Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	dead_a	life_n	raise_v	9,308	5	6.9695	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36539	A collection of texts of Scripture, with short notes upon them, and some other observations against the principal popish errors; Abrégé des controverses. English	Drelincourt, Charles, 1595-1669.; Comber, Thomas, 1645-1699.	1688 (1688)	Wing D2160B; ESTC R14004	125,272	218

Grace to the outward Circumcision nor yet to the Water of Baptism The use of these Sacraments was not to work that Grace which they had before but to be a solemn Engagement to them to perform their part of the Covenant and to confirm the Promise of God to them And therefore we find also Faith required before Baptism can be administred Acts 8. 36 37. What doth hinder me says the Eunuch to be baptized And Philip said If thou believest with all thine Heart thou mayest Faith is pre-required before Baptism and therefore is not wrought by the Sacrament of Baptism We find indeed that upon the solemn profession of their Faith by their admission of the Sacrament of Baptism there were sometimes greater measures of the Spirit poured out upon some Acts 19. 5 6. But it was in consideration of their Faith which went before Baptism that these Measures of the Spirit were given to them Their Baptism was only a testification of their Faith Ephes 1. 13. After ye believed ye were sealed with the Holy Spirit of Promise So when Baptism is called the Baptism of Repentance it is not because Repentance was wrought by it but because it was a Sign and Testification of it and farther engaged to it We therefore also find that Justification and Salvation are every-where in the Scripture ascribed to Mens Faith and Repentance and not to the Sacraments as they would be if the Sacraments were the proper and immediate Causes of that Grace by which we are justified and saved Thus Rom. 1. 17. The Just shall live by Faith. And so Gal. 2. 20. I live by the Faith of the Son of God. And this Faith and so all Grace and Holiness is wrought by the Spirit by means of the Word Rom. 10. 17. Faith comes by hearing and hearing by the Word of God And John 3. 8. As the Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh or whither it goeth so is every one that is born of the Spirit God oftentimes in an imperceptible manner conferring his Grace and not confining it to the Sacraments So that the Sacraments do not give but only seal to us the Promise of Grace and Life 1 Pet. 3. 20 21. In the Ark of Noah a few that is eight Persons were saved by Water The like Figure whereunto even Baptism doth now save us But by Baptism I mean not the putting away the filth of the Flesh or that the outward Act of washing the Body serveth to this Salvation which God doth not lay on any outward Ceremony otherwise than as it is an Act or Exercise of our Faith and Obedience But the Answer of a good Conscience towards God in the Covenant of Baptism when a Person being ask'd doth really and faithfully engage and promise to believe in and give up himself to God the Father Son and Holy Ghost and to renounce the World the Flesh and the Devil Baptism is but the celebration of this saving Covenant and it is covenanting sincerely that is the Condition of Salvation and washing is but the Sign As Rom. 2. 25. Circumcision verily profiteth if thou keepest the Law but if thou be a breaker of the Law thy Circumcision is made Vncircumcision So it may be said of Baptism with respect to the Gospel It is not any Sacrament in it self that gives Grace or Justification or acceptance with God but thereby the Benefits promised are sealed to them that perform the Conditions Thus vers 28 29. He is not a Jew whom God will accept and justify who is one outwardly only in the Ceremony Neither is that Circumcision acceptable which is only outward in the Flesh and therefore 't is not the external Sacrament which gives the Grace but he is a Jew justified and accepted of God that is one inwardly and Circumcision is that of the Heart in the Spirit and not in the Letter or Ceremony whose Praise is not of Men but of God. The like may be said of the Christian and his Baptism So Gal. 5. 6. For in Christ Jesus neither Circumcision availeth any thing nor Vncircumcision nor the outward washing of Baptism neither but Faith which worketh by Love. 'T is this and nothing else that avails to the Christian's Salvation But if the Sacraments themselves did work Saving-Grace the same might be as well affirmed of them It is said indeed Rom. 6. 4. We are buried with him by Baptism into Death that like as Christ was raised up from the Dead by the Glory of the Father even so we should also walk in Newness of Life The meaning of which is this that we by our Baptism enter into a Profession Engagement or Undertaking to give over all Sin and to live a new regenerate Life in conformity to the Death and Life of Christ This Profession was represented and signified by their going down into the Water and being as it were buried in it and then rising out of it again It is not Baptism which works this Grace of Mortification but that proceeds from our believing Reception and hearty submitting our selves to the form of Doctrine delivered to us by the Spirit of Grace in the Gospel vers 17. And it is by the Spirit that we are enabled to mortify the Deed of the Body Rom. 8. But Baptism testifies and represents our Profession and Engagement to do it It is said also Gal. 3. 27. As many of you as have been baptized into Christ have put on Christ his Spirit and Nature and are become his Members There being baptized into Christ signifies those that have sincerely consented to that baptismal Covenant of which the outward Baptism was a Badg and Profession It was not by virtue of their Baptism but by 〈◊〉 of their Faith which they professed in their Baptism that they became Members of Christ Vers 26. Ye are all the Children of God by Faith in Christ Jesus According to John 1. 12. To as many as received him to them gave he Power to become the Sons of God even to them that believed in his Name So John 3. 5. Except a Man be born of Water and the Spirit c. It is the Spirit 's Regeneration which is asserted and which is only mentioned vers 8. But this spiritual Regeneration was represented by the Water of Baptism So Tit. 3 5. The washing of Regeneration that is Regeneration signified and sealed in Baptism or which is to the Soul as a laver or washing is to the Body to cleanse it from Sin. So Ephes 5. 25 26. Christ loved the Church and gave himself for it that he might sanctif● it and cleanse it with the washing of Water by the Word It is the Regeneration it self which is there intended by the washing of Water which is said to be wrought by the Word because by the means of the Word we are cleansed from the filth of Sin as the filth of the Body is cleansed by the washing of Water But yet this Regeneration is signified and represented in Baptism and there all do make a profession of it ERRATA PAge 52. line 5. read Judiciously P. 67. l. 19. r. is directly P. 81. l. 3. r. what words P. 84. l. 3. r. beneficial P. 104. l. 30. r. God is said P. 118. l. 20. r. yet He. P. 123. l. 9. r. with them P. 140. l. 24. r. in to the understanding P. 145. l. 23. r. from these words P. 147. l. 21. r. rite P. 152. l. 16. r. even after P. 168. l. 32. r. throw on Advertisement of some Books lately printed against Popery 1. A Modest Enquiry Whether St. Peter were ever at Rome and Bishop of that Church 2. The Fallibility of the Roman Church demonstrated from the manifest Error of the Second Nicene and Trent Councils which assert That the Veneration and honorary Worship of Images is a Tradition Primitive and Apostolical 3. A Demonstration that the Church of Rome and her Councils have erred by shewing that the Councils of Constance Basil and Trent have in all their Decrees touching Communion in one kind contradicted the received Doctrine of the Church of Christ 4. A Treatise of Traditions Wherein is proved That we have Evidence sufficient from Tradition 1. That the Scriptures are the Word of God. 2. That the Church of England owns the true Canon of the Books of the Old Testament 3. That the Copies of the Scripture have not been corrupted 4. That the Romanists have no such Evidence for their Traditions 5. That the Testimony of the present Church of Rome can be no sure Evidence of Apostolical Tradition 6. What Traditions may securely be relied upon and what not The Second Part.