Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	death_n	life_n	world_n	5,607	5	4.5010	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86561	Diatribē peri paido-baptismoū, or, A consideration of infant baptism: wherein the grounds of it are laid down, and the validity of them discussed, and many things of Mr Tombes about it scanned and answered. Propounded to the consideration of the Church of God, and judgment of the truly religious and understanding therein. Together with a digression, in answer to Mr Kendall; from pag. 143. to the end. By J.H. an unworthy servant of Jesus Christ, and preacher of the Gospel to the congregation at Lin Alhallows.	Horn, John, 1614-1676.	1654 (1654)	Wing H2798; Thomason E729_3; ESTC R17948	148,371	168

had proved in which their hearts were broken off from self and world dead and buried to all confidences in the flesh and buried into fellowship with Christ in his death to yeild up to conformity to him therein in which also they experimented a quickening and raising up of their hearts to confidence in God and readiness to walk in newness of life Upon which grounds the Apostle after infers If then ye be risen with Christ seek those things that are above Col. 3.1 In which surely he must need speak of their internal rising by the answer of a good conscience in the inward washing them with the grace of God for as to the rising up out of the water of Baptism in the external Ordinance there could be no ground for an if as if any of them in case they ever were plunged or buried under it never came out or rose up again there Yea why might he not upon that ground put in that partitive clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so many of us as were baptized into Christ Rom. 6.3 Gal. 3.26 27. As if perhaps not all outwardly baptized and of the Church in its external form had experience of this Baptism here spoken of Beside Circumcision is sometime so spoken of not for the outward Ordinance but the inward frame of the heart or circumcision in the spirit as in Rom. 2.28 29. Phil. 3.3 Jer. 4.4 And why the Apostle might not speak of Baptism in such a way too as to speak of the inward real Baptism of the heart and not of the flesh I see no reason can be given of any force at all Nay it s sure the Apostle Peter doth speak of Baptism in that sence 1 Pet. 3 21. Baptism now saves us not the putting away the filth of the flesh which is done in the outward act of the external Ordinance but the stipulation or answer of a good conscience through the resurrection of Christ which place seems well to open and answer to that in Col. 2.12 Or 4. If we take them to speak also of outward baptizing then it shews not so much the external form and ceremony of it as the inward end intention and scope of it It s a coming into Christ at least so far as to the outward Institution and Government and so a professed Obligation to him and to his death to look for all salvation there-through and have fellowship with him therein In which the person baptized was deaded to the world in its former or all other Institutions Religions Hopes Fellowships Priviledges and as it were buried thereto especially as things stood in those times in which he that came under the acknowledgment and profession of Christ became therein as a man dead and buried to all esteem and repute or love of the world that so they should or might walk in newness of life after the new Institution and Doctrine of Christ unto which we are in Baptism delivered and not according to the old and wild inclinations of our nature or customs and institutions of the world And this holds true be the external form of baptizing what it will and let Baptism be understood to reach as far as it will for whether the body be dipt or washt in whole or in part into the Name and profession of Christ A man is thereby buried with him and made as a dead man out of sight to the love and esteem of the enemies of Christ and is obliged and bound to be so as to the hopes confidences delights customs and vanities of the world to be to all them as dead and buried that so he may walk in the Doctrine and Instruction of Christ which also will render a man as a dead crucified or buried thing to the world And here is a putting on Christ as to external profession and obligation so much the outward Baptism brings under the bond of and delivers up unto And where ever the soul is inwardly baptized into the death of Christ there in that death of his its buried with him to all its former hopes confidences and principles really and actually though spiritually and not carnally and therein it s quickened up to live to God in newness of life having really put on Christ as to interest in his priviledges and conformity to him crucified as to the old man but quickened in the new Which word crucified is there used of that said to be done in Baptism as also the word planting together with him ver 5 6. Though I think they should grosly mistake the Apostle that should thence argue that they had some such outward rites of resembling a crucifying and an implanting in their external baptizing In what is said I suppose their mistake also may appear who from these and the like places argue and conclude Mr Law● That the External Baptizing is a Seal of union with Christ and forgiveness of sins c. which cannot be true Except by union with Christ they mean by way of profession or engaged subjection to his doctrine as all baptized into Moses became in that sense one with him or as they that subscribe and come under the Parliamentary Authority are in that sense one with them And so indeed its true That in Baptism we are buried with Christ to external Circumcision and so to the Observations of Moses Law and become of his party or under his way of institution and nurture obliged to his doctrine and commands in whom we receive the end of all Moses his institution and except by forgiveness of sins is meant the not imputing former trespasses or the guilt of them to the prohibiting or keeping out from his Church and Kingdom but that they may be admitted thereinto to wait upon him and attend to him therein for spiritual union with renovation by and conformity to Christ for so we grant God was in Christ reconciling the world to himself not imputing their trespasses to them and hath so blotted out the hand-writing of Ordinances against all Nations Col. 2.15 that he welcometh them in their coming in to him and reckoneth them no more unclean nor will charge their follies upon them so as to debar their coming in amongst his people to be a people to him as we noted before Only such Jews as like the elder son in the parable Luke 15. stumble and will not come in and such Gentiles as count it a foolish offer that is made them and joyn in unbelief with the Jews or make fond excuses and refuse deprive themselves of the benefit of that non-imputation of their trespasses which the Gospel proclaims to all and Baptism seals to all that come in by vertue of that general Proclamation 2 Cor. 5.19 Rom. 11.11 12 15. But if by union with Christ is meant as I conceive it is union in spirit and spiritual priviledges to eternal life and by remission of sins such a forgiveness as to take them into Covenant as proper heirs of its peculiar priviledges and blessings

a few unknown persons of some Nations and that expresses such rash conceptions of the Reprobation of many Infants Pag. 72. Chap. 8. As when he sayes Pag. 72. Chap. 8. Though they dye in Infancy before they be capable of doing any work in one kind or other on earth yet they shall acknowledge Christ in hell and bow their little guilty knees c. I am sure no Scripture tells him so Me thinks his doctrine is far more obnoxious to doubts and scruples about Infant-baptism then the other Concerning which Doctrine seeing I have had occasion to mention him I must needs say Master Kendal is more beholding to his Metaphysicks then to the Scriptures for his belief and maintenance of it As not only his Book throughout but his own positive confession therein Chap. 16. Pag. 159. declare Where he says It was his laying a good foundation in Logick and Metaphysicks that kept him upright in these controversies of Divinity See I pray then upon what a good foundation that Doctrine is built and upheld not upon the only good and sure foundation of the Prophets and Apostles Pag. 123. Chap. 4. Ephes 2.19 20. whom he plainly confesses that Christ never sent to read us any Metaphysical Lectures about those points of the simplicity of God and so by consequence not about Necessity Contingency Liberty but upon Phylosophy which the Apostle bids us beware of lest it spoyl us in the matters of our faith telling us it is but the vain deceit of man and however solid and substantial it seems to be it will but deceive us Col. 2.8 A goodly foundation that both he and his doctrine stands on Gramercy then to use his own phrase to Logick and Metaphysicks for his being right in the faith more then to the Grace or irresistable power of God at least more then to the Gospel and holy Scriptures and Grace as therein declared for however the unlearned Apostle tells us That they the Scriptures are able to make us wise to salvation to preserve himself and others from seducements Through faith in Jesus Christ yea able to furnish the man of God perfectly to every good work whether to teach doctrine rebuke evil practises reprove and stop the mouthes of gain-sayers save himself and hearers Yet Master Kendal had not gone wrong and had not been able to have made so solid an Answer as he supposes his to be to Master Goodwin had not his Logick and Metaphysicks stood him in more stead then all the Scriptures In answering or speaking to which he usually bungles No marvail that he so seriously and highly commends these Studies of which the Apostle bids us beware we put not too much in them to the Fellows and Students of Exeter Colledg in Oxford in his Epistle to them telling them It is impossible to be profitable without those Studies Oh what 's become Paul of thy assertion of the Scriptures sufficiency to make us perfect and profitable to every purpose Nay he tells them They will find that a bare pair of shears and a met-yard he means he says a little Logick and Phylosophy will stand them in I know not how much stead Yes they serve notably as he uses them to measure the Essence and Nature of God the manner of his willing knowing acting and the dependencies of all things and actions thereupon by his rule of effects and defects and applications of them to the truths of the Gospel to limit and shorten them most gallantly and to leave us but a little of that truth and goodness they seem to have in them As to instance 1. To Ezek. 33.11 As I live saith the Lord Chap. 16. Pag. 152. I have no pleasure in the death of the wicked c. He applyes his Metaphysical yard-wand and measuring it by that he finds that what ever God hath no pleasure in shall not take place and so measuring it further by the appearance in the event he finds it will agree only to the Elect nay and by another false application of to it to his Met-yard makes it to run but even with the persons spoken to the House of Israel forgetting the Mood Darii That particular Applications may be well made from general Propositions And then comes his Philosophical-shears and at one cut snips off all them wicked that in conclusion do dye and so the truth of that saying Ezek. 18. ult yea and yet further by vertue of his former application of his Met-yard snip away all the reality of that dying there spoken of and makes but the force of him that dyeth to be him that by his sins did deserve to dye but indeed dyes not yea snips away all our Interest in that notable testimony of good will to sinners and incouragement given to wicked men of the Gentiles to repent Again 2. Applying the said Met-yard to 2 Chron. 36.15 where it s said of Jerusalem Chap. 16. Pag. 160. and the Jews That God sent his Prophets to them and Messengers rising up betimes and sending them Because he had compassion on his people and on his dwelling place and by that he measures his compassion to be but a respiting their overthrow for a time till he had sent his words Prophets and Messengers and then by his Phylosophical-shears off goes all his love of pity and benevolousness of affection to them in which he desired not their destruction but their repentance and living rather yea and all the dependance of the sending of the Prophets and Messengers upon any compassion in him as the cause of it yea indeed the sending of his Prophets was rather by this Met-yard the cause of the compassion toward them for he did but respit their destruction till he should send them his Word and Prophets and therefore sure had it not been for that he would not have respited them Nay indeed this compassion was such a respiting of their destruction as argues an absolute purpose to destroy them only yea by his effects and defects purposed according to the rule laid down by him Pag. 85. Chap. 2. it contained further in it a purpose to bring them to a greater ruine And this in his Metaphysical Divinity is Gods compassion 3. Applying the same Met-yard to John 3.16 17. or rather that to it he finds that the love of God cannot reach so far as to the world of mankind in general so as to have prepared such an Object of faith of his Son and such plenteousness of salvation in him That whosoever of it believes shall be saved therefore with his shears he snips off all but the Elect that is such as are eternally saved And further to make sense of the phrase that whosoever believes he snips it so as to make it That whosoever of the Elect of this or that Nation condition or at this or that time believes shall be saved as still implying possibly not all of them of all Nations and in all Ages shall so believe and here he snips

so desperately that he cuts so much off as in all the rest almost that of what he cuts off it may as truly or rather be said God so hated the world that he gave not Christ for them to believe on or as such a Medium of salvation as affords any good ground for their believing or possibility of their salvation but absolutely destined them through sin into destruction yea and he snips off the truth of that in John 12.47 where Christ is affirmed so to come not to judge the world but to save the world as to include the unbeliever on him too therein 4. Applying the same to 1 Tim. 4.4 he cuts out off all the greatest part of all as if we might not pray for all Chapt. 6. Pag. 26 27. because not for some in all cases as in case of the sin to death and because Christ praying for things whereof onely men as actual believers are capable excludes the world that is men as and while yet uncalled from being the objects of those requests when as yet his end in praying for those things for believers was the good of the world amongst whom he sent them Ver. 18.21 23. of Joh. 17. and that they might believe that God sent him even as the then believers already had done As if because when we pray for Magistrates for things properly suitable to them as Spirit of Government and excluding the common people as the objects of those petitions though their good be the end of them We should be by this snipping faculty denyed to pray at other times and in other requests as it 's evident our Saviour did Luke 13.6 7 8. and 23.34 for other men Thence also he once twice thrice snipt out the word all from 1 Tim. 2.2 For Kings all in authority because he its likely see that stood in his way to hinder his scant measure of but some of all sorts and renders it for Others in authority and ver 4. changes the phrase will have all saved into will save all As if between these two there were no difference As by the same rule he snips with his Philosophical-shears the greatest part of the signification of All and Every in all other Texts alledged with those words in them in this controversie 5. By the same Rule and Shears applyed to 1 John 2.2 he snips and scants the whole world so that it will lye in a narrow compass and snips the words to you that believe 1 John 5.13 which shews to whom his Epistle is directed all away to the believing Jews because ver 7. of Chap. 2. he tells them of the word they heard in the beginning though that be no more then Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.2 3. to intimate that he preach'd no new doctrine now from what he and his Brethren had always from their first preaching doctrinated them in but by that sense of the whole world All the Gentile Churches lye in wickedness 1 John 5.19 6. By the like Application of Rom. 14.14 and 1 Cor. 8.11 to his Mety-ard he by his shears snips off all the Apostles Argument drawn from the mischief that might accrue to the weak Brother that Christ dyed for and makes little better then a meer scare-crow of it like the bidding of an Archer take heed if shooting with his arrow the roof of Pauls down which would fall alone if not so mightily supported with strong marble Pillars that ten thousand Arrows cannot bring it down though they may do some little damage by sticking in the wood-work or rasing the Leads Yet he gives such large measure to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him for whom Christ dyed by making him to signifie men of that species that he quite snips out the weak man Christ dyed for Chap. 18. Pag. 157. 7. Applying to the same Rule or Met-yard the Type of the Brazen Serpent to pass over many particulars he snips out all the blind men that were stung before he proves there were any such though were there such no more was required of them then what God requires of blind men and they are supposed possibly they may do Isai 42.18 To look towards the object with their blind eyes that they might see 8. And to say no more Applying to it that in Matth. 23.37 How often would I have gathered thy children He measures it so scantly as that he cuts off the Godhead of Christ from that See the like Expression spoken of God Ezek. 24.13 Would have gathered and by that means not only clips off the authority of those places in 2 Esdr 2.20 30.32 33. where those words are applyed to the Lord Almighty but also clips his wings so short under which they should be gathered making them but the wings of a man as that I fear they could not give sufficient protection to them To say nothing That in the Manhood he came not often to them but by his Prophets in his Spirit he came often which concurrence also of the Spirit with the outward means afforded as the patience of God to such as perisht in impenitency he clips off contrary to Gen. 6.3 and 1 Pet. 3.19 20. And so from other means more plentifully afforded to those Jews contrary to Neh. 9.20.30 Isai 5.3 4. Isai 63.10 11 12. Zach. 7.11 12. Acts 7.51 Yea Contrary to Iohn 14.9 10 11. he snips off all the real similitudes of God from Christ and faithfulness in not doing his own but his Fathers will by himself asserted John 6.37 38. While he makes Christ indeed as man to will their gathering and endeavours it when as God had no love or compassion towards them nor willed their gathering As for Christs purchasing faith and repentance for the Elect by purchasing understanding the obliging God to make them actually believe I think its a shred of humane Tradition that he brings not any Scripture to prove nor is it sown with the thread of any firm connexion with his own principles for if God without respect to Christs death decreed absolutely to bring these and those persons to glory surely there needed no obligation to be put upon him by the death of Christ to give them that that is necessarily requisite thereto Christ needed not except to remove the Sentence of the Law and so sin as obstructing the dispensation of those good things conducing to glory and to keep them from stopping up the passages of his love and then his own purposes and good will will yea saves engaged for the execution of themselves to give to every one according thereunto Christ hath procured that without violation of truth or justice he may give grace and glory to men and so much he may as he pleases give to any man without any such violation As for his snipping the 2 Pet. 2.1 and cutting off the real aggravation of the false Teachers sin by making the Text of no broder a meaning then only that Peter spake charitably or according to