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	moses_n	reign_v	4,387	5	9.3174	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66526	Vindiciæ vindiciarum, or, A vindication of a late treatise, entituled, Infant-baptism asserted and vindicated by Scripture and antiquity in answer to Mr. Hen. D'Anvers his reply : to which is annexed, the Right Reverend Dr. Barlow (now Bishop-elect of Lincoln) his apologetical-letter : also An appeal to the Baptists (so called) against Mr. Danvers, for his strange forgeries, and misrepresentations of divers councils and authors, both antient and modern / by Obed Wills.	Wills, Obed.; Barlow, Thomas, 1607-1691. Appeal to the Baptists against Henry D'Anvers, Esq.	1675 (1675)	Wing W2868; ESTC R38662	92,093	163

5. p. 239. Hieronimus quoque lib. 3tio Dialogorum adversus Pelagianos Critobulo sic scribit Jerom also having spoken of Ambrose just before in his 3d Book of Dialogues against the Pelagians writes thus to Critob Tell me I pray and resolve the question why are Infants baptized Attic. That their sins may be done away in Baptism Critob But what sin have they commited is any one loosed that is not bound Attic. Dost thou ask me the question The Evangelical Trumpet or Dr. of the Gentiles that Vessel that shineth throughout all the world will answer thee Death reigned from Adam unto Moses even over them that have not sinned after the manner of Adams transgression which is the figure of him to come But all men are guilty either in respect of themselves or Adam Qui parvulus est parentis in Baptismo vinculo solvitur he that is a Child is freed in Baptism from the Bond of his Parent that is Original Sin or guilt contracted from them 2. His second Medium or Argument to prove that Adult Baptism was only practised in the 4th Century is the Positive Decrees of the 3 eminent Councils of this Age viz the Garthaginian Laodicean and Neocesarean which he saith do positively decree that Teaching Confession Faith and Free-choice ought to preceed Baptism We omit speaking to these Councils for the present intending to do it in a more convenient place 3d Argument that Adult Baptism was the only approved Baptism of this Age is his Ten remarkable Instances in this Century that were not baptized though the Children of Christian Parents till they were able to make profession of Faith viz Constantine Basil Gregory Nazianzen Ambrose Chrysostom Jerom Austin Nectarius Valentinian and Theodosius Here Mr. Danvers and others of his party as I hear triumphs over me because in my Answer I speak not to every one of these and besides I am upbraided by him for excepting only against 4 of the Ten Testimonies of the Fathers viz Athanasius Bazil Ambrose and Nazianzen who as I told him in my answer were for Infants Baptism To which he Replys 1. That if but four of the Ten be excepted against then he hath six more stands good besides the former viz. 15 not excepted against as perverted But really I have endeavoured to understand his Account but cannot and therefore either he is very confused or I am very dull 2. The four that I lay claim to viz. Athanasius Bazil Ambrose Nazianzen he will not grant me being as he saith full in their Testimonies for Adult Baptism He begins with Bazil's saying That Faith must preceed Baptism To this I have already reply'd that notwithstanding this he might be as much for Infants-Baptism as Ambrose who spake the same words and moreover I shall now give you some Reasons from whence we may conclude That Bazil was for Infants-Baptism 1. Because two of the most eminent Greek Fathers his contemporaries were for it viz. as Nazianz. appears in his Oration in Sanctum lavacrum Madg. Cent. 4. C. 6. p. 417. likewise Chrysostom in his Homilies ad Neophytos besides those eminent Latin Fathers as Ambrose Jerom and others that were such zealous Assertors of Infants-Baptism who lived in the same Age with Bazil 2. Because in all the three Tomes of Bazil there is not one word to be found against Infants-Baptism though he be very large in his discourses about Baptism and certainly he would have said something against it had he deem'd it an errour for as much as it was practised not only in the Age wherein he lived but in the Churches of Asia where he was Bishop Nazianzen speaking of the Churches of Asia saith Infants were to be baptized Mag. Cent. 4. C. 6. p. 461. Because Nazianzen his most intimate friend and fellow-student was for Infants-Baptism The Magdiburgs say there was so great an endearedness between these two Fathers that they had as it were but one Soul Nazianzen is called animae Bazilii dimidium the half of Bazils Soul if in them both say the Magdiburgs there was not Una prorsus atque eadem anima They further tell us that from the time of their first acquaintance there was such a Conjunctio animorum et Studiorum such a conjunction of spirits and studies that they continued in most entire friendship ever after Cent. 4. C. 10. p. 939 940. 4. We do not find that in any of their Epistolary Entercourses any thing that may argue them to be of different judgments in this point hence I suppose it may be rationally concluded that as Nazianzen was for Baptism after preparation and confession and condemns those that enter upon it rashly Magd. Cent. 4. C. 6. p. 417. And yet in the fore-going page tells us the Churches of Asia owned Infants-Baptism in case of danger and declares his own judgment absolutely for it without respect to danger Orat. quarta ad Baptismum as you shall hear more anon so might also Bazil be notwithstanding he hath any-where said Faith should preceed or go before Baptism 5. T is no wonder we read not of Bazils insisting upon Infants-Baptism for such was the Errour and superstition of those times wherein he preached ascribing such Virtue to Baptism to do away the guilt of Sin that they would delay the taking up that Ordinance till they thought they should dye that so they might depart with pure Souls so that as far as I can find Bazil had much ado to perswade his Hearers to be baptized and spends abundance of his pains in quickening them to take up Baptism without longer delay as appears in his Exhortation to Baptism where he doth most sharply inveigh against procrastinating the same If Mr. D. would but weigh these things without prejudice I doubt not but 't would abate much of his Confidence that Bazil is on his side Nor will he allow me Athanasius but concerning him we shall speak in another place Then for Ambrose he saith that he is full also That the Baptized should not only make profession but desire the same But then as conscious of prevarication he adds that if any of them should contrary hereto say they would contradict themselves and the practice of the Age But this is meer shuffling Since the practice of the Age as to profession had respect to Pagans as we have often told him and in this sence we are to understand Ambrose and whereas in my Infants-Baptism Asserted I prove Ambrose was for us from those words of his lib. 2. de Abraham C. 12. being these Because every Age is obnoxious to Sin therefore every Age is fit for the Sacrament to this he replys that this is no proof that he was for Infants Baptism First because Circumcision is hereby meant Secondly if Baptism then those of every Age that are fit for that Sacrament must not be supposed viz. those that are capable to confess Faith and desire Baptism otherwise not only Children but all good and bad being obnoxious to Sin