Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	repentance_n	sin_n	taylor_n	40	3	16.0768	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47591	Light broke forth in Wales, expelling darkness, or, The Englishman's love to the antient Britains [sic] being an answer to a book, iutituled [sic] Children's baptism from Heaven, published in the Welsh tongue by Mr. James Owen / by Benjamin Keach.	Keach, Benjamin, 1640-1704.	1696 (1696)	Wing K75; ESTC R32436	280,965	390

have done your Business but Sir doth not this Argument of yours as strongly prove that all wicked and ungodly people may be baptized also ye Swearers Whoremongers Murderers yea the worst of Men for can we think there were none such in Jerusalem Iudah nor in all the Regions round about yea that we may baptize Pagans and Infidels for no doubt but there were some of all Nations at Jerusalem 2. You affirm that John baptized the whole Nation of the Jews even every Man Woman and Child or else I mistake you now if this were so how it is said that Christ made and baptized more Disciples then John John 4. 1. John 3. 26. 't is said that Jesus baptized and all Men came to him How did John baptize all and Christ baptize more of the People then John what think you were they rebaptized certainly you will make them all proper Anabaptists besides if John baptized all the Jews where were those three thousand that St. Peter and the other Disciples baptized Acts 2. 40 41 42. were they not dwellers at Jerusalem and notwithstanding Christ baptized more Disciples then John yet 't is said Acts 1. 13. that the number of the Disciples that were at Jerusalem were but about one Hundred and Twenty 3. I have shewed that according to Scripture Rhetorick frequently by a Synecdoche a part is put for the whole and sometimes the far lesser part also 'T is said All the Cattel in Egypt died Exod. 9. 6. that is all that were in the Field Also Christ saith When he was lifted up he would draw all men unto him Joh. 12. 32. Doth that intend all universally So Paul saith All seek their own And Christ saith Ye shall be hated of all men for my name sake See these Scriptures Exod. 32. 3 26. Jer. 6. 3. 1 Cor. 10. 7. Isa 2. 2 3. Acts 2. 5. See Glassius Illiricus and other Tropical Writers Also read Philologiae Sacra and our last Annotators on the Holy Bible called Pool's Annotations on this Text. The Term All say they here twice repeated is enough to let us know that 't is often in Scripture significative no farther than Many For it cannot be imagined that every individual Person in Jerusalem and the Regions round about Jordan went to hear John the Baptist but a great many From hence it appears That it is no ground for Mr. Owen to affirm that by all Jerusalem and all Judea c. must be intended every individual Person both Men Women and Children but rather some of all Sorts Degrees Sexes c. It shews that Multitudes went to hear him and many were baptized by him in Jordan confessing their Sins with unfeigned Repentance But you say the Text doth not tell us what manner of Confession this was whether in Words or Works Their submission to Baptism was an actual Confession of their Uncleanness and that they stood in need of Washing it cannot be thought that it was a Confession in Words because one Man could not receive a particular Confession from the whole Country if they made a Confession in Words It is like one made it in the Names of others even as the Priests did in the Names of all the People Levit. 16. 21. Thus the Parents might confess their Sins for themselves and their Children c. 1. Ans. Let Mr. Baxter's Arguments serve to confute you here he tells you That from Scripture and the universal Practice of the ancient Church That Faith and a Confession of Faith yea a verbal Confession was requirad oi all that were baptized With the heart man believeth and with the mouth confession is made to salvation Rom. 10. 10. 2. Certainly you are strangely left to blindness of Mind about this Matter Did ever any Man except your self and one Mr. Excel whom I answered lately affirm That all ungodly and unbelieving Men and Women that were willing to be baptized were proper and fit Subjects of Sacred Baptism For all Men may see that this Argument of yours is for their Baptism and as forcible to prove they ought to be baptized as 't is to prove the Baptism of Infants For if John baptized all the whole Country even every individual Person then Ministers now may baptise all in all Nations even all the World let them be what they will Turks Pagans Infidels Swearers Drunkards and Idolaters Thieves Murtherers if they will but promise to turn from their Sins and repent whether they do it or no yet if your Argument be good they ought to be baptized But how contrary to this is that which all your Brethren generally assert viz. That in the Primitive Times when the Gospel was first preached and Churches planted all that were first baptized were Believers Saints and godly Persons and upon their Faith their Children were as they say baptitized also which is that we deny tho' they are right as to what theyspeak in respect of Believers themselves but siuce we have so fully refuted what you say of Baptizing adult Persons that are Unbelievers I will say no more of that in this place 3. 'T is evident what you affirm is false viz. That John baptized the whole Country even every individual Person and that by a plain Instance Is it not said That the Pharisees and Lawyers rejected the counsel of God against themselves being not baptized of him Luke 7. 30. That is faith our Annotators not receiving John's Doctrine of Repentance for the remission of Sins and bringing forth Fruits worthy of amendment of Life not submitting to Baptism as a Testimony of such a Repentance For John's Baptism signifieth his whole Administration See Pool's Annotations on that Place All may see what a kind of Confession it was John's Baptism required it was more than a verbal Confession of Sin even the Fruits of a changed Heart and a new Life And where this Doctrine of his was not received and these Fruits appeared not John would not baptize them And now to conclude with this Chapter in opposition to what Mr. Owen saith from the whole it clearly doth follow That John Baptist did not baptize the whole Country nor any one Infant no not any one Person but such who believed and seemed at the least to bring forth Fruits meet for Repentance And as he says John's Baptism was the beginning of the Gospel of Jesus Christ it followeth that no Infant ought to be baptized and that the external Privileges of the Gospel are restrained and not so large as were the outward Rites and Privileges of the Jewish Church tho' the Spiritual Privileges of the Gospel are larger and more extensive than those of the Law were CHAP. XVI In which it is proved That the Children of the Faithful as such ought not to be baptized because 't is said whole Housholds were baptized Being an Answer to what Mr. James Owen hath said in his 13th Chapter and so a Confutation of his Tenth Argument for Infant Baptism MR. Owen saith it was God's way from

granted Case among all Christians that a Profession is thus necessary the Apostles and Antient Church admitted none without it Pag. 17 21. Again he says Pag. 24. We find when John Baptist set up his Ministry he caused the People to confess their Sins And whereas some say that John baptized them that he calleth a Generation of Vipers I answer saith he we will believe that when they prove it It seems rather that he put them back as to those Acts 2. 37. Saith he It is plain that they made an open Profession if you consider 1. That they were openly told the Doctrine which they must be baptized into if they did consent 2. It is said they that received the Word were baptized 3. It is as certain therefore that they first testified their glad reception of the Word 4. VVe may not imagine that Peter was God or knew the Hearts of those thousands and therefore he must know it by their Profession that they gladly received the VVord 5. Their own Mouths cry out for advice in order to their Salvation 6. It had been absurd for the Apostles to attempt to baptize Men that had not first professed their Consent 7. The Scripture saith he gives us not the full Historical Narration of all that was said in such Cases but of so much as was necessary 8. The Institution and Nature of the Ordinance tells us that Baptism could not be adminisired without a Profession to the Adult for they were to be baptized into the Name of the Father Son and Holy Ghost Therefore were to profess that they believed in the Father Son and Holy Ghost c. Pag. 25. 9. The constant practice of the universal Church hath given us by infallible Tradition as full assurance of the order of Baptism and in particular of an express Profession and Covenant then made as of any Point that by the Hand of the Church can be received Pag. 26. 10. And it was in those days a more notorious Profession to be so Baptized and to joyn in the Holy Assemblies then now it is when the Profession of Christianity did hazard Mens Liberties Estates and Lives to be openly then Baptized upon covenanting with God the Father Son and Holy Ghost c. Moreover saith he it is said of all that were Baptized being then at Age that they first believed and how could the Baptizers know that they believed but by their Profession pag. 26. Yea 't is said of Simon Magus that he believed and was baptized which though he might really have some historical Faith yet implyeth that he openly professed more then he indeed had or else he had scarce been baptized which hath caused Interpreters to judge that by Faith is meant a profession of Faith And if so then sure a profession of Faith is still necessary p. 27. Yea saith he Christ in his Commission directeth his Apostles to make Disciples and then baptize them promising that he that believeth and is baptized shall be saved And who can tell whether a Man be a Disciple a Believer or an Infidel but by his Profession How was it known but by their Profession that the Samaritans believed Phillip preaching the things concerning the Kingdom of God and the name of Jesus Christ before they were baptized Acts 8 12. Phillip caused the Eunuch to profess before he would baptize him that he believed that Jesus Christ was the Son of God c. Saul had more then a bare Profession before baptized Acts 9. 15 17. Also Cornelius and his Company had more then a Profession for they had the Holy Ghost poured on them speaking with Tongues And it was such a Gift of the Spirit that caused the Apostle to conclude that God had granted the Gentiles Repentance unto Life Acts 11. 8. The Converted Gentiles Acts 13. 48. shewed their belief and gladness p. 27. Gods Order is to the Adult saith he first to send Preachers to proclaim the Gospel and when by that Men are brought so far as to profess or manifest their Eyes are opened and that they are turned from darkness to light and from the power of Satan unto God then they must be baptized for the remission of Sins As their Sins are not forgiven them till they are converted Mark 4. 12. so they must not be baptized till they profess themselves converted seeing to the Church none esse and none apparere is all one Repentance towards God and Faith towards our Lord Jesus Christ is the summ of that preaching that makes Disciples Acts 20. 21. and therefore both these must by profession seem to be received before any at Age are baptized p. 30. 31. If as many as are baptized are baptized into his death and are buried with him by baptism into his Death that like as Christ was raised from the Dead then we should walk in newness of Life Then no doubt but such as were baptized did first profess this Mortification and consent to be buried and revived with Christ and to live to him in newness of Life Rom. 6. 3 4 5 6. For Paul was never so much for Opus Operatum above the Papists as to think that the baptizing of an Infidel might effect these high and excellent things and he that professeth not Faith nor never did is to the Church an Infidel In our baptism we put off the Body of the Sins of the Flesh by the Circumcision of Christ being buried with him and rising with him through Faith quickned with him and having all our Trespasses forgiven Col. 3. 11 12 13. And will any Man saith he yea will Paul ascribe all this to those that did not profess the things signified or the necessary Condition Will baptism in the Judgment of a wise Man do all this for an Infidel let me add or to an Infant or one saith he that professeth not to be a Christian Baptism is said to save us 1 Pet. 3 21. and therefore they that will be baptized must profess the qualifications necessary to the saved p. 32. The Keys of the Kingdom of Heaven are put into the Churches Hands and they that are loosed on Earth are loosed in Heaven if the Keys do not err and therefore pastors of the Church must absolve none by Baptism that do not by profession seem absolvable in Heaven they must profess to have the old Man Crucified with Christ that the Bodie of Sin be destroyed that henceforth they might not serve Sin Rom. 6. 5 6 7 8. As many as have been baptized into Christ saith he have put on Christ Jesus and are Abrahams Seed and Heirs according to the Promise Gal. 3. 27 28. This speaks the Apostle of the probability grounded on a credible Profession and therefore it is clear that the profession was presupposed that might support this charitable Judgment Our baptism is the solemnizing of our Marriage with Christ And it s a new and strang kind of Marriage where there is no profession of Consent The baptized are in Scripture

cause against you here too i. e. for the first Centuries we will examine your Authors and humane Testimonies The first is Calvin a latter Writer I know not but Ireneus and Cyprian might be both had out of him I do confess Ireneus lived not above Two Hundred Years after Christ or in the second Century thus he and many others cite him viz. Omnes venit Christus per semet ipsum salvare omnes qui per eum renascuntur ad Deum Infantes parvulos Juniores Seniores In English thus Christ Jesus came to save all by himself all who by him are born again unto God Infants and little ones Young and Old Ans Reader pray observe here is not a word of one Infant baptized but this Man infers it from his Words so that we have nothing but Consequences neither from God's Word nor the words of Man Christ no doubt came to save some of all sorts of Men and who doubts but he came to save Infants and little ones Young and Old But why must these Words who are born again be applyed to Infant Baptism The scope of Ireneas in that Chapter is to refute the Gnosticks who said that Christ did not exceed One and Thirty Years of age against whom Ireneus alledged that Christ lived in every age i. e. of Infancy Youth and old Age that by his Age and Example he might sanctifie every age So that here Ireneus speaks not of being born again in Baptism for he saith Omnes inquam qui per eum renascuntur in Deum i. e. I say all which are born again by him to God i. e. by Christ not as if he had baptized Infants but because he i. e. Christ was an Infant that by the example or virtue of his Age he might sanctifie Infants as the whole Discourse in Latin plainly shews viz. Magister ergo existens Magistri quoque habebat atatem non reprobans nec super grediens hominem neque solvens suam legem in se humani generis sed omnem etatem sanctificans per illam c. 2. As to Cyprian he lived as I find it in History about 248 or 300 Years after Christ and should I tell the Reader what Corruptions and Errors were let in about that time he would not wonder to hear Infants were allowed Baptism Yet we have Cyprian against Cyprian It is true as far as I can gather in his time Infant Baptism was first introduced without any Ground or Warrant from Christ and it was as strongly opposed which appears by the Debates and Doubts about it 3. The third humane Authority that is brought by Mr. Burkit is that cursed decree of the Milevetan Council that all who denyed Infant Baptism should be Anathema accursed If he comes but a little lower he hath proof enough in the Popish Councils Decrees and Canors But 't is to be observed that those Fathers pleaded for Infant Baptism as that which took away Original Sin and gave Children the Eucharist too in the first Sacrament abusing that Text John 3. 5. and in the other that in John 6. 53. These are all the humane Proofs from the Churches after the primitive Apostolical days which Mr. Burkit brought and I doubt not but to give better and more Authentick Authors of the ancient Fathers against Infant Baptism than hath been brought for it and some of them nearer the Apostles days too The first is Justin Martyr though I have him not yet take his Words as they are cited by Mr. Richard Baxters Saints Rest Chap. 8. Sect. 5. I will declare unto you how we offer up our selves unto God after that we are renewed through Christ those amongst us that are instructed in the Faith and believe that which we teach them is true being willing to live according to the same We do admonish them to fast and pray for forgiveness of Sinns and we also pray with them and when they are brought by us into the Water and there as we were new born are they also by the new Birth received and then in calling upon God the Father the Lord Jesus Christ and the Holy Ghost they are washed in Water c. the Food we call the Euchrist to which no Man is admitted but only he that believeth the Truth of the Doctrine being washed in the laver of Regeneration for Remission of Sinns and so liveth as Christ hath taught this you see saith Mr. Baxter is no new way 4. You cite Origen who was you say famous in the year 230 who saith in Hom. 8 in Levit. de Infantibus baptizandis Ecclesia traditionem accepit ab Apostolis theChurch received infant Baptism by Tradition from the Apostles we have proved you say before this was a Scripture Tradition for the Apostles baptized little Children Ans We may cite Origen against Origen so little credit is to be given to History in this case about him and some other of the Fathers for I find Origen saith viz. they that are rightly baptized are washed unto Salvation but so was not Simon Magus he that is baptized unto Salvation receives the Water and the Holy Ghost which Simon did not but Water only Hom. 6. upon Ezek. ●…1 6. v. 4. Mountanus p. 36. 37. and in his Commentary upon Rom. 6. saith the same Origen such Baptism that was accompanied with crucifying the Flesh and rising again to newness of Life was the approved Baptism I must confess that Dr. Taylor saith that Origen and Austin are the only Witnesses that asserted Infant Baptism to be an Apostolical Tradition but it appears by Erasmus that Origen's writings were greatly corrupted by Russinus and made to speak sometimes for Infant Baptism See Jacob Merci●gus p. 283. 291. and Montanus p. 29. to 35 42 43. Sir had you proved Infant Baptism from the Scripture and that the Apostles baptized Infants you need not go to Humane History that is so uncertain and no Rule for us 5. Gregory of Nazianzum who you say was famous about the year 370 beareth witness for Infant Baptism saith he omni aetati Baptisma convenit Baptism is answerable unto every Age. And again da infantis custodiam give Infants the Baptism of the Trinity and that will be a great and excellent Guard unto them Ans I find a worthy Author that quotes this Gregory speaking quite the contrary thing in his third Oration saith he the baptized used in the first place to confess their Sins and to renounce the Devil and all his Works before many Witnesses and that none were baptized of old but they that did confess their Sins and how dangerous it was headlong and without due Preparation to partake thereof He therefore adviseth that the Baptism of Infants be deferred till they did not only make Confession of their Faith but were to desire the same see Dr. Taylor p. 239. Now worthy Britains what signifyeth the citing of such Fathers when we cannot be certain that we have their true writings God hath preserved his sacred