Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	dead_a	life_n	raise_v	9,308	5	6.9695	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62868	Felo de se, or, Mr. Richard Baxter's self-destroying manifested in twenty arguments against infant-baptism / gathered out of his own writing, in his second disputation of right to sacraments by John Tombes.	Tombes, John, 1603?-1676.	1659 (1659)	Wing T1806; ESTC R33836	48,674	44

true Evangelical repentance I mean still such as hath a promise of pardon and salvation but all that are baptized must renounce the world flesh and devil of which we shall have occasion to say more anon Argum. 4. They that profess to be buried with Christ in baptism and to rise again do profess true repentance but all that are baptized must profess to be buried with him and rise again therefore c. The major is proved in that to be buried and risen with Christ signifieth A being dead to sin and alive to God and newness of life and it is not onely an engagement of this for the future but a profession also of it at the present This with the rest we thus prove Col. 2. 11 12 13. In whom ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead and you being dead in your sins and the uncircumcision of your flesh hath he quickened together with him having forgiven you all trespasses Where note 1. that this is spoken to all the Church of the Colossians and therefore they are presumed to be what they profess and appear to be 2. That the putting of the body under the water did signifie our burial with Christ and the death and putting off of our sins and though we now use a less quantity of water yet it is to signifie the same thing or else we should destroy the being of the Sacrament So also our rising out of the water signifieth our rising and being quickned together with him 3. Note also that it is not onely an engagement to this hereafter but a thing presently done They were in baptism buried with Christ and put off the body of sin and were quickned with him and this doth all suppose their own present profession to put off the body of sin and their consent to be baptized on these terms The like we have in Rom. 6. chapter 4. 5. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death therefore we are buried with him by baptism into death that like as Christ was raised from the dead by the glory of the father even so we also should walk in newness of life for if we have been planted together in the likeness of his death we shal be also into the likeness of his resurrection Here also it is evident 1. that all the members of the visible Church are supposed to be baptized into Christ and into his death so to be buried with him by baptism into death planted together into the likeness of his death 2. And that this is not supposed to be onely an engagement for the future but a present entrance into the state of mortification and vivification wherein they were to proceed by newness of life and therefore verse 5 6 7 8 11. they are supposed to have the old man crucified with Christ that the body of sin might be destroyed and that henceforth they should not serve sin and that they are so dead as to be freed from sin as to the servitude thereof And that they must reckon themselves dead to sin but alive to God He that readeth the whole chapter with judgement and impartialitie will soon discern that true repentance and abrenuntiation of the service of sin was to be professed by all that would be baptized and that thereupon they sealed their own profession and covenant by the reception of baptism as Christ sealed his part by the actual baptizing them and that hereupon they are by the Apostles all called and supposed such as they professed themselves to be Argum. 5. If it be the very nature of baptism to signifie and seal both the present putting off the body of sin and present putting on Christ then the profession of true repentance must needs precede or concur with baptism but the former is certain of which more anon I conclude then that both Scripture and the very signs themselves and the common consent of the Church do shew that true repentance and present repentance must be professed by all those that we may baptize Pag. 62. Argum. 2. My first Argument was from the necessity of a profession of true repentance The 2. shall be from the equipollent terms a description to the thing described thus We must baptize no man that first professeth not to believe in God the Father Son and Holy Ghost But no Infant professeth to believe in God the Father Son and Holy Ghost therefore we must baptize no Infant The minor is manifest by sense The major is proved from Matth. 28. 19. where this is made the form of the words in baptism or at least the end and that which we must insist on Calvin on the words yields the Anabaptists that faith is put justly before baptism nam alioqui mendax essot figuraque remissionem peccatorum spiritus donum afferes incredulis qui nondum essent Christi membra For otherwise he should speak false and the figure should bring remission of sins and the gift of the spirit to unbelievers who were not members of Christ And that non abs re Patris Filii spiritus expressa hic fit mentio quia aliter baptismi vis apprehendi non potest quam si a gratuita patris miserecordia initium fiat qui nos per filium sibi reconciliat deinde in medium prodeat Christus ipse cum mortis suae sacrificio tandem accedat etiam Spiritus sanctus per quem nos abluit regenerat denique suorum omnium bonorum consor●es faciat Not from the matter here is express mention made of the Father Son and Spirit because otherwise the efficacie of baptism cannot be apprehended but by beginning from the Fathers free mercy who reconciles us to himself by his Son and then that Christ himself come between with the sacrifice of his death and then at last the holy spirit also approach by which he washeth and regenerates us and last of all makes us partakers of his benefits It appeareth by comparing Matth. 28. 19. with Rom. 6. 3. and 1 Cor. 1. 13 14 15. and 10. 2. that to be baptized into the name of the Father Son and Holy Ghost is not onely to be baptized by their authority but also to be thus initiated into the relation which the Church standeth in to them and to be consecrated to the Father Son and Holy Ghost as Musculus Diodate the assembly of Divines Annotations and the generality of expositors do express See Doctor Hammond Pract. Catech. lib. 6. 5. 2. And especially on Matth. 28. 19. Grotius at large and that it comprehendeth or presupposeth a profession of believing Son and Holy Ghost For no man can devote himself solemnly by our ministry to

any thing in the world be so and no man can profess to be maried to Christ that doth not profess to take him for a husband Therefore for my part I never intend to baptize any without profession of saving faith Amen And let the Lord God say so too that Mr. B●xter may baptize no more Infants nor defend so palpable an abuse but may wipe away the reproach he hath cast on Gods people and ordinance He goes on thus Pag. 100. Argum. 10. If Paul account all the baptized Saints or Sanctified men dead with Christ and risen with him such as have put on Christ sons of God by adoption Abrahams seed heirs according to promise and justified then they did all profess a true justifying faith But no Infant did profess a true justifying faith if they did let it be sh●wed when and where and to whom therefore no Infant was then baptized nor are now to be The antecedent Master Blake confesseth and I shall prove it by parts The consequence is that which lyeth chiefly on me to prove and I shall do both together The Apostle in the beginning of his Epistle to the Corinthians and in many other places calls the whole Church Saints 1 Cor. 6. 11. He saith to them but ye are washed ye are sanctified That part of the antecedent then is certain the consequene I prove thus There are none called Saints in all the New Testament but onely such as were in heart devoted to Christ by a saving faith or professed so much therefore the word Saint in this case must signifie onely such If any will prove a third sort of Saints viz. such as profess a faith not saving they must do that which I never saw done The first and most famous signification of the word Saints or Sanctified in the New Testament is onely of them that are in heart devoted to Christ by true faith therefore the borrowed or Analogical or less proper signification call it what you list must be of that which hath the likeness or appearance of this and that is onely the profession of it Profession maketh Saints visible or by profession as hearty dedication to God by faith maketh real or heart Saints Master Blake addeth we read of Churches of the Saints 1 Cor. 14. 33. And they were taken to be Church-members as soon as they made profession as they ceased to be Jews or Pagans and took them to the way of Christianity as we see Acts 2. Acts 8. 12. 13. 38. Answ. 1. They renounced the way of ungodliness and wickedness in general by a profession of repentance as well as the way of Paganism and Judaism in particular There were no Christians that professed not repentance towards God from dead works 2. We believe that there were Churches of the Saints and therefore that none should be of the Church that profess not to be true Saints But prove if you can that there was ever either Church or Church-member called Saints in Scripture that had not either special sanctity or a profession of it And as for those Acts 8. you cannot prove that any of them were either called Saints or baptized without a profession of a justifying faith as shall further be shewed afterwards The Galatians I find not called Saints but to call them a Church of Christ or believers is equipollent and what Saints were they Why they were all the sons of God by faith in Christ Jesus having been baptized into Christ and put him on and were all one in him and were all Abrahams seed and heirs according to the promise Gal. 3. 26 27 29. A Church in Scripture sense is a society of men professing true saving faith And thus we see what a Church was and what Saints were and what believers and Disciples were supposed to be by the Apostles and what is the signification of these words in Scripture for they are all of the same extent Thus much I have said to prove that all the baptized are accounted Saints and therefore professed a saving Sanctity The second title which I mentioned follows of which I shall be more brief All the baptized are accounted to be dead and risen with Christ even dead to sin and risen to newness of life therefore they all profess a saving faith The proof of this is full in the two Texts already cited Rom. 6. and Col. 2. 11 12. Rom. 6. 3. c. How shall we that are dead to sin live any longer therein Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Therefore we are buried with him by baptism into death that like as Christ was raised up from the dead by the glory of the Father so we also should walk in newness of life For if we have been planted together into the likeness of his death we shall be also in the likeness of his resurection knowing this that our old man is crucified with him that the body of sin might be destroyed that hence forth we should not serve sin for he that is dead is freed from sin Now if we be dead with Christ we believe that we shall also live with him Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord Here is a full report of the use of baptism and the profession of all that are baptized and the state they are supposed to be in So that I cannot speak it plainlyer then the words themselves do So Col. 2. 11 12. which I shall not stay to recite because it is to the same purpose and before cited The third title mentioned in the argument is this All that are baptized have professedly put on Christ therefore they have professed saving faith The Antecedent is expressed Gal. 3. 23. for as many as have been baptized into Christ have put on Christ the consequence is proved in that to put on Christ heartily is to be made true partakers of him and living members of him therefore to profess this is inseperable from the profession of saving faith yea by that faith he is truly put on Putting on Christ is the same with putting on the new man which after God is created in righteousness and true holiness being renewed in the Spirit of our minds Ephes. 4. 20 21 22 23 24. Col. 3. 10. It is putting on the new man which is renewed in knowledge according to the image of him that created him and putting on the Lord Jesus Christ is put for the state of Sanctity in opposition to a fleshly life Rom. 13. 13 14. Saith Calvin on this Text induere Christum bic significat virtute spiritus ejus undique nos muniri qua idonei ad omnes sanctitatis partes reddamur sic enim in nobis instauratur imago Dei quae unicum est animae ornamentum Respicit enim Paulus ad vocationis nostrae finem quia Deus nos adoptans in corpus unigenti filii sui inserit