined to be dispensed to infants as that was and as this is to believers at riper years as for all the paines Mr. Baxter bestows against it Improving Mr. Cooks argument with all his might it is all meer babble and bawbling he tells us it is a desperate conclusion and a vile answer to say that if it be Gods way hee 'l save our lives how probable soever the danger may seem and that it is to begge the question I answer for my part I beg no question of him for I have proved the question already and can prove to his face that dipping is Gods way and will not be beholding to him to grant it and being so if this be to be vile and desperate to conclude that God will save our lives in his own way I le be more vile and desperate yet and conclude with the three worthies that for Gods way sake ventured one a baptism more bitter then this viz. baptismum flaminis not fluminis with fire not water more hot then this is cold our God is able to save our lives but if not be it known unto Mr. Baxter and all men that we are willing when we must to loose them in and for his way He tells us God hath appointed no ordinance contradictory to his great and moral commands and that we might as well have said to the disciples if it were Gods command to keep the Sabboth he should have said Sabbath had he either known the Hebrew or remembred himself for saboth is another thing for sabbath is rest but saboth or sabaoth is hosts as we may see in these places Mat. 12.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they need not have rub'd the ears of Corn for God could have sustained them without if it were a duty yet when it is inconsistent with a greater duty it is at that time a sin for it is alwayes a sin to prefer a lesse duty before a greater but the duty of self preservation is a natural moral duty and baptizing but positive As if circumcision were not as contrary to the duty of