Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	day_n	die_v	4,706	5	6.4687	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95331	A discourse of baptisme, its institution and efficacy upon all believers. Together with a consideration of the practise of the Church in baptizing infants of beleeving parents: and the practise justified by Jer: Taylor D.D.	Taylor, Jeremy, 1613-1667.	1652 (1652)	Wing T315; Thomason E682_2; ESTC R203923	53,917	64

actions It is certain that they that can receive the new birth are capable of it the effect of it is a possibility of being saved and arriving to a supernatural felicity If Infants can receive this effect then also the new birth without which they cannot cannot receive the effect And if they can receive salvation the effect of the new birth what hinders them but they may receive that that is in order to that effect and ordained onely for it and which is nothing of it self but in its institution and relation and which may be received by the same capacity in which one may be created that is a passivity or a capacity obediential 4. Concerning pardon of sins which is one great effect of Baptism it is certain that Infants have not that benefit which men of sin and age may receive He that hath a sickly stomach drinks wine and it not onely refreshes his spirits but cures his stomach He that drinks wine and hath not that disease receives good by his wine though it does not minister to so many needs it refreshes him though it does not cure him and when oyle is poured upon a mans head it does not alwayes heal a wound but sometimes makes him a chearful countenance sometimes it consigns him to be a King or a Priest So it is in Baptism it does not heal the wounds of actual sins because they have not committed them but it takes off the evil of Original sin whatsoever is imputed to us by Adams prevarication is washed off by the death of the second Adam into which we are baptized But concerning Original sin because there are so many disputes which may intricate the Question I shall make use onely of that which is confessed on both sides and material to our purpose Death came upon all men by Adams sin and the necessity of it remains upon us as an evil consequent of the disobedience For though death is natural yet it was kept off from man by Gods favour which when he lost the banks were broken and the water reverted to its natural course and our nature became a curse and death a punishment Now that this also relates to Infants so far is certain because they are sick and dye This the Pelagians denied not But to whomsoever this evil descended upon them also a remedy is provided by the second Adam That as in Adam all dye even so in Christ shall all be made alive that is at the day of Judgement then death shall be destroyed In the mean time death hath a sting and a bitterness a curse it is and an express of the Divine Anger and if this sting be not taken away here we shall have no participation of the final victory over death Either therefore Infants must be for ever without remedy in this evil consequent of their Fathers sin or they must be adopted into the participation of Christs death which is the remedy Now how can they partake of Christs death but by Baptism into his death For if there be any spiritual way fancied it will by a stronger argument admit them to Baptism for if they can receive spiritual effects they can also receive the outward Sacrament this being denyed onely upon pretence they cannot have the other If there be no spiritual way extraordinary then the ordinary way is onely left for them If there be an extraordinary let it be shewn and Christians will be at rest concerning their children One thing onely I desire to be observed That Pelagius denyed Original sin but yet denyed not the necessity of Infants Baptism and being accused of it in an Epistle to Pope Innocent the first he purged himself of the suspicion and allowed the practise but denyed the inducement of it which shews that their arts are weak that think Baptism to be useless to Infants if they be not formally guilty of the prevarication of Adam By which I also gather that it was so universal so primitive a practise to baptize Infants that it was greater then all pretences to the contrary for it would much have conduced to the introducing his opinion against Grace and Original sin if he had destroyed that practise which seemed so very much to have its greatest necessity from the doctrine he denyed But against Pelagius and against all that follow the parts of his opinion it is of good use which S. Austine Prosper and Fulgentius argue If Infants are punished for Adams sin then they are also guilty of it in some sense Nimis enim impium est hoc de Dei sentire justitiâ quod à praevaricatione liberos cum reis voluerit esse damnatos So Prosper Dispendia quae flentes nascendo testantur dicito quo merito sub justissimo omnipotentissimo judice eis si nullum peccatum attrahant arrogentur said S. Austin For the guilt of sin signifies nothing but the obligation to the punishment and he that feels the evil consequent to him the sin is imputed not as to all the same dishonour or moral accounts but to the more material to the natural account and in holy Scripture the taking off the punishment is the pardon of the sin and in the same degree the punishment is abolished in the same God is appeased and then the person stands upright being reconciled to God by his grace Since therefore Infants have the punishment of sin it is certain the sin is imputed to them and therefore they need being reconciled to God by Christ and if so then when they are baptized into Christs death and into his Resurrection their sins are pardoned because the punishment is taken off the sting of natural death is taken away because Gods anger is removed and they shall partake of Christs Resurrection which because Baptism does signifie and consign they also are to be baptized To which also adde this appendant Consideration That whatsoever the Sacraments do consign that also they do convey and minister they do it that is God by them does it lest we should think the Sacraments to be meer illusions and abusing us by deceitful ineffective signs and therefore to Infants the grace of a title to a Resurrection and Reconciliation to God by the death of Christ is conveyed because it signifies and consigns this to them more to the life and analogy of resemblance then Circumcision to the Infant sons of Israel I end this Consideration with the words of Nazianzen {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Our birth by Baptism does cut off every unclean appendage of our natural birth and leads us to a celestial life and this in children is therefore more necessary because the evil came upon them without their own act of reason and choice and therefore the grace and remedy ought not to stay the leisure of dull Nature and the Formalities of the Civill Law 5. The Baptism of Infants does to them the greatest part of that benefit which belongs to the remission of sins

of the Christian faith because we not onely see millions of men and women who not onely believe the whole Creed onely upon the stock of their education but there are none that ever do renounce the faith of their Countrey and breeding unless they be violently tempted by interest or weakness antecedent or consequent He that sees all men almost to be Christians because they are bid to be so need not question the fittingness of Godfathers promising in behalf of the children for whom they answer And however the matter be for Godfathers yet the tradition of baptizing Infants passed through the hands of Irenaeus Omnem aetatem sanctificans per illam quae ad ipsam erat similitudinem Omnes n. venit per semet ipsum salvare omnes inquam qui per eum renascuntur in Deum infantes parvulos pueros juvenes seniores Ideo per omnem venit aetatem infantibus infans factus sanctificās infantes in parvulis parvulus c. Christ did sanctifie every age by his own susception of it and similitude to it For he came to save all men by himself I say all who by him are born again unto God Infants and children and boyes and yong men and old men He was made an Infant to Infants sanctifying Infants a little one to the little ones c. And Origen is express Ecclesia traditionem ab Apostolis suscepit etiam parvulis dare baptismum The Church hath received a Tradition from the Apostles to give Baptism to Children And S. Cyprian in his Epistle to Fidus gives account of this Article for being questioned by some lesse skilfull persons whether it were lawfull to baptize Children before the eighth day he gives account of the whole question and a whole Councell of sixty six Bishops upon very good reason decreed that their baptism should at no hand be deferred though whether six or eight or ten dayes was no matter so there be no danger or present necessity The whole epistle is worth the reading But besides these authorities of such who writ before the starting of the Pelagian Questions it will not be useless to bring their discourses of them and others I mean the reason upon which the Church did it both before and after Irenaeus his argument was this Christ tooke upon him our nature to sanctifie and to save it and passed thorough the severall periods of it even unto death which is the symbole and effect of old age and therefore it is certaine he did sanctifie all the periods of it and why should he be an infant but that infants should receive the Crowne of their age the purification of their stained nature the sanctification of their persons and the saving of their soules by their Infant Lord and elder Brother Omnis enim anima eousque in Adam censetur donec in Christo recenseatur tamdiu immunda quamdiu recenseatur Every soul is accounted in Adam till it be new accounted in Christ and so long as it is accounted in Adam so long it is uncleane and we know no uncleane thing can enter into heaven and therefore our Lord hath defined it Vnlesse ye be born of water and the spirit ye cannot enter into the Kingdome of Heaven that is ye cannot be holy It was the argument of Tertullian which the rather is to be received because he was one lesse favorable to the custome of the Church in his time of baptizing Infants which custome he noted and acknowledged and hath also in the preceding discourse fairely proved * And indeed that S. Cyprian may superadde his Symbol God who is no accepter of persons will also be no accepter of ages For if to the greatest delinquents sinning long before against God remission of sins be given when afterwards they beleive and from Baptisme and from Grace no man is forbidden how much more ought not an Infant be forbidden who being new born hath sinned nothing save onely that being in the flesh born of Adam in his first birth he hath contracted the contagion of an old death Who therefore comes the easier to obtain remission of sins because to him are forgiven not his own but the sins of another man None ought to be driven from Baptism and the Grace of God who is mercifull and gentle and pious unto all and therefore much lesse Infants who more deserve our aid and more need the divine mercy because in the first beginning of their birth crying and weeping they can do nothing but call for mercy and reliefe For this reason it was saith Origen that they to whom the secrets of the Divine mysteries were committed did baptize their Infants because there was born with them the Impurities of sin which did need material absolution as a Sacrament of spiritual purification for that it may appear that our sins have a proper analogy to this Sacrament the body it self is called the body of sin and therefore the washing of the body is not ineffectual towards the great work of pardon and abolition Indeed after this absolution there remains concupiscence or the material part of our misery and sin For Christ by his death onely took away that which when he did dye for us he bore in his own body upon the tree Now Christ onely bore the punishment of our sin and therefore we shall not dye for it but the material part of the sin Christ bore not Sin could not come so neer him It might make him sick and dye but not disordered and stained He was pure from Original and Actual sins and therefore that remains in the body though the guilt and punishment be taken off and changed into advantages and grace and the Actual are received by the Spirit of grace descending afterwards upon the Church and sent by our Lord to the same purpose But it is not rationally to be answered what S. Ambrose sayes quia omnis peccato obnoxia ideo omnis aetas Sacramento idonea For it were strange that sin and misery should seize upon the innocent and most unconsenting persons and that they onely should be left without a Sacrament and an instrument of expiation And although they cannot consent to the present susception yet neither do they refuse and yet they consent as much to the grace of the Sacrament as to the prevarication of Adam and because they suffer under this it were but reason they should be relieved by that And * it were better as Gregory Nazianzen affirms that should be consigned and sanctified without their own knowledge then to dye without their being sanctified for so it happened to the circumcised babes of Israel and if the conspersion and washing the doore posts with the blood of a lamb did sacramentally preserve all the first-born of Goshen it cannot be thought impossible or unreasonable that the want of understanding in children should hinder them from the blessing of a sacrament and from being