Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	drink_v	eat_v	5,781	5	7.4332	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19033	The plea for infants and elder people, concerning their baptisme, or, A processe of the passages between M. Iohn Smyth and Richard Clyfton wherein, first is proved, that the baptising of infants of beleevers, is an ordinance of God, secondly, that the rebaptising of such, as have been formerly baptised in the apostate churches of Christians, is utterly unlawful, also, the reasons and objects to the contrarie, answered : divided into two principal heads, I. Of the first position, concerning the baptising of infants, II. Of the second position, concerning the rebaptising of elder people.	Clyfton, Richard, d. 1616.	1610 (1610)	STC 5450; ESTC S1572	214,939	244

3. 10. intendeth not this against children no ●ore doth our Saviour Christ when he sayth if you were Abrahams chil●ren ye would do the works of Abraham Ioh. 8. 39. but both places are to ●e understood of such as be of yeres not of infants which are not come ●o that streng●h to work good or evil Againe I reason thus They that are not under the everlasting covenant made ●●th Abraham shall not be baptised infants are not under the everlasting covenant ● Abraham Ergo c. The minor is false Infants are under the everlasting covenant as be●ore is proved and therefore to be baptised This your reason implies ●e condemnation of infants for if they be not under the covenant of Abraham there is for them no promise of salvation Argument V. 1. Cor. 10. 1. 2. If the infants of the Israelites were baptised in the cloud and in the sea as well as their parents what letteth the infants of beleeving parēts vnder the Gospel to be likewise partakers of baptisme as well as they The former the Apostle affirmes 1 Cor. 10. 1. 2. and therefore good warrant must be shewed that our infants are cut off from this priveledge that the Iewes children had And if the former baptisme of the Iewes was a type of our baptisme thē must there be an agreement between the type and the thing typed which is not if our children be not baptised aswell as theirs The depriving of our children of the Sacrament is to shorten the Lords bountie towards his people of the new Testament that being denyed to their children which God gave to his people and to their infants under the law is to ●eny them in regard of their seed the like assurance and comfort which the Israelites had of theirs And so to make our estate worse and more uncomfortable then theirs was And yet the Prophets prophecied of the grace that should come to us and did inquire search after the same 1 Pet. 1. 10. Glad tydings were preached to Abraham and his seed to infants of eight dayes old Gal. 3. 8. And this before Christ came in the flesh and therefore much more he being come is joyful tydings brought unto us our infants And so are we to beleeve that the grace of God is not lessened eyther towards us or our children but inlarged by his comming M. Smyth To this Argument I make answer by framing the like Argument If their infants did eat the same spiritual meat and drink which the parents eat then why may not our infants being able to eat and drink eat drink the Lords Supper the former the Apostle affermeth 1 Cor. 1. 2. Therefore good warrant must be shewed that our infants are cut off from that priviledge c. R. Clyfton This is not to answer the Arg for first our infants must come to such abilitie as that they can * 1 Cor. 11. ●6 25. 28. ●9 shew forth the Lords death do it in remembrance of him and can examine themselves and discerne the Lords body before they receive the Lords Supper which conditions were not required of all that did eat Man and drink of the rock 2. The proportion holdes not for Man and water were not onely given to Israel to be to them a sacrament but also served for their ordinarie corporal food and so is not the bread and wyne in the Lords supper 3. If things be compared alike our sacraments to their ordinarie sacraments no such consequence can be gathered as you intend for the infants of Israel were circumcised but did not eat the passeover until they were able to go to that place which God had appointed for the eating thereof and to eat it according to the Lords ordinance and so much we wil graunt for the Lords supper that they are to eat it that can eat it according to Christs institution 4. If infants in partaking of those former Sacraments were in them partakers of Chr why shal not our infants also in the use of the sacrament of baptisme be held partakers of the things signified seeing as you say those sacraments were types of ours the truth must be answerable to the type Againe I answer more properly thus that there shal be a proportion between the type and the truth that baptisme of the cloud and the sea and our baptisme viz that as yong and old carnal Israelites were baptised in the cloud and sea so yong and ●●l spiritual Israelites shal be baptised by the baptisme of repentance c. First I deny that the Israelites considered as they were accounted worthy to partake of the sacraments were carnal but † Ex. 19. 1. Pet. 2. spiritual and holy 2. Vnder the type you have yong and old in yeares so if you would keep Proportion must be the like under the truth But this you deny and make two sorts of beleevers yong and old Now I ask you whom you cal yong and old Israelites and if any that beleeves may defer his baptisme until he be old in fayth And if this be * Act. 8. 12. 36. 37 9. 18. 10. 47. 4. 16. 15. 33. not lawful and none but young beleevers be baptised how wil your proportion stand between the type the thing signified 3. Their baptisme in the cloud and sea did preach unto them repentance as wel as our baptisme doth unto us and in this there is a similitude between them but that our outward baptisme is the truth of that former baptisme in the sea and cloud to the Israelites I desire it may be proved Lastly I would know whom you mean by spiritual fathers and their spiritual children Before you called Abraham the father of the faythful and al beleevers his children But thus to make up a proportion between your type and truth you are driven to acknowledge other spiritual fathers besides Abraham which being so you must grant that they are then so called in respect of their children to whom the covenant is conveighed by Gods free grace together with them For if the children come into the covenant by their own fayth and enter as did their parents then are they Abrahams children not theirs according as the scripture speaketh Rom. 4. 11. that he shal be the father of them that beleev Further I say that our infants shal have a priviledge far greater then the infants of the Israelites had in that tipical baptisme For they by it were onely baptised into Moses and the law that by it they might learn Moses and in Moses the truth in Christ as it were under a vaile but our infants under the Gospel shal have the daylie institution and education of faithful parents c. The Apostle sayth in 1. Cor. 10. 2. that al the Israelites were baptised unto Moses in the cloud and in the sea But sayth not as you say into the law those sacraments were seales unto them of the covenant of salvation not of the law which then was not given Secondly