Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	break_v	father_n	zion_n	19	3	9.6990	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77739	A confutation of the Anabaptists, and all others who affect not civill government; proving the lawfullnesse of it: and a full answer to all their cavills, that are, or can be made against it. With a nut-cracker for an unnaturall nut, whose shell is as hard as the scales of Leviathan, and the kernell of his heart as hard as a piece of the nether mill-stone, Iob 41.15.24. yet the hammer of Gods word that breaketh in pieces the rocks, Ier. 23.29. will break this nut, that all may see the devillish kernell that is in it. Also arguments against the Anabaptists, proving that infants borne of Christian parents ought to be baptized: with a full answer to all their cavills that are (or can be) made against it. Imprimatur Ja. Cranford.	Bakewell, Thomas, b. 1618 or 19.	1644 (1644)	Wing B530; Thomason E51_20; ESTC R209932	98,225	89

else but to decla e that God hath committed his basinesse to them that they should serve in his Office as Moses and Iehoshaphat said to their Judges whom they appointed in every City of Iudah that they should sit in judgment not for man but for God Deut. 1.16 1 Cron. 19.6 And so to the same purpose the wisedome of God affi●meth by the mouth of Solomon that it is his work that Kings reign and Princes decree justice By me Princes rule and Nobles and all the Iudges of the earth Prov. 8 15.16 This plainly declares that the government of all things in earth that is in the hand of Kings and other Rulers is onely from the Providence and the holy Ordinance of God to whō it seemed good so to order the matters of men forasmuch as he is both present and President among them in making of Lawes and in executing uprightnesse in judgments This also Paul affirms reacheth when he reckoneth Governments among the gifts of God which being diversly distributed according to the diversity of grace and ought to be imployed of the servants of Christ to their edification Rom. 12.8 And although he there properly speaketh of a Counsell of grave men which in the Primitive Church were appointed that they should have the rule of ordering the publique Discipline which Office the Apostle calleth Government 1 Cor. 12.28 Yet forasmuch as we see that the end of civill power tends to the same end therefore we need not doubt but that he commendeth unto us all kinds of Governments but see Rom. 13.1 Where he purposely maketh a full discourse of that matter for there he sheweth that Power is the Ordinance of God and that there is no Powers but they are ordained of God and that Princes themselves are the Ministers of God for a praise of them that d e well and for a terro●r to evil doers Hence I conclude that civil Government is a calling not only holy lawful before God but also the most holy and most honourable calling of all other in the whole life of men yet saith Mr. Perkins on his Commentory on Iude page 110. many Libertines sprung up in the Apostles daies such as Simon Magus and his Disciples who taught that men might lawfully commit fornication So also the Disciples of Basilides Eunomius and the Gnosticks Heretikes who taught that men might live as they list seeing now such liberty was procured them being freed from being under the Law any longer which sin died not with those cursed heretiques but the Divel hath in these last daies revived it especially in 4. so●s of men First the Libertines of this age who hold with the former that being under grace they are freed from the obedience of the Law Secondly the Anabaptists who upon consideration of the liberty 〈…〉 that civill Jurisdiction to Magistracie is unlawful as also to make war and take an Oath before a Magistrate these saith he are dangerous enemies wheresoever they be both to the grace of God and to the good of men for where the civill sword ceaseth there can no society stand in safety Thirdly another kind of Libertines are the Papists with their whole Religion being open enemies to the grace of God turning it into wantonnesse and liberty of sinning against him divers waies First God having of his grace given unto the Church a power of the keyes to open and shut Heaven but their religion hath turned it into an instrument of prophanenesse in setting up a new Priesthood to absolve and forgive sins properly in offering a Sacrifice both for the quick and dead and so abolishing the Sacrifice of Christ Secondly of injustice for by it they depose Kings and Princes and they free Subjects from their Allegiance and they stir them up and encourage them to conspiracies and rebellions and they maintaine Factions Civill Wars and Seditions and all by vertue of their power Thirdly of horrible Covetousnesse by selling of pardons for thousands of years by which Craft they have gotten the third part of the Revenews of Europe into their hands which proveth plainly that they turne the grace of God into a liberty of sinning against him The fourth sort of Libertines are carnall and formall Protestants who turne the counsell of Gods election into wantonnesse saying if I be elected to salvation I shall be saved let me live how I will but if I be not elected I shall not be saved lot me do what I can Secondly they turne the mercy of God into wantonnesse in saying God is mercifull I will deser my repentance for at what time soever a sinner repenteth God wil put all his sins out of his remembrance Therefore they will not repent yet saying what young Saints and old Devils thus they cast away the timely acceptance of Gods mercy with a scornful reproach Thirdly some under pretence of brotherly love spend all that they have in wantonnesse ryot excesse gameing and company keeping to the begge●ing of themselves and their Families Fourthly others under a pretence that the Jewish Sabboth is abbrogated by Christ and now there is no distinction of times hence they will keepe no Sabboth at all Fiftly some others say where sin abounded grace abounded much more Rom. 5.20 Therefore say they let us continue in sin that grace may abound But all these turne the grace of our God into wantonnesse and therefore by the just judgement of God for committing such things are worthy of death yet they not only do the same but take pleasure in them that do them R●m 1.32 Now these Libertines for the better encouragement of their Disciples in evil they tell them they shal be illuminated deified such great matters they promise them and by this means make them the children of the Devill seven-fold more then they were before and for the Romish Clergy they have been very large in their pr●mises unto their hearers They tell them that they shal be able to satisfie the justice of God for their sins yea and to merit everlasting life and not only so but they shal be able to do works of Supererogation that is they shal be able to do more then the law of God requires of them yea for a little money they shall have a tolleration to break any of Gods Commandements and to reject them at their pleasure much like to the old Pharisees when Gods law said He that curseth father or mother shall dye the death but these men will say although he honour not his father or his mother he shall be free Mat 15.46 These Achans have a long time troubled our Israel They neither feare God nor regara man Luke 18.4 They despise all government both of God and man divine and humane Divine government is the absolute power of God whereby he makes lawes to bind the conscience and that under pain of life or death eternall Now this is the power of the whole Trinity but the administration of it is committed to the sonne

word of God preached unto them yet they may have a work upon them by the holy Ghost which makes them to be in the Covenant and to have right to the seale of it which is baptisme Tenthly they object other differences to small purpose betweene baptisme and circumcision they say that baptisme hath relation to the first day of our spirituall battell but circumcision to the eighth day when mortification is ended and by by they fall soule upon themselves and break the neck of their owne argument saying that circumcision is a signe of the flesh to be mortified and baptisme they call buriall into which none can be put till they be already dead so that it is enough and sufficient to confute them in naming their owne contradictions but let them know that ●ortification is a continued action all the dayes of our life and the more we ●●●●ease ●n knowledge the more we increase in sorrow Eccle. 1.18 For wee ●ayly find more sin to be mortified and circumcision was not deferred till the ●th day because that should be the last day of mortification but God in great mercy to the infant did forbeare the first seven dayes because they are held to be most dangerous as also that it may have a litle more strength to undergoe so hard a service and also it was to typifie our Saviours resurrection Another filly cavill they would make that if we thus compare baptisme with circumcision then say they none but males ought to be baptized and yet say they you baptize females I answer circumcision being in the generative part it is all one as if both were circumcised so that if but one of the parents were in the Covenant as I said concerning baptisme the children are holy 1 Cor. 7.14 Thus then we see the agreement between circumcision and baptisme in the inward mystery and in the promises in the use and in the efficacy of them Then why may not infants now be baptized aswell as they were circumcised it being far easier to them to beare it 11thly they object that infants understand not the thing there signified which is their spirituall regeneration this say they cannot be in their tender infancy therefore they are to be taken for no other then the children of Adam till they bee growne to age meet for a second birth I answer if they have the seeds of faith and regeneration wrought in truth by the spirit of God in their soules although the knowledge of it be hidden both from themselves and from us it is too weake an argument to deprive them of the ordinance of baptisme for sometimes the strongest Christian may thinke himselfe a cast-away and that he for the present hath not one dram of true saving grace as yet wrought in him but must we judge him to be so because he himselfe for the present cannot see it to be otherwise so then must wee judge all Infants to be in old Adam because they themselves are not capable to understand their own condition If they be in old Adam they are in the state of death and damnation And if they should then dye they must needs be damned for in Adam all dye 1 Cor. 15.22 But will these men leave them in that condition what is this but as I said before to esteem the precious sons of Sion comparable to fine gold to be but earthen pitchers These are more cruell then sea monsters to their young ones like the Estridges in the wildernesse Lam. 4.2.3 She is hardned against her young ones as though they were not hers because God hath deprived her of wisedome and hath not imparted unto her understanding Job 39.16.17 Christ calleth them unto him because he is life and that they might have life in them and these people drive them from him and adjudge them to death Neither will they bring them to Christ that they may have life they will not use the means to have them ingrafted into Christ that so they may be delivered from the bondage of death they deprive them of all salvation in debarring them from the ordinance of baptisme But they will demand how Infants can be regenerate which have neither knowledge of good nor evil I answer God is able to work the seeds of grace in them although we see it not and in this thing we must beleeve more then we see or else we shal condemn all those infants that die before they be capable of knowledge and so David shall go to hell to his departed Infant for saith he I shall goe to him 2 Sam. 12.23 And how can it be avoyded For we are all shapen in iniquity and in sin we were conceived Psa 51.5 We are all by nature children of wrath then those Infants that dye must be freed from the wrath of God and from the guilt of original sin or els they cānot be saved But here is our comfort God can sanctifie Ieremiah in the womb he can give Iohn the Baptist the gifts of the holy Ghost from the womb and why not our Infants aswel as they Christ was conceived by the holy Ghost in the wombe that he might sanctifie his elect in every age aswell at the first hour of their life as at the last if he please so then elect children shall be made holy and regenerate before they depart this life And although the word preached be the immortall seed to regenerate men of years it is not so to Infants neither hath the Lord so tyed himselfe only to that means but he may use some other in case that cannot be had as among Turkes and Pagans nor received by Infants yet we must not limit the holy one of Israel nor ty him to ordinary means in extraordinary cases 12. But they object that baptisme is a Sacrament of repentance and of faith which cannot be in Infants and we ought to beware lest they being admitted to the communion of baptisme the signification of it be made voyd I answer it is evident by Scripture that Circumcision was a signe of repentance yet Paul calls it the seale of the righteousnesse of faith Rom. 4.11 So then if Infants among the Jewes had faith to seale why may not Infants of Christians have the like I mean the seeds of faith therefore baptisme is not void and of no effect to them Again if circumcision was commanded baptisme is implyed that is come in the place thereof and signifies the same thing and instituted by the same authority Then let them take heed how they rage against the ordinance of God and although Infants that were circumcised had no actuall repentance yet they were truely Circumcised into the mortification of their corrup and defiled nature in which mortification they should afterwards exercise themselves when they were grown to riper age and saith Iohn I baptize you with water unto repentance Mat. 3.11 And others that were baptized had not received the holy Ghost for as yet he was faln upon none of them only they