Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	baptism_n	circumcision_n	infant_n	2,369	5	9.6980	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81727	Gospel-Glory proclaimed before the sonnes of men, in the visible and invisible worship of God. Wherein the mystery of God in Christ, and his royall, spirituall government over the soules and bodies of his saints, is clearly discovered, plainly asserted, and faithfully vindicated, against the deceiver and his servants, who endeavour the cessation thereof, upon what pretence soever. / By Edward Drapes, an unworthy servant in the gospell of Christ.	Drapes, Edward.	1648 (1648)	Wing D2139; Thomason E472_27; ESTC R205811	164,938	187

Arguments First Those persons are onely to be baptized whom Christ gave Arg. 1 Against infant Baptisme a Commission to his Disciples to baptize But Christ gave a Commission to his Disciples to baptize none but visible professors of the Gospell of Christ Ergo Onely professors of faith are to be baptized and so not children because they cannot professe faith The major or the former proposition is evident for if they baptized others then Christ commanded them they set up an Ordinance of their owne and were guilty of will-worship and taught for the Doctrines of God their owne traditions If any one shall deny this I desire he would shew me in the Scripture where the Lord Jesus hath declared his approbation of any mans setting up an Ordiance in his owne house which he himselfe enjoyned not with the reasons for such an assertion and we will fully consider of the matter The second proposition is likewise cleare if we consider the Commission given to his Disciples to baptize we shall see the persons expresly denominated to be believers as first that in Mathew where Christ saith Goe teach all Nations baptizing them From whence many though exceeding ignorantly lay a foundation for infant sprinkling concluding all nations are to be baptized and infants are a part of nations therefore to be baptized not knowing they may as well conclude all Heathens Infidels Barbarians Idolaters and the worst of men or any part of the Nations may be baptized by the same argument but the truth is these words are a cleare deniall of infant Baptisme for they are first commanded to teach the Nations and then baptize them that is to say them that are taught as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 included in the verb and that this may appeare to be the cleare minde of the spirit we will shew you it cannot be meant otherwise for if he meanes not them that are taught then they have a command to baptize unbelieuers which surely no man that pretends to know Christ dares to affirme But say some they are to baptize those that they teach which teaching is Object their outward declaration of the Word so that to whom they outwardly preach the word they may administer baptism To this I answer first This is not the true meaning of the word taught for the word signifies so to teach as to make Disciples they Sol. were to make Disciples as instruments in the hand of God as co-workers with the Lord and them they were to baptize and if it should bemeant to al to whom the Word was to be preached whethey believe or no this excludes Infants except we affirme we are to preach the Gospel to Infants of daies that are not capable of understanding our words which I think will never be-proved and as it excludes them it includes all unbelievers who hear the word and obey it not which is contrary to truth Again in that Scripture in Marke Goe preach the Gospel to every creature and he that believeth and is baptized shall be saved Faith is still put before Baptisme if any shall yet say Christ gives a Commission to Baptize any other then Believers let them set down where it was given and when and we will seriously weigh that Commission The second and last argument I shall at present propound though the first alone is sufficient against Infants Baptisme is this That which confounds the Church and the world making them both one is altogether unlawfull But Baptisme of Infants doth confound the Church and the world together therefore unlawfull The first is evident and so is the second if we consider that all men by naturall generation are but of this world naturall a naturall man begets a sonne in his own likenesse no man is born a Saint by virtue of his naturall birth the children of Believers and unbelievers are all in one state in respect of visible appearance But may some say that children of Believers are in the Covenant and so Object are not of the world therefore they may be Baptized If they are in the Covenant they are either in the Covenant of grace or some outward Covenant of Church Ordinances if any Sol. say they are in the covenant of grace I say they are all of them so or some of them so that all are not so consider what is said of Esau Ro. 9. and indeed election is no ground of Baptisme to be administred but profession but if you say they are in an outward Covenant I demand the proofe of such a Covenant in the Gospel but if any say there was an outward Covenant of Churchfellowship with Abrahams natural seed so now with the natural seed of all believers be not too hasty in your conclusions consider the Scripture there is now no Seed of Abraham according to the flesh who are the onely people of God but if we believe we are Abrahams children so that as Abrahams naturall seed enjoyed many jewish priviledges so now Abrahams spirituall seed enjoy spirituall priviledges Abraham was in a double capacity as a Father of many Nations in the flesh to whom pertained Circumcision the giving thelaw c. as a Father of the faithfull and so believers are only his seed But the promise is said to be unto them Acts 2. 38. The promise is to you Object and to your children therefore if the promise be unto them why may not they have the Seale of the promise Consider in answer to this two things 1. Those to whom the promise is made are commanded first Sol. to repent and be baptized so that if the bare being in the promise without reference to faith was a sufficient ground for the Apostle to baptize them I see not to what purpose he exhorts them first to repent Secondly consider the restriction of the promise 't is even to as many as the Lord our God shall call which must be restrained only to them whether you take the promise to be meant of remission of sins for this is given to no man but upon believing or if you mean outward ordinances they are onely for the called baptisme Church fellowship breaking bread prayer all are for the called who are onely able to act faith in them But children were circumcised and Baptisme comes in the roome of Circumcision Object therefore may children be baptized This reasoning from Circumcision to Baptisme of Infants will not hold for if you say the ground of both is the same and say they were circumcised because in the Covenant and so children Sol. Baptized if by Covenant you mean the promise of eternall life that was not the ground of circumcising any for many were in that covenant that were never circumcised for in truth 't was not the Covenant but the command of God that was is the ground of submitting to any Ordinance but if you say the Covenant was an outward promise of

Scripture is most strangely perverted from whence many soules take advantage to propagate their owne delusions That we may a little manifest the truth of this Scripture wee are to consider what it is to know Christ after the flesh if you say to know Christ after the flesh is to know him as dying at Jerusalem I say thus we are alwaies to know him neither doe we know him at all truly except we so know him and if you meane the knowledge of him in any Ordinance of the New Testament that is to know him according to the spirit But to know Christ after the flesh is to know him after a carnall manner in a way of distinction or outward priviledge by a fleshly relation for thus Paul once knew himselfe According to the flesh to be an Israelite circumcised the eight day and not a sinner of the Gentiles Thus did they know Christ to be of the natural seed of Abraham that went forth preaching peculiarly to the Jewes Who said Salvation is of the Jewes but now they knew him not after those fleshly distinctions for now there is neither Jew nor Gentile bond nor free Barbarian nor Scythian Male nor female but all are one in Christ Iesus therefore saith Paul verse 17. If any man be in Christ he is a new Creature old things are past away that is to say the priviledges the Iewes have by birth and that old administration therefore saith Paul We serve God not in the oldnesse of the letter but in the newnesse of the spirit not in a fleshly manner but spiritually so that this Scripture doth not in the least speak against baptisme or breaking of bread but against the fleshly priviledges that many Iewes boasted of which were done away in Christ But the Scripture saith If yee be dead with Christ from the rudiments of the world why as though living in the world are yee subject to ordinances Object Touch not tast not handle not which all are to perish with the using after the commandements and doctrines of men which directly speakes against Ordinances how then can you plead for the ordinance of water Baptisme or any other outward Ordinance Col. 2. 21. If thou didst but consider what Ordinances he speakes against Sol. thou wouldest have spared this objection he forbids the rudiments of the world the doctrines and commands of men in the things of God these are not by Saints to be tasted touched nor handled for they perish in the using that is to say we reape no benefit by them but we suffer losse in the use of them but I hope no man will say we are not to touch the doctrines ordinances and commandements of Christ if they shall not onely Baptisme but faith and spirituall worship must not be touched for these are the doctrines of Christ and the same Apostle that forbids these earthly sinfull commands himselfe praises the Corinths For keeping the Ordinances he delivered to them 1 Cor. 11. 2. which he received of Christ It is true the Apostles did practise Baptisme of water but they did it Object only as an outward Ceremony of Johns baptisme which was not easily layd down and so they practised Circumcision That the Apostles and Disciples did practise baptisme I have already Sol. proved and not upon Johns but Christs accompt And I say again they did it as a command from Christ for if they had done it only as a Ceremony how comes it to passe Peter commands the Gentiles to be baptized who were ignorant of Iohns baptisme and how comes it in the Disciples Commission as I have more largely before proved it to be Again if it was only practised as a Ceremony I desire thou wouldest shew me where how or when this Ceremony ended surely 't was not by fire baptisme as is most evident from Acts. 10. Yea this is evident all Ceremonies that pointed at a Christ to come ceased in Christ but baptisme as I have before proved hath its institution from Christ as risen from the dead but for a more clear and distinct answer I say it is true that the Apostle did circumcise Timothy in the Gospel yet notwithstanding the ground or accompt whereupon he circumcised is farre different from the ground of the administration of baptisme for if you consider it you will finde that Paul did not circumcise Timothy but upon the desire of the Elders of Jerusalem for the satisfaction of the Jewes Paul being to goe to them that he might have the more advantage to gaine upon them did this for if you observe it Timothy's mother was a Jew and so of right he ought to be circumcised Paul had the greater care to doe it least they should have refused to admit him into their company But oh how far different was the administration of baptisme performed by virtue of Christs command as I have plainly proved before not to please any but in obedience to Christ Again this was only once and only to one that we read of practised For afterward when they would have Titus to be circumcised Paul would not give way to it no not at all when the Galathians pleaded for it he expresly told them if they were circumcised Christ should Profit them nothing Now doe I demand of thee to shew me where the Scripture saith that baptism was administred to please man or where you finde the Lord by the Scripture forbidding the use of it or disannulling the practise of it So that for any one to conclude baptism was used because it was a ceremony that ought but could not easily be laid down is but a bare affirmation which hath no colour of truth or proofe and if any one shall affirme it is so I pray him in love to give me the grounds and reasons from the Scriptures for such an assertion to which I here promise in the strength of the Lord to returne a further answer But some other object from Matth. 28. That the disciples are there commanded Object to baptize into the name not in the Name of the Father c. that is into the virtue of the Father or into the Father himself which is only true in the baptism of the spirit so that that baptism cannot be meant a baptism of water I have already proved that the Apostles did not by any act of Sol. theirs give the Spirit for they did only publish to the eare it was the Lord spake to the heart they baptized with water but Christ with the holy Ghost and fire it was the work of Paul to plant and Apollo to water but only of the Lord to give the blessing So that the true understanding of these words are that the disciples were commanded to preach the Lord Jesus and his name and to baptize them into that name that is to say to dip them into his profession to seperate them unto the Lord and therefore Paul saith were you baptized into the name of Paul that you so much boast your selves to be of