Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	sin_n	word_n	4,593	5	4.4164	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65669	Infant-baptism from heaven, and not of men, or, A moderate discourse concerning the baptism of the infant-seed of believers whereunto is prefixed, a large introductory preface, preparing the readers way to a more profitable perusal of the ensuing treatise / by Joseph Whiston.	Whiston, Joseph, d. 1690.	1670 (1670)	Wing W1691; ESTC R38588	165,647	346

Circumcision in regard of these uses and ends is sufficiently evident and consequently must needs be the Sign and Token of the Covenant here injoyned since the laying aside of Circumcision Let us see it in the particulars First For the first use and end of Circumcision viz. It s being that solemn Rite and Ordinance by which persons were admitted into and incorporated in the Church or mystical Body of Christ as visible That Baptism is of this use and appointed for this end is expresly declared by the Apostle 1 Cor. 12.13 Secondly For the second use and end of Circumcision viz. to assure the party to whom it was applyed of the injoyment of the good things benefits and blessings promised in the Covenant That Baptism is of this use is sufficiently evident from that passage of Peter 1 Pet 3.21 where Peter having spoken of the salvation of Noah and his house in the Ark sayes he The like figure whereunto Baptism now saveth us and telleth us how it saveth both negatively and positively negatively it is not by washing the body from its outward filth but positively by giving or effecting the answer of a good conscience towards God through the resurrection of Christ from the dead What the Apostle means by this answer of a good conscience Interpreters are not agreed neither doth it concern my present purpose to determine that which I only intend is that by the resurrection of Christ through a right use and improvement made of Baptism a believing Soul comes to have a good conscience that is an acquitting conscience Now what use or improvement can be made of Baptism in order to the cleansing and purifying the conscience by means whereof it becomes good as the Apostle speaks but as it is looked upon and applyed as a Seal or an assuring Sign sealing and assuring to the Soul the remission of sin through the purchase of Christs death as declared valid and effectual by his rising from the dead this use and end of Baptism is also clearly implyed and held forth in the Apostles Exhortation to those trembling Jews Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or unto the remission of sin Now under what notion or consideration doth the Apostle exhort to Baptism respective to remission of sin It cannot be under the notion of a proper cause for Baptism is no proper cause of the remission of sin neither is it so much as a necessary condition as Faith and Repentance in the adult are for then none could receive remission of sin without it but that is false as is evident in the case of the Thief upon the cross and the like is the case of many others who are converted immediately before death Neither doth he exhort to it barely under the notion of a Sign that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyes some reference that Baptism hath to remission of sin beyond what it would have were it only nudum Signum a bare Sign or representation of the remission of sins by the blood of Christ and therefore he must needs exhort to it under the notion of a Seal or assuring Sign And for the further clearing up of this let the case and condition of these trembling Jews be considered as they had sinned in crucifying of Christ and were under the guilt of that sin and under an Obligation to suffer deserved punishment so they were under a deep sence of that their sin and that wrath or punishment due to them upon the account thereof Now as the Apostle exhorts them to repent with which a saving faith in Christ must be supposed to concur with a direct reference to their obtaining remission of sin in foro Dei so he exhorts them to be baptized with a peculiar reference to the pacification of their consciences that they might not only have remission of sin in the Court of Heaven but have that remission sealed and confirmed to them to the quieting their afflicted consciences or to the working in them good consciences But that is a second use and end of Baptism Thirdly For the third use and end of Circumcision viz. To oblige and ingage the persons to whom it was applyed to a due and faithful performance of all consequent duties required in the Covenant This is true also of Baptism Baptism is not only a sealing or confirming Sign but an obliging Sign by it the person baptized is obliged to take God in Christ for his God and give up himself to him in universal and constant obedience to his will This is clearly held forth in that Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the Name of the Father Matth. 28.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into Christ Gal. 3.27 But this I suppose will be granted on all hands I need not stand upon it Fourthly For the last use and end of Circumcision viz. To be an outward Sign or badge of that covenant-relation the Soul was taken into with God in Christ whereby the person was known and taken notice of as visibly belonging unto God as one of his covenant-people This again is true of Baptism hence those that are baptized are said to put on Christ Gal. 3.27 As many as were baptized into Christ have put on Christ they visibly appear as Members of his mystical Body as contradistinguished from the non-baptized from all it evidently appears that Baptism is indeed that Ordinance appointed by our Lord Christ under the new Testament serving to and performing of those uses and ends with reference unto which a Sign or Token in the general was annexed to the Covenant established between God and Abraham and his Seed in their Generations But let that suffice for the fourth particular Lastly That this Command doth alike oblige believing Gentiles respective to Baptism that it did the Jews respective to Circumcision As it obliged the Jews during that first Testament administration to be circumcised themselves and see that their Infant seed were circumcised with them so it doth still oblige believing Parents to be baptized themselves and see that their Infant-seed be baptized with them This is evident from the consideration of two things in the Command First The extensiveness of it it reaches Abraham's Seed in their Generations as we have afore proved Secondly The applicability of it as more generally laid down to Baptism as well as to Circumcision And for the clearing up of this let it be carefully observed that the Command obliging Abraham and his Seed in their Generations to keep the Covenant meaning as before noted the Token of the Covenant did not at all intimate much less determine what that Token should be it only constitutes the general duty of Abraham and his Seed in their Generations respective to the Token of the Covenant whatever that should after be determined by God himself to be the words are plain and express Thou shalt keep my

in some sort the more especially seasonable at such a time as this But suppose notwithstanding what hath been said the sending abroad of these Papers at this time should by any be judged unseasonable I have three things yet further to offer for my vindication First I considered that for the Mind to hang in suspence and lye under the pressure of fluctuating uncertainties about the mind and will of Christ relating to the discharge of duty is at any time greivous but more especially when the hand of God is lift up and that I know is the case of some truly conscientious Christians in reference to the practice here pleaded for and I judged it my duty to yield unto them what relief my mean ability would reach unto Secondly I considered that saying of the Wise man He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap Eccles 11.4 And whether I might live to see a more seasonable time was altogether uncertain unto me and for me to observe the Wind and stand gazing on the Clouds till overtaken by the night of death where no man can work and laid to sleep in the dust and thereby have lost my season for the sowing the Seed that Seed of which I may and must say it is Meshee as that word Psal 126.6 is rendred by Junius and some others it is Semon acquisitum Semen aliunde comparatum Seed that I have through Grace obtained from anothers store I hope I may truly say from his who as the Apostle saith Ministers seed to the sower and bread to the eater and that to use the Author aforementioned his words Prece pretio yet not so much of Silver and Gold as of that which by the Testimony of the Holy Ghost himself is the issue of much study viz. weariness and I may add wearing away of the flesh I was saying should I have observed the Winds and stood gazing on the Clouds till lost my season to sow this same Seed contained in the ensuing Treatise I could not have expected to reap when the Harvest comes what now through Grace I can in some measure live in the comfortable expectations of seasons lost though someting unseasonable prove a loss to the Husbandman when the harvest comes Thirdly The sending forth these Papers was necessary to prepare a way to and lay a foundation for a few practical sheets which if the Lord vouchsafe life and opportunity may follow wherein I intend as the Lord shall assist to make a more full enquiry into these four things First What are the Reasons of Gods appointing the application of the Token of the Covenant to the Infant seed of his people Secondly What are the benefits and advantages arising to them thereby Thirdly What is the duty of Parents towards their Children as incorporated by Baptism into the Mystical Body of Christ as visible And fourthly What is the improvement that Children themselves may and ought to make of their Baptism applyed unto them in their infancy as they grow up to years of maturity which things I could not fitly speak unto before their Covenant-interest and right to the Sign and Token of the Covenant arising therefrom was proved so that the appearing thus in publick in the defence of the practice of Infant-baptism was in some sort necessary unto me Secondly Another thing I conceive necessary for the preparing the Readers way to a more profitable perusal of the insuing Treatise is to make some enquiries what may have had and still hath too great an interest in the so far prevailing of the judgment and practice of lying opposite to that here pleaded for 't is I confess something strange to me whence it should come to pass that so many and those at least many of them truly conscientious Christians should at so easie a rate part with and give up their Childrens priviledge as to interest in the Covenant and the Token thereof and so readily take up an opinion and practice divesting them thereof Three things have often occurred to my thoughts as rendring this matter of wonder unto me First The plain evidence as to my understanding given in by the Scriptures to that their priviledge Secondly The utter silence of the Scriptures as to any express yea or plainly deduced consequential denial of it to them Thirdly That tenderness of affection natural and sure Grace destroyes not Nature to Parents towards their Children Hence notwithstanding what is urged on their parts from the Scripture yet I cannot but conceive there is either something wholly excentrical to the Question it self or some irregularity in the management of their enquiries in reference thereunto that hath had and still hath a considerable interest at least in manyes rejection of the Truth pleaded for and their imbracing the opinion and practice opposite thereunto Now it may not be altogether unprofitable to make some inquiry what that should be that so the Reader being forewarned may disintangle himself and have his mind more free to attend to and impartially weigh what is here tendered to him and upon a serious enquiry I conceive these six things may be assigned as of the importance mentioned First I cannot but think it must in part be imputed to a want of that tenderness of affection on towards Relations attended with the want of a right apprehension and true sense of the worth and excellency of spiritual Blessings and Covenant-priviledges that Christians ought to labour after the Apostle mentions it as one of the evils of the last times That men shall be without natural affection Now though this evil prevail not in the hearts of truly gratious Souls to a predominancy as it may and doth in the hearts of such who have only a form of Godliness yet it is too usually found that truly gracious Souls are more or less corrupted by the Epidemical evils of the times and places where they live in infectious times their blood and humors may be vitiated and corrupted to the producing of some evil symptomes upon whom yet the infection prevails not to the breaking out into a Disease to the taking away of their lives Thus I cannot but think that this evil of the want of natural affections too far prevails in though it prevails not over truly gracious Souls to the giving a very great advantage to the so far spreading of the opinion and practice aforementioned yet I do not say neither would I be understood as though I did suppose that this same evil hath been or is the cause or occasion of all their rejection of the practice pleaded for and complying with the opposite opinion and practice who yet do reject the one and imbrace the other I do not doubt but there are many among the contrary minded who are persons of much tenderness of affection towards their Children and have in a good measure a right apprehension and due sence of the worth and excellency of spiritual Blessings and Covenant-priviledges nor