Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	apostle_n	covenant_n	grace_n	5,674	5	6.6688	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30628	An argument for infants baptisme deduced from the analogy of faith, and [of the] harmony of the [Scr]iptures : in which in a method wholly new, and upon grounds not commonly observed bo[th the] doctrine (of infants baptism) is fully asserted, and the objections against it are obviated / by Richard Burthogge.	Burthogge, Richard, 1638?-ca. 1700.	1684 (1684)	Wing B6148; ESTC R35796	83,110	210

Man and take him into Covenant and Sign him and take the Woman in but Inclusively as comprehended in Man and as an Appendix to him which he did in the Dispensation under Abraham and Moses But then afterwards as he took the Woman in the Creation out of Man so under Christ in the New-Testament-Dispensation he took the Woman in her own Name and put his Sign on her too Both Men and Women are Baptized A Second and perhaps no less effectual Reason is That the Woman had been first as the Apostle observes in the Transgression she had spoyled the First Creation and the Work of God in it What 's this that thou hast done saith God to the Woman Therefore as a Mark of his Divine Displeasure God would not in the Institution of his Covenant of Grace take her in her Own Name and Person or otherwise than by Inclusion in the Man into the Participation of it until by bringing forth the Lord Christ the great Foundation of the New and Better Creation she had made him as it were some Reparation and therefore Christ is emphatically said to be Made of a Woman Methinks the Apostle hath an Aspect towards both these Reasons in 1 Tim. 2. 13 14 15. But howsoever that is sure I am 't is out of question that before Christ there was no little difference between Male and Female in the Account of Scripture for if a Woman bore a Man-Child she was to be unclean but Seven days and to continue in the Blood of her Purifying but Thirty-three days But if she brought forth a Maid-Child then she was to be unclean Two weeks and to continue in the Blood of her Purifying Sixty-six days So much Difference Then there was between Male and Female for so we read in Exod. 12. 2 4 5 6. But Now the Case is alter'd For under Jesus Christ there is no Difference no more Now between the Male and Female than between the Jew and Greek for so the Apostle Gal. 3. 28. There is neither Iew nor Greek there is neither Bond nor Free there is neither Male nor Female for You are all one in Christ Iesus A plain Text wherein the Apostle as well implies there Was a Distinction and Difference before as he affirms that there Is none now As for mine Adversary though I do not take him to be the Greatest Clark in the World or as Learned in the Learned Languages and Human Authors as many others and though I take it to have been a piece of Vanity in him to tell me as he doth That as he remembred one of the School-men said c. because I have Reason to believe he understands the School-men as little Hebrew or Greek Yet I do not apprehend it any Disgrace as some would have it to have been engaged with him both for that he is a careful painful and industrious searching Person much conversant in the present Controversie and I believe can say as much for his Perswasion as any other what ever as also for that the Point in Controversy between us is not a Point of Human Learning Here for the main is no need of Greek or Hebrew or of the Subtilties of School-men or of Exactness of Criticisme It must be decided plainly by good Sense and by the Harmony of the Scripture and an English Bible to which he doth appeal suffices for that I do confess I believe that some of the Grounds which I have said will have no little Influence toward an Alteration in many received Schemes But whether I have laid them right or not I am no competent Iudge For though I am much confirmed in the Verity of Them by their undergoing of One kind of Test without any Loss yet before I do advance them from being Points of meer Opinion to be Points of some Degree of Faith I am willing they should undergo all Others And therefore Reader they are put into thy Hands for I have done with them to weigh and iudge them ERRATA PAge 2. line 4. add be p. 12. l. 20. read by p. 16. l. 20. dele it p. 49. l. 27. read to p. 53. l. 23. dele capable of it p. 54. l. 14. dele p. 99. l. 21. read in way of Covenant through Christ for Grace p. 102. l. 17. read of all the Faithful p. 103. l. 11. dele now p. 105. l. 18. read of Genesis p. 110. l. 5. add p. 115. l. 27. dele p. 128. l. 30. read be understood of that only p. 129. l. 5. read same p. 150. l. 20. read is meant AN ARGUMENT FOR Infants Baptism c. The First Letter Dear Sir I Cannot believe my self obliged by the Occasional Discourse which I held almost a Year and three Quarters ago about Infants Baptism to ingage any further in that Controversie much less deliberately and solemnly yet having received so large and so elaborate an Endeavour for my Satisfaction and so importunate and iterated Requests to give you the Result of my most cool and serious Considerations of what you have done in It I may not be so much wanting in Civility to your Desires and in Obedience to the Call I believe in them as to decline the Incumbence and Obligation under which They put me to answer And so either to receive my self a further Illumination in the Point or which is better and which I hope to give it Only let me have leave to tell you That I am sensible enough how difficult a Task it is in it self to Eradicate an Opinion grown inveterate by length of Time and perhaps confirm'd by frequent Spoyls and Trophies over weak Opposers of It and that 't is more difficult for one in my Circumstances subject to a thousand Avocations and Diversions and who at the Arrival of your Letter thought of nothing less in all the World than of being engaged in this manner against Anabaptism and with a Person a great part of whose time hath been imployed in Thoughts and Study about it And yet under Disadvantages so great against so great Advantages believing my self in the right in that Confidence I have made a Resolution to let you know my Sentiments and the rather because I take you and I wish I may not be mistaken in it to be so unfeign'd a Lover of Truth and so Candid a one that you will make Allowance for any Byass in your Mind in favour of your Opinion which a long Prescription may give it and that you will not Refuse any Light that may be offered if you have no other Reasons for doing So than either that It is New unto you or that you have not struck It your self As for my Sentiments on this Subject that you may conceive Them with the greater Clearness as also for Order sake I will reduce them unto Two Heads First I will let you see the Mistakes under which you are as to your Apprehensions of the Grounds of my Arguments for Infants Baptism as deduced from the Covenant of Abraham And Then

the second and the business is ended But as for your Paraphrase it is too general and loose and off from the Text and not a Paraphrase upon it What you add in answer to my several questions is but Retailing of what I had before and have again considered now in gross only where you say that the reason why in the 10th verse and afterward c. the Holy Ghost useth a restrictive term ye shall keep c. is because it would have been improper to have repeated the word Seed according to the usual formes of Speech generally in custom among men it being enough when Abraham and his Seed had been once or twice mentioned to say you as there was further occasion to make mention of them I answer that it is not once or twice but four times and that is alwayes all along thee and thy Seed before he came to institute Circumcision which was not competent to all the Seed And why I pray not Humane formes of Speech observed before by the using of you after once or twice mentioning instead of thee and thy Seed Again shew me among all the formes of Speech generally in custom among men one such as this is in your sence where two you's in the same Coherence and Relation shall be understood diversely The first of them for one subject the second for another This is the Covenant which you shall keep between me and you which you shall keep meaning some persons between me and you meaning other Persons If this be your Grammar it is new too and all as new as your Logick In fine in your sence it would have run smooth and more according to the formes of Speech generally in custom among men in these termes Thou shalt keep my Covenant therefore thou and thy Seed This is the Covenant which you shall keep between me and you omitting thy Seed after thee every man child among you shall be Circumcised But thy Seed being put in with the second you and so distinguished from it clearly implies that it was not intended to be Comprehended in the first But the Controversie must and shall have end and the sooner because as you do manage it it is become a wordy brabling business as also for that you treat me in it but as Aesop did his Masters Guests with Tongue Tongue still nothing but Tongue in several dishes And that it may have end as fairly as it took beginning seeing we have joyned Issue and have made our Arguments I propose that you elect some two or three of your Friends and at any time in any House at Totness within a Moneth at your appointment meet me with the like number of mine to hear the whole matter and Judge upon it Else the World must You may do with your Papers as you list I will Publish mine in vindication of Decem. 26. 1682. Your Affectionate Friend R. B. FINIS Books Printed for Jonathan Greenwood at the Crown in the Poultry INstuctions about heart-Heart-work what is to be done on Gods part and ours for the Cure and keeping of the heart that we may live in the exercise and growth of Grace here and have a comfortable Assurance of Glory to Eternity by that Eminent Gospel Minister Mr. Richard Allein Author of Vindiciae Pietatis with a Preface by Dr. Annesley Compassionate Counsel to all Young Men especially 1. London Apprentices 2. Students of Divinity Physick and Law 3. The Sons of Magistrates and Rich Men By Richard Baxter Price bound 1. s. 6. d. A Sermon Preached at the Funeral of the Right Honourable Anne Baroness Holles of Ifield in Sussex with a short account of her Holy Life and Patience under all Afflictions from Heb. 13. 14. By James Waters Domestick Chaplain to the Right Honourable Francis Lord Holles Barron Holles of Ifield her late Husband The Future State or a Learned and Judicious Discourse attempting some Display of the Souls Happiness in regard to that Eternally Progressive Knowledg o● Eternal Increase of Knowledg and the Consequences of it which is amongst the Blessed in Heaven Highly Approved 〈◊〉 by the Learned By a Country Gentleman a Worshipper of God in the way o● the Church of England Price Bound One Shilling FINIS