Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	faith_n	law_n	sin_n	6,700	5	5.1939	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91845	The second part of the vanity & childishnes of infants baptisme wherein the grounds from severall Scriptures usually brought for to justifie the same, are urged and answered. As also the nature of the divers covenants made with Abraham and his seed, briefly opened and applied. A.R. May 3. 1642.; Treatise of the vanity of childish baptisme. Part 2	Ritor, Andrew.	1642 (1642)	Wing R1541; Thomason E59_5; ESTC R3120	27,552	31

workes of Abraham but yee seeke to kill me who tell you the truth this did not Abraham I must therefore tell you whose children you are yee are of your father the ●●v●ll and his workes yee doe repent yee therefore and bring forth fruits worthy amendment of life and thinke not to say with your selves you have Abraham to your father for now the Axe is laid unto the root of the tree and every tree that bringeth not forth good fruit is to be hewne downe and cast into the fire Matth. 3. 10. 11. which is you must not now thinke to profit your selves by pleading your naturall descent or birth from faithfull Abraham But you must be borne againe and have faith in your owne person as he had and doe the workes which he did else you are to be cut downe and cast out as unprofitable trees for now every naturall branch of all that natural tree or stocke of you Iewes whereof Abraham is your roote if it be not transplanted by my spirit into me the true Vine and so to be inabled to bring forth fruit in mee is to be taken away by my Father the husbandman but such as in me bring forth fruit he will purge that they way bring forth more fruit Jo. 15. 1. 2. Now then to shut up all put case it be granted which is not true that all the children of Believers are those to whom the promise belongeth are within the Covenant are elected yea and had faith also yet notwithstanding can they not warrantably be baptized untill they doe manifest and declare the same by profession this is apparent by the doctrine and practice first of Iohn Matth. 3. 6. 8 9. Mark 1. 4. Secondly of Christ and his Apostles Ioh. 3. 22. compared with 4. 1. 2. Act. 2. 38. 41. and 8. 12. 36. 37. and thirdly by the tenor of the Commission Matth. 28. 29. Mar. 16. 15. 16. 1. By this we may partly see the grosse mistake of all such great Clerks of our times which confound these two Covenants of Law and Gospell and make them both as one in substance and different onely in circumstance as in administration or in degrees the one more darke the other more light c. whereas indeed they are no lesse different then old and new workes and faith nature and grace then the Administration of condemnation and the administration of righteousnesse or than the letter killing and the spirit giving life 2 Cor. 3. 6. 7 8 9. or than a state of bondage and a state of sonnes Gal. 4. 21. c. And from hence this errour comes that in their teachings and writings they make such a kinde of hodge podge of the doctrine of the Gospell and so intermix Grace and Workes Truth and Error and distill thereby such a spirit of giddinesse into the hearts of their hearers that for the most part they walke in a circular maze or as in a twilight left between legall terrors and Gospel hopes betweene consolations and consternations of spirit all the dayes of their lives and never come to find that spiritual life brought to light by the glorious Gospel nor that rtyumphant state of son-ship and freedome purchased them by Jesus Christ through faith in his blood The Apostle tels the Church of the Romanes Chap. 6. 14. That sinne should not have dominion over them the reason hee addes because they were not under the Law but under grace whence it is evident to be under the Law is to be under the dominion of sinne and consequently of death Now therefore by how much any by their teachings doe confound Law and Gospell by so much they seeke to bring us or rather deteine us in Bondage to sinne And hence also followes that grosse error of admitting of Infants and a naturall seed as right Subjects of Paptisme and of the Gospell Priviledges These two errors like Hypocrites Twynnes smile and weep stand and fall together For if the doctrine of free grace by Iesus Christ in its native luster were once distinctly set out and the Spirituality thereof in its fullnesse of Beauty and glory clearely laid open It would then evidently appeare to all men that none ought to partake of such a spirituall estate and worship without being made sutable thereunto by Regeneration manifested by their Faith and Obedience to the Gospell But how sutable such Spirituall worship and Churches would be to a Priestly Levitical gay Clergy let the wise judge I cannot but much suspect that they do finde farre more sweetnesse and relish in their revenewes of hundreds per annum gleabes tithes c. Though it be from the world in a Church then they have hopes to finde in any thing from any such Church in the world I conceive therefore that there is no more hope to see that Tribe stoope so low or forget themselves so much as to owne and beare witnesse to this truth then there is to see them to allow the Doctrine and Practise of blessed Saint Paul Act. 20. 17. 34 35. to be now of use and immitation in our times or then to allow the speeches of Iesus Christ Mar. 12. 38 39 40. Luk. 11. 44. 52. Mat. 15. 14. To appertaine aswell to the Clergy of this Age as to them of any former age yea and aswell as to the learned Scribes c. of whom they were immediately spoken Wherefore to prevaile with these men in this point there is yet one Argument onely wanting to wit certaine revenews of 3. 4. or 500. per annum for each of them with which Argument I doubt not But one might convince the Judgements of a hundred in one day easier then a hundred can one in a whole yeare without it So prevalent is the world with our corrupt natures as by dayly experience is seene But these Arguments are of the earth earthly and sutable to earthly affections which men ought to mortifie and to have their conversation in Heaven Phil. 3. 19. 20. Col. 3. 2 3. And seriously to consider Christs Arguments who reasons quite contrary telling us of denying our selves and taking up our Crosses dayly Luk. 9. 23. Of being sent as Sheep amongst Wolves Mat. 10. 16. Of being hated of all men Mat. 10. 22. Of suffering hunger and nakednesse 1 Cor. 4. 11. 2 Cor. 11. 27. Persecution tribulation affliction reproach imprisonment distresse yea death it selfe for his sake Mat. 24. 9. Io. 15 20. Luk. 21. 12. 2 Tim. 3. 12. 2. Cor. 6. 4 5. and 12. 10 And that except we first count our Costs and forsake all for Christs sake and the Gospells we cannot be his Disciples here in this world nor raigne with him in the Kingdome and world to come Luk. 14. 26 27 28. 33. Io. 12. 25. 2 Tim. 2. 12. 2. And from confounding of these two Covenants and States of Law and Gospell ariseth another great error and that of no small consequence For from hence as I conceive the Papists have brought in many disorders into

alone to those that were instructed in the Faith and seaven times in the weeke before Easter and Pentecost Catechized or asked Questions and then upon confession of their faith were Baptized But afterwards when it was thought and adjudged needfull to everlasting life to be Baptized marke how one error ushered in another it was ordained that new borne Children should be Baptized and that Godfathers or Sureties were appointed who should make confession of their Faith and renounce the Devill in their behalfe And with this accords the Rubrick before Baptisme in the Book of Common Prayer which saith that the Sacrament of Baptisme in old time was not commonly administred but at two times in the yeare at Easter and Whitsontide at which time it was openly administred in the presence of all the Congregation c. But now to the Question What is meant by the holinesse which Children are said to have 1 Cor. 7. 14. In Answer wherero I shall shew onely what I conceive it to be and then leave it to the Judgements of the wise I say then it is only such a holinesse as is opposite to some kinde of uncleanesse which I take to be this as if when they are said to be holy it is no more then to say they are not uncleane to wit no Bastards And I will shew my ground by my thus opening the text The believing Corinthians both men and women married and single do joyne in a Letter to the Apostle for resolution of many of their doubts touching their Severall conditions this appeares in the first verse and thence to the 12 and their doubts in this particular and which he answers in the five verses following seemes to be this in effect as if they should thus write wee being borne a new and made the Sonnes and Daughters of God by Faith in Iesus Christ and being made holy by his spirit and taken into Communion and fellowship with Iesus Christ and his Saints in light from an estate of darkenesse and death from being Idolaters and Children of the Devill have very uncomfortable cohabitation and fellowship with our wives and husbands remaining still in their naturall and blind condition so farre different from the estate into which we are now brought Surely our holy God that bids us touch no uncleane thing doth not allow us thus to do And wee feare least wee have done very ill in continuing thus so long for our Marriage wee cannot thinke but it was dissolved when wee first beleeved And wee ought then to have put away our wives as the Iewes did their strange wives And unto this the Apostle begins his answer in the 12. verse thus And unto the rest to wit of your doubts speake I not the Lord If any Brother have a wife that beleeveth not if she be content to dwell with him let him not put her away And the woman that hath a husband that beleeveth not if he be pleased to dwell with her let her not leave him for the unbeleeving husband is sanctified to the wife and the unbeleeving wife is sanctified to the beleeving husband else were your Children uncleane but now they are holy As if the Apostle should have said to them thus you Corinthians do doub● of your cohabitation with your unbeleeving married yoke-mates of which there is no cause for to the pure all things are pure that is all lawfull things namely whatsoever is lawfull in nature or civill use is sanctified to the beleever and yet even those things are impure to the impure or unbeleeving for even their mindes and consciences are defiled Tit. 1. 15. But to the Beleever all things are pure that is as I have already said all lawfull things for things that are unlawfull in themselves cannot be sanctified by the faith of a true Beleever no not to his use but must be left and abhorred as sinfull and wicked which if your cohabitation were such as you in weaknesse judg then was not your marriage lawfull as the first then it is not lawfull nor sanctified to you now as you judge it is not and then are your Children uncleane But if your marriage were at first lawfull then your Cohabitations now with your yoke-mates is likewise lawfull and then also sanctified to you now by your beleeving else were your Children uncleane that is unlawfully begotten and Bastards but now are they holy that is Legitimate and no Bastards And that this is the genuine sence of this place may further and clearely appeare by the generall scope of the Apostle in the 20 21. 22 23. verses following in the same Chapter where he after he had resolved the married Beleevers not to depart from their lawfull yoke-mates he then in these verses exhorts Servants and all others to abide likewise in the lawfull callings wherein they were before their Conversion and seemeth to tell them in effect thus much That their being converted to the faith did in no wise release them from any Lawfull Covenants and civill duties in their severall relations wherein they stood before but bound them to a more due performance of all such obligements towards all men but in point of Religion and worship of God therein they were not to be in subjection to any save onely to Iesus Christ who had therefore bought them with a price And this may likewise appeare in Mal. 2. 14 15. where the spirit of God by the Prophet sheweth the reasons why their offerings were no more accepted because saith he God hath beene witnesse betweene thee and the wife of thy youth that is his first wife then living against whom thou hast dealt Treacherously yet she is thy companion and the wife of thy Covenant and did not he make one yet had he aboundance of the spirit and wherefore one in that he sought a Godly or holy seed therefore keepe your selves in spirit and let none trespasse against the wife of his youth In which words it plainely appeareth that the scope of the place is that those Children which are generated by one man and one woman lawfully married are a godly or holy seed and those that are generated otherwise are not so but Bastards And the reason of this holynesse ariseth not here from any relation they had to the Iewish State nor from any Church Covenant but meerely from Gods first Institution of Marriage in the Creation and his then providing one woman for one man and which therefore is of Universall concernement to all man-kinde by the Law of Creation In the same sense is the Apostle to be taken Heb. 13. 4. where he saith Marriage is Honourable in all and the Bed undefiled but Whoremongers and Adulterers God will judge If Marriage be Honourable in all and the Bed undefiled then the issue of that Bed must needs be undefiled that is cleane and holy as on the other side the issue of all unlawfull conjunctions are uncleane illegitimate and Bastards Now this holynesse and unholinesse of Children proceedeth not from the