Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cup_n	drink_v	eat_v	8,062	5	7.8137	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41009	Kātabaptistai kataptüstoi The dippers dipt, or, The anabaptists duck'd and plung'd over head and eares, at a disputation in Southwark : together with a large and full discourse of their 1. Original. 2. Severall sorts. 3. Peculiar errours. 4. High attempts against the state. 5. Capitall punishments, with an application to these times / by Daniel Featley ...	Featley, Daniel, 1582-1645.	1645 (1645)	Wing F586; ESTC R212388	182,961	216

lives to the law of God they are also purged from the guilt of their sinnes and Christs righteousnesse is imputed unto them though they have no sense or feeling thereof till God worketh powerfully upon their hearts by the preaching of the word and they apprehend Christs merits by an actuall faith As a flower in the winter lyes hid under ground in the root which at the spring shooteth forth the leaves thereof so in children that are baptized there remaines that root of sanctifying grace in their hearts which in riper yeares putteth forth the leaves thereof by a holy profession and bringeth forth fruit by a godly conversation They argue à pari if the sacrament of baptisme be to be administred to children then also the sacrament of the Lords supper for both are seales of the same covenant But the supper is not to be administred unto infants therefore neither is baptisme But we answer that the inference is not good for though both are seales of the covenant of grace yet there is a three-fold disparitie in them which looseneth the sinewes of the argument First baptisme is the seale of our new birth but the Lords supper of our growth in grace and ghostly strength baptisme is a sacrament of initiation the Lords supper of perfection Now it will not follow that because a punie or novice may or ought to be admitted to the lowest form in the school of Christ therefore he may and ought to be set in the highest the Lords supper is strong meat and not milk and therefore no fit meat for sucklings Secondly the sacrament of the Lords supper was instituted for the commemoration of Christs death As oft as ye eat of this bread and drink of this cup saith the Apostle ye shall declare the Lords death till he come But children neither can apprehend nor shew forth Christs death therefore that sacrament is not ordained for them Thirdly before the receiving the Lords Supper every one is required to examine himselfe which children cannot do But before baptisme there is no such examination required Though if any in riper years be converted to the Christian faith it is most requisite that he be examined by the minister who baptiseth him and that he be able to give a good account of his faith but every one who is fit to be baptized is not presently to be addmitted to the Lords Table without precedent preparation and a more strict examination of himself both concerning his growth in faith and sinceritie of repentance and unfained charitie with an earnest desire of that heavenly repast They argue from Christs example who was not baptized till he was thirtie years of age But we answer that Christs example alone without a precept doth not bind us For Christ neither instituted nor administred the holy Supper till the day before his death and then he both administred and received it after Supper and that with his Apostles only yet we are not bound either to defer our receiving to the day before our death or to administer the Eucharist after Supper or to participate only with such a number and those Priests or Ministers of the Gospell Secondly Christ in his infancie was circumcised circumcision then being in force neither was baptisme then instituted but now circumcision is abrogated and baptisme succeeds in the place thereof Thirdly though Christ were not baptized in his infancie for the reasons above alledged yet was he baptized if I may so speak in the infancie of baptisme it self For as soon as Iohn began to baptize Christ came unto him and required baptisme of him When the fulnesse of time was come in which God had appoynted to manifest him to the world and appoynt him our teacher by a voice from heaven This is my beloved Son in whom I am well pleased hear him According to whose example we ought not to defer our baptisme but upon the first opportunitie offered unto us receive that seal of our new-birth in Christ and admission into his church I conclude the answer to this argument with an observation of Gastius that Christ because he was Lord both of the people in the old testament and of them in the new therefore he would receive the sacraments of both and was both circumcised in his infancie and baptized also as soon as baptisme was in force Since the examination and confutation of this second Article of the Anabaptists there came to my hands a small pamphlet dedicated to the house of Commons intituled The vindicath●u of the royall commission of king Iesus wherein the author Francis Cornwell master of Arts and sometimes student of Emanuell Colledge in Cambridge frameth many arguments against the ordinance of the church in baptizing infants Of which I may truly say as Martiall doth of Caecilius who made disverse dishes of one and the self same kind of course root Atreus Caecilius cucurbitarum Sic illas quasi filias Thyestae In partes lacerat secatque mille Gustu protinus has edes in ipso Has prima feret alterave mensa Has coenae tibi tertia reponit Huicseras Epidipnidas parabit Hoc lautum vocat hoc putat venustum Unum po●ere ferculis tot assem Thou cheatest my stomack with varietie of dishes in all which there is but one sorie root drest after a diverse manner in all of them not a half-pennie worth of good and solid meat So this new Anabaptisticall Proselyte endeavours to cheat the judgement of the reader with varietie of syllogismes and enthymems in which there is but one or two arguments at most propounded in divers forms and in all of them not the weight of one solid reason the summe effect of his whole book is contained in the title-page wherein he affirmeth that the christening of children doth universally oppose the commission granted by king Iesus Mat. 28. 19. 20. Mark 16. 15. 16. and that paedobaptisme is a popish tradition brought into the church by Innocentius the third upon these two notes he runs in division through his whole book The first hath no colour of probabilitie and the latter is a grosse ignorant untruth if the baptisme of infants oppose the cōmission granted by Christ Mat. 28. either it opposeth it in words or in sense not in words for there is no mention at all of children in either of those texts much lesse any prohibition of baptizing them neither doth it oppose it in sense For the meaning of our Saviour there apparently is that his Apostles and their Successors should go and convert all Nations and plant Christian churches in them first teaching them the Gospel and principles of Christian Religion and after administring the sacraments unto them which they have done accordingly first teaching the parents and baptizing them and after their children into their faith But the objection from these texts is fully answered and retorted in the end of the conference and in the solution of the first argument brought by