Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	sin_n	spirit_n	19,754	5	5.4357	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77753	A iustification of two points now in controversie with the Anabaptists concerning baptisme: the first is, that infants of Christians ought to be baptized, with grounds to prove it, and their objections answered. With a briefe answer to Master Tombes twelve doubtfull arguments against it in his exercitation about infants baptisme. Also a briefe answer to Captaine Hobsons five arguments in his falacy of infants baptisme, being (as he saith) that which should have beene disputed by him, and Mr. Knowles, and some others; against Mr. Calamy and Mr. Cranford. The second point is, that the sprinckling the baptized more agreeth with the minde of Christ then dipping or plunging in or under the water: with grounds to prove it, and a briefe auswer [sic] to what they have to say against it. / By T.B.	Bakewell, Thomas, b. 1618 or 19.	1646 (1646)	Wing B534; Thomason E316_23; ESTC R5282	32,062	32

us who are no better then Vipers both to Church and State but when any was admitted to Baptisme if they did but beleeve that Christ was the Sonne of God and his was the true Religion I say although they should become Papists or prophane drunkards or swearers or adulterers and should be excommunicated for such wickednesse yet still they having a right to the Ordinances as a Free-man hath of a Corporation although for the present he be in prison and cannot make use of it till he hath compounded with his adversarice and this man given satisfaction to the Church therefore his children ought to be baptized unlesse the Parents turn Turks and so renounce Christ and christian Religion yet if but one of them should doe this their children are holy and ought to be baptized notwithstanding all other failings whatsoever Twelfthly thee object if none must be baptized and so receive the token of the Covenant but such as have the Covenant then Infants 〈◊〉 not be baptized but they say the first is true because they are uncapable to receive the covenant therefore they ought not to be baptized which is the token of the covenant Here I might answer that christian Infants are as capable both to receive the covenant and the token of it as the Jewish Infants were but it is not true to say they onely that have the covenant must have the signes and tokens of it for the male children of the Jewes all had the token of the covenant both the elect and reprobates without any difference and women which were in the covenant of grace as well as men yet the signe and token of it was set onely on men though reprobates rather then on women though never so faithfull for the token of the covenant is not given as a personall benefit to all that have it but it is given for the good of Gods people who ought to rejoyce and be thankfull for it where-ever they see it God made a covenant with Adam but the token of it was set on trees and God made a covenant with Noah but the token of it was set in the clouds so God might have set the token of the covenant of grace in the clouds or on trees or onely on wicked men if he had so pleased then shall we quarrell with God and say we will have the token of the covenant set onely on such as have the covenant as if the rain-bow should be set on all men since Noahs flood no let us do as faithfull women did in the Church of the Jewes who could rejoyce and be thankfull for the token of the covenant of grace although it was not set on them but on men onely and many of them reprobates you we doe not find that ever they murmured against God because they had not the token of the covenant upon them as well as men then I conclude notwithstanding these objections that christian Infants ought to be baptized But Master Tombes hath some more places of Scripture to examine the first is Gen. 17.7 from which we prove that God did establish his everlasting Covenant to Abraham and verse 21. he established that everlasting covenant also with Isaac and being established thus to Abraham and Isaac then it was also confirmed unto Jacob for an everlasting covenant Psal 105 10. But this covenant was made with Christ from all eternity so Prov. 8.23 1 Pet. 1.20 Titus 1.2 now circumcision was a token of that everlasting covenant Gen. 17.10 11. and not a token that they should enjoy the land of Canaan and so it sutes with baptisme which is also a token of that everlasting covenant which God the Father made with God the Son from all eternity but Master Tombes saith that Covenant to which circumcision had relation being established to Abraham that he saith was a mixed covenant and therfore not the same with ours I answ All temporall promises both to Abrahams posterity and also to us are but the over-flowing of those promises contained in that eversting covenant for godlinesse hath the promise of the life that now is and of that which is to come 1 Tim. 4.8 seek the righteousnesse of Christ and all these things shall be added unto you Matth. 6.33 so then we have as many promises of outward things as the Jewes had but then to encrease his doubting he saith Abraham's seed is many wayes to be taken I answ The seed to whom the covenant was made was but one and that was Christ Gal. 3.16 and to all the elect when they are grafted into Christ by faith as we enter into the first Adams covenant when we come to have his image of nature so we come into the second Adams covenant when we come to have his image of grace now circumcision was the token of this covenant to the Jewes as baptisme is to Christians but I shall speak more fully of this in answer to Captaine Hobsons first argument Secondly Master Tombes saith to encrease his doubtings that if baptism succeed circumcision then none but males ought to be baptized because none but males were circumcised and John Baptist did baptize before circumcision of right ceased therefore it doth not succeed circumcision although they both signifie the righteousnesse of faith Rom. 4.11.6.3 1 Pet. 3.21 and the same sanctification of the heart Col. 2.11 12. But saith he they differ in some things first circumcision did signifie that Christ should come of Isaac Gen. 17.21 but baptisme doth signifie his death and resurrection I answ although they are both tokens of the same covenant yet they may in some things differ in their signification and yet agree well together thus circumcision more lively signified mortification and the death of sinne in the crucifying and death of Christ and of justifying the sinner by the blood of Christ and baptisme more cleerly signifies the buriall of sinne in the buriall of Christ and rising from the death of sinne to the life of grace by the resurrection of Christ and washing away our sinnes by the spirit of Christ he being under water and arose out of the water and as water washeth away the filth of our bodies so the blood of Christ washeth away our sinnes but to say circumcision was a token that Christ should come of Isaac Master Tombes contradicts it himselfe saying John baptized before circumcision should of right cease and yet Christ was borne thirty yeeres before which hangs together like harpe and harrow and Paul circumcised Timothy after Christs assention see Acts 16.3 and after he had preached of his resurrection many times but this had been notoriously wicked if circumcision had signified that Christ was yet for to come of Isaac secondly he saith circumcision signified that the Israelites were seperated from all Nations but I say no for if any would turne to the Jewes Religion they should be circumcized let them be of what Nation they would so then it was onely a note of distinction of their Religion from all