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	sin_n	sin_v	19,442	5	9.9710	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86561	Diatribē peri paido-baptismoū, or, A consideration of infant baptism: wherein the grounds of it are laid down, and the validity of them discussed, and many things of Mr Tombes about it scanned and answered. Propounded to the consideration of the Church of God, and judgment of the truly religious and understanding therein. Together with a digression, in answer to Mr Kendall; from pag. 143. to the end. By J.H. an unworthy servant of Jesus Christ, and preacher of the Gospel to the congregation at Lin Alhallows.	Horn, John, 1614-1676.	1654 (1654)	Wing H2798; Thomason E729_3; ESTC R17948	148,371	168

and right to the eternal inheritance then though Baptism witnessing to Christ and pointing us to him witness to the enjoyment of that union and forgiveness through the hearty belief on Christ yet it sealeth them not to the several parties baptized outwardly as their undoubted portion and priviledge in and by coming to this Baptism and so to be profest Subjects in the Kingdom or Church-state of Christ to be enjoyed by them The sealing of that is the proper work of the Spirit of Christ as hath been noted before And thus have we also viewed these Objections But 4. In perusing Master Kendals Answer to Master Goodwin I have lately met with one other Argument which though propounded only Ad hominem and by way of Objection by him to Master Goodwin as endeavouring to shew an inconsistency in his principles and doctrines yet as I apprehend may seem to carry some shew of weight in it amongst some of the Antipedobaptists that believe the Extent of Christs Death and Ransom yea it makes me call to mind that it is a prime Argument with many of them and therefore I conceive it very needful to say something to it and shew its invalidity It is to this purpose Christ by his death and sufferings hath wholly dissolved Object 4 and taken off from all men the guilt and condemnation that was brought on all men by Adams sin and so from all Infants so as that none shall perish now but for his own personal sinning against the Government and goodness of God by Christ therefore as Tertullian says Quid festinet innocens aetas ad remissionem Seeing Infants are not in danger of perishing while such nor have any sin to be washed from no need is there of their being baptized To this purpose is Master Kendals reasoning once and again and particularly in Chapt. 17. Pag. 203. twice and again Pag. 207. To which I answer Answ 1 1. By denying the Consequence because though Christ indeed hath dyed for all and through his death the benefit is to all men to justification of life Rom. 5.18 So as that there is salvation extendible to them in the publick person and tenderable to them in the Gospel So as that They are so far redeemed from under the Law or first Covenant made with Adam as that though they have broken it in him yet they are not under a necessity of destruction but Christ hath power to forgive their sins and bring them unto God that sin and law notwithstanding And no Scripture speaks of any perishing finally for that Adam sinned but generally for their own personal rejections of the light imprisonings of the truth abuses of goodness and patience and rebellions against Spirit by and through Jesus Christ extended and afforded as witness Prov. 1.22 23 24. c. Ezek. 24.13 Josh 3.19 and 12.48 Rom. 1.18 19 20 21-28 2 Thes 1.7 2.10 Rom 2.4 5. with divers others which also seem to me Part. 2. p. 83. may be inforced from Master Kendals own concessions As when he grants That all the goodness patience mercy men enjoy they have it as the purchase and procurement of Christ no such good thing being extendible according to the Covenant with Adam broken by us for from thence will it not plainly follow That he stood in the breach stopt the course of the Law cursing us only and debarring us of all good and gave it its satisfaction for all for their breach of it and sin against it that being in it self inflexible and not otherwise diverted from accursing us and depriving us of all good but by satisfaction given to it in some other bearing its sentence for us for if the Law could upon other terms have dispensed with our enjoyment of good and suspended its sentence yea have permitted mercy to us instead of curse we do in vain put the enjoyment of of those good things upon Christs Mediation If then he hath suffered the curse of it for all and so given it its demands as that he hath power to give contrary to its sentence then are all men no longer under it as the Covenant of life and favour in the sight of God or in regard of his binding them to live by their personal obedience of it in Adam and themselves or else for ever to be accursed and perish Though in mens consciences it have this dominion unless and till their ignorant hearts be better informed Isai 42.6 and 49.6 7. Matth. 25.31 to the end and believe the truth and as a means of convincement of sin and so tending to salvation it is yet in its force as in the hand of Christ who is become the Covenant to the people according to mens subjection to whom in the light he affords or sinning against him they are now to be judged Though all this I say be so yet it follows not from thence either 1. That Infants are guilty of or have no sin in them For the death of Christ neither maketh them less guilty of having sin in Adam or of being guilty of that sin as in him nor doth it take corruption or uncleanness out of them by its self men may be guilty in themselves of that that is not imputed to them and for which being forgiven they shall not suffer Paul nevertheless charges himself with being the chief of sinners because his sin was forgiven him through the blood of Christ 1 Tim. 1.15 And it is not Christs dying for men simply renews then but the discovery of the grace and truth of God to them and the belief of it with the operations of the Spirit of God therein that cleanses both the conscience and spirit of men Children are conceived in iniquity and born in sin spring out of an unclean root and therefore are unclean in themselves Job 14.4 Psal 51.4 5. or 2. That Baptism were it so is needless for 1. The Death of Christ for a man is so far from rendring Baptism needless to that man that indeed there is no ground for baptizing any man but by vertue of and upon the account of his death for him Christ as dead and risen for us is the ground and foundation of all mercies and of all ordinances and the promise of him was the foundation of all the ordinances before his coming 1 Cor. 3.11 Ephes 2.20 as might easily be evidenced Had it not been for his stepping in we had forthwith upon breach of Gods Covenant layn for ever in death and misery without any mercy or favour to us or hope of delivery but for that Christ had not had authority and power over any man to dispense favour to him or deal otherwise with him then according to the desert of his sin and sentence of the Law nor had there been any remission of sins either to be sealed to or sought for by any person nor no way for adoring or worshipping God nor could ten thousand baptisms do or have done any man the least benefit had not Christ

Sadduces did I grant it 's true that there is no truth couched in Scripture and thence to be deduced that doth contradict or evacuate any plain express truth of Scripture any collection from Scripture contradicting the open saying of Scripture is to be rejected as not rightly deduced for the Scriptures though in some places they may seem yet in no place doth deny or contradict it self in other places But many truths are couched in Scripture that are not so openly exprest in plain sayings as some others be as we before instanced I conceive if those called Anabaptists did seriously consider this and yet this is as plain and undenyable a Truth as any can be pleaded for it would make them more sober towards others in this point of Infant Baptism and not so vainly to vapor and so proudly to insult as some of them do in their own conceptions of the undenyableness of this ground for denying it viz. that it 's not plainly exprest in any Scripture Instance or Precept And now let us in the next place see if any ground for it may be found couched in the Scriptures and therein first of all let us view the Commission given by Christ to his Apostles for Gentile-Baptism 1. That Commission we find in Mat. 28.19 20. All Power in Heaven and Earth is given unto me go ye therefore disciple ye all the Gentiles baptizing them into the Name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you c. Where first we have to be noted the ground of this Commission in Vers 18. All Power is given to me in Heaven and Earth that is Though as the eternal Word I had all Power over all Creatures before they being all made by me Joh. 1.2 3 Col. 1.16 yet could I not with consistence with my Truth or Holiness order all of them or any of lost mankind as now upon the account of my Death and Resurrection I am in the nature of man impowered to do had I not dyed and risen for men I must have destroyed them all for ever but as virtually upon this account before so actually now and in the nature of man am I invested with Power and Authority as of Lordship over all Creatures to order and dispose them as I please agreeable to my Fathers Will so over Mankind to help and save them and make all things subservient to my designs about them Therefore also have I Power to make new Orders and grant out new Commissions what and to whom I please as also to protect and defend them that I employ in the execution of my said Orders and Commissions Therefore I command require and commissionate you to be my Servants and Messengers in the Work that I please to enjoyn you Go ye therefore And further For as much as by virtue of my Death and Resurrection for all men I have ransomed all men even all the Nations of the world out from under the power of the sentence to death and condemnation to which the Covenant broken by Adam as soon as made with him almost did bind them over so as that now that Sin and Law notwithstanding you and what ever Death by occasion thereof falling upon them I can save any of them in looking up to me and for so much as that is the way to their life and happiness the only way to it that they be obedient and subject to my Government and beleeve on me * God having given all Nations to me for mine inheritance Psal 28 8. Isai 49.7 Acts 4.12 1 Cor. 1.21 Joh. 1.4.5.9 and the utmost ends of the Earth for my possession and me to be his Salvation to the ends of the Earth No other Name given under Heaven by which they can or may be saved and for as much also as the light of the knowledg of God by me as the eternal Word in the fulness of time to be made flesh suffer and dye held forth to them formerly in the Wisdom of God they by wisdom knew not but the light shining in darkness they do not comprehend It 's therefore my pleasure to send a plain Declaration of my Mind unto them and not only to reserve that priviledg to the people of Israel as formerly the partition wall between them and all other Nations being broken down by my sufferings Ephes 2.15 Therefore Go ye my chosen servants and Embassadours Disciple all the Gentiles baptizing them into the Name c. Here then secondly we have the Commission it self wherein baptism was first by our Saviour appointed to the Gentiles as a medium of their being discipled to him I confess baptism was practised before and that too upon all the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 3.21 people of every sort at least a word large enough to include infants too Deut. 31.12 Luke 9.13 with Matth. 14.21 Jude 5. but to our purpose this commission is more pertinent because it was given for the baptizing of the Gentiles and discipling them and so its rather to be read All the Gentiles as the same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated in other places as Acts 15.17 Rom. 15.11 2 Tim. 4.17 and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentiles commonly they having sufficient warrant before for discipling and baptizing the Jews in the former practising of baptism by John and themselves upon them and the commission given them Matth. 10. when the Gentiles were expresly excluded No other being to be baptized but such as were of the visible Church of God before Children of the Kingdom upon whom the name of God was called and so baptism was not to them the way of taking into the Church and Kingdom of God but for further instructing and taking in further them that were somewhat instructed in it before for that 's clear that the people of the Jews were already in the visible Church the Vineyard of God and Children of the Kingdom as in Matth. 8.12 21.42 43. The hedg was yet about them and the clouds rained upon them c. But now unto the Gentiles not fore-proselited and circumcised baptism was the way of taking them in and declaring and owning them to pertain to the Church nor do we read of any Gentile or Heathen coming into the visible Body and Company of the Church to be accounted of them by any other way or medium of outward institution after Christ's resurrection circumcision being not practised upon them and theirs in their admission as was formerly used in proseliting them Indeed that the false Apostles stood for and would have had the way of their entrance and admission still in which two it is observable that they make no mention of circumcising their infants but that they the Disciples ought to be circumcised as was the manner of Moses and Paul speaking to the Galathians says They constrain you and would have you to be circumcised Gal. 6.12 13. not