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	transgression_n	6,929	5	10.8054	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65465	The pious communicant rightly prepar'd, or, A discourse concerning the Blessed Sacrament wherein the nature of it is described, our obligation to frequent communion enforced, and directions given for due preparation for it, behaviour at, and after it, and profiting by it : with prayers and hymns, suited to the several parts of that holy office : to which is added, a short discourse of baptism / by Samuel Wesley ...	Wesley, Samuel, 1662-1735.	1700 (1700)	Wing W1376; ESTC R38528	120,677	302

and even Heathens have been sensible of a Fall though they have been ignorant of the manner of it and means to recover from it and yet as before they generally used washing or sprinkling for Purification I believe they had it from Orpheus as he from the Phoenicians and they perhaps from Jacob. And it is no less certain that we all feel the Effects of this original Guilt tho' there may be difficulties in the manner of its propagation For no modest good Man can be insensible of an inward strong propension to Evil And the Scripture plainly asserts That we were shapen in Iniquity and in Sin did our Mothers conceive us Psal. 51. 5. That we were all by nature Children of wrath and dead in trespasses Ephes. 2. 1 3. and sins That none can bring a clean Iob 14. 4. and 25. 4. thing out of an unclean That in Adam all died 1 Cor. 15. 22. That by one Man's disobedience many that is all Rom. 5. 10 12. were made Sinners By one Man Sin entred into Rom. 3. 10 23. the world and Death by Sin which came upon all Men for that all have sinned and come short of the Glory of God Nay this almost in express Terms as to Infants who if they had not any Sin at all no original Sin How come they to die and what need would they have of a Saviour since they have no actual Sin But 't is said That Death reigned from Adam to Moses even in those who had not sinned actually according to the similitude of Adam's transgression Rom. 5. 13 14. which can relate to Infants only which Texts are allowed by all but Pelagians to be clear Proofs that the whole Race of mankind are obnoxious both to the Guilt and Punishments of Adam's Transgression To the Punishment as well as the Guilt of it which doubtless was not only temporal Death but extended likewise to spiritual and eternal The Scripture having concluded all under Sin as the Iews under Unbelief that God might have mercy upon all Gal. 3. 22. Rom. 11. 32. Which takes off any mistaken Imputation on God's mercy or his Iustice since the Remedy is as wide as the Wound the Obedience and Death of the second Adam have repaired the Ruins which were occasioned by the Crime of the first and brought mankind into a possibility and capacity of Salvation And as by the offence of one Iudgment came upon all Men to Condemnation so by the Righteousness of one the Free-Gift came upon all Men to Iustification of Life Rom. 5. 18. Which virtue of Christ's Death and Resurrection are applied to us in Baptism Rev. 1. 5. For he loved us and washed us from our Sins in his own Blood He gave himself for the Church that he might sanctifie and cleanse it with the washing of water by the Word Ephes. 5. 25 26. namely by Baptism as an Instrument of our Iustification as our Church fully asserts in the Office of Baptism That all Men are conceived and born in Sin First Exhortation before Baptism in the old Adam Ministers certifying after private Baptism in original Sin and in the Wrath of God and prays That the Person to be baptised may be washed and sanctifyed with the Holy Ghost and delivered from God's Wrath and by Baptism receive Remission of Sins and enjoy the everlasting Benediction of God's heavenly washing and again That the Water may be sanctified to the mystical washing away of Sin Prayer immediately before Baptism and teaches us That those who are born in original Sin and in the Wrath of God are by the Laver of Regeneration in Baptism received into the Number of God's Children c. And accordingly does upon good Ground affirm in the Rubrick at the end of the Office That it is certain by God's Word that Children which are baptised dying before they commit actual Sin are saved and this is agreeable to the unanimous Opinion of the antient Fathers St. Cyprian Theophylact. Lactant Greg. Naz. Origen St. August St. Ambrose St. Ierom c. and of the Primitive Church which differ'd from the Pelagian Hereticks in this very point those Hereticks pretending that Children were baptised only that they might be admitted into the Kingdom of Heaven whereas the Orthodox held that they ought to be baptised especially in case of danger for the washing away the Guilt of original Sin § VII Another Benefit of Baptism is that we thereby enter into Covenant with God without which as has been said on the other Sacrament What has a sinful Creature to do with his offended Maker Into that everlasting Covenant which he has commanded for ever Psal. 109. 11. that New Covenant which he has promised to make with the spiritual Israel To give them a new Heart and a new Spirit new Principles new Inclinations to sprinkle clean water upon them that they may be clean and to remember their Sins and iniquities no more In short to be their God as he promised to Abraham in the Evangelical Covenant which he made with him and all his spiritual Offspring Gen. 17. 7 8. That Circumcision was then the way of admitting into Covenant with God and that Baptism is the same now I suppose none deny who own any Sacraments Baptism being also stiled in Scripture the Stipulation Contract or Covenant of a good Conscience as good Interpreters translate that place in St. Peter already mentioned § 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipulatio Luther Beza Grotius c. Our part of the Covenant which includes an Oath and a Vow is to renounce the Devil to believe what God has revealed to observe what he has commanded God's part to give us his Grace to perform what we promise and unspeakable Rewards for our imperfect Obedience § VIII By Baptism we are admitted into the Church and consequently made Members of Christ the Churches Head The Iews were admitted into the Church or made Proselytes by Circumcision the Christians by Baptism For as many as are baptised into Christ have put on Christ Gal. 3. 27. that is are mystically united to him and made one with him For by one Spirit we are all baptised into one Body 1 Cor. 12. 13. namely the Church which is called the Body of Christ Ephes. 4. 12. whence the Fathers stile Baptism the Door of the Church and the Sacrament of our initiation or entrance into Christianity From which vital more than political because spiritual mystical and sacramental Union with Christ proceeds the Influence of his Grace on those who are baptised the Honour and Exaltation of our Nature the Benefit of his Protection and Intercession for us with the Father as from our Union with the Church a share in its Instructions in its Privileges in all the Promises Christ has made to it in its Intercessions and Supplications and in the other Sacrament of the Lord's Supper as soon as we come to Age and Understanding to receive it § IX By Baptism we are made the Children of God who were

St. Iohn Ver. 53. Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you Si praeceptiva locutio c. If says he the Expression forbid any wicked action or command a good one then 't is not figurative but if it appears to command any Wickedness or forbid any Good it must be figurative Thus he goes on that expression Except ye eat the Flesh of the Son of Man and drink his Blood you have no Life in you seems to command a very wicked thing it must therefore be understood in a Figure and the meaning of it is that we are to communicate in our Lords sufferings and to lay it up in our Remembrance that his Flesh was crucified and wounded for us And when any Romanist fairly answers this we may safely promise them to believe Transubstantiation § XVII But if Christ be no otherwise in the Sacrament than figuratively in the Symbols as they are a Commemoration of his death and spiritually and effectually present to the faithful Reeeiver Where is then it may be asked the Mystery which all acknowledge in this Sacrament and which is so often called by ancient Writers the venerable the awful and the tremendous Mystery or Mysteries of our Faith In answer We do own that as in general great is the Mystery of Godliness so there is something which far transcends our Reason in this Sacrament and in the manner of our Saviours acting on our minds therein though the Fact it self be clearly revealed in Scripture The manner I say is still mysterious how it becomes to us the Body and Blood of Christ How the inestimable Benefits of Christs Death are communicated to us by the reception of the humble Signs how we are thereby united to him and he to us this as the Apostle says perhaps on the same occasion is indeed a great Mystery * Ephes. 5. 32. and we can no more give an account thereof than we can of ' the Wind which ' bloweth where it listeth We ought therefore firmly to believe it we ought to adore the depth of the divine Wisdom in it without going about so fruitless an attempt as to fathom and comprehend it But to go on with our description of this Sacrament § XVIII By the eating this Bread and drinking this Wine continuing thus in their proper substances tho' Grace is added to them by their being taken and blessed or set apart to this sacred use we do most solemnly and Sacramentally renew our Covenant with God God made a Covenant in Paradice with all Mankind in our first Parents which was called The First Covenant the Condition whereof was Do this and live the Sanction In the day thou eatest of the Tree of Knowledge thou shalt surely dye or become obnoxious to Death both Temporal and Eternal Adam broke this Covenant by his Disobedience and being the Head and Representative of Mankind by him Sin and Death entred into the World he lost his original Righteousness and became the Parent of a sinful and a miserable Offspring and in him all died † 1 Cor. 15. 22. or were obnoxious to the same Curse which he was to suffer § XIX Yet God who is rich in Mercy did not leave him to despair but immediately made another Covenant with him called the Covenant of Grace or the Second Covenant established on a better Security and on better Promises which was briefly contained in those Words Gen. 3. 15. The Seed of the Woman shall bruise the Serpents Head ‖ See the excellent Discourse of these Two Covenants in the Preface to the Whole Duty of Man that is Christ the promised Seed should destroy the Principality of the Devil rescue lost Mankind from his Slavery and again reconcile us to God This was yet more clearly reveal'd to Abraham that in his Seed that is in Christ should all the Nations of the Earth be blessed * Gen. 22. 18. 'T was farther illustrated in the Types and Figures of the old Law but the full and compleat discovery thereof was reserved to the Times of the Gospel which is called the New Covenant containing the most perfect Revelation of the Divine Will the Promises of God and those Conditions on which he accepts and forgives us Which were on Christs part his suffering in our room as our Surety and a Sacrifice for us to attone his Fathers Anger * Heb. 9. 12. 10. 10. as on our part Faith † St. Mark 16. 16. Repentance and not a Sinless as in the First Covenant but a sincere Obedience ‖ Acts 3. 19 25 26. § XX. This General Covenant is first applyed to particular persons by Baptism wherein we are now admitted into it as Abraham and his Posterity were by Circumcision into the same Evangelical Covenant * Gal. 3. 17. and are thereby actually dedicated to Gods Service and renounce the World the Flesh and the Devil and because there are none who come to age without having been guilty of some Breaches of this Covenant we do after we have taken it upon our selves in Confirmation renew it again at the Holy Communion Of which we shall still have a clearer notion if we consider it as 't is a Feast or as 't is a solemn Oath and on both accounts a federal Rite or a Token Pledge or instituted Sign of our being actually in Covenant with God without which what right had we to approach unto him or how could we expect any Mercy from him § XXI Let us consider the Holy Communion as a Feast a sacred Feast which was used among the Ancients at the Confirmation of Covenants in token of Amity and Friendship between the Guests Thus in that noted Instance at the ratifying the League between Isaac and Abimelech Isaac made a Feast and they did eat and drink and sware one to another † Gen. 26. 30. But this was more than an ordinary Feast there was generally a Sacrifice added to it at which they believed God himself present a Partaker thereof and a Witness of their Agreement Thus when Iacob and Laban made a Covenant Iacob offered Sacrifice upon the Mount and called his Brethren to eat Bread Gen. 29 54. And the Passover was both a Feast and a Sacrifice and 't is the Character which God himself gives of his Saints or those that were relatively or federally holy that they had made a Covenant with him with Sacrifice Psal. 50. 5. And the Apostle speaking as 't is very probable of this Christian Banquet the Holy Communion which comes in the room of the Passover exhorts the Corinthians to keep the Feast not with old Leaven c. * 1 Cor. 7. 8. Thus 't is called the Table of the † 1 Cor. 10. 21. Lord and the Wine the Cup of the Lord. And God vouchsafes therein to come in unto us and sup with us nay to kill the fatted Calf for us and feast us with his own Sacramental Body

That there is such a thing as this original Guilt or Stain of our Natures see Section VI. where it is also proved that it is in it self damnable as it must certainly be if it makes us the Children of Wrath and if the Offence of the first Adam has rendred all Mankind obnoxious to Iudgment to Condemnation and to Death It is true the second Adam has found a Remedy by his own Death but the Merits thereof are only to be applied in the use of those means he has appointed the chief of which are the Sacraments All good Christians believe one Baptism for the Remission of Sins we being therein born again not of corruptible Seed but of incorruptible 1 St. Pet. 1. 23. Baptism is the ordinary way to which God has tied us tho' he may not have tied himself Where it is not to be had indeed the Case is different but what are extraordinary Cases against a certain standing Rule That original Sin is really washt away in Baptism has been already proved and that the same has been the unanimous Opinion of the antient Churches And on that account we think we have great Reason to baptise Infants as did the Holy Fathers of old that they may thereby be made Inheritors of the Kingdom of Heaven § XVI A second Argument for the Lawfulness of Infant 's Baptism is because they are capable of making a Covenant and were and still are under the Evangelical Covenant and consequently have a right to Baptism which is the entring Seal there of That Infants are capable of entring into a Covenant I prove from God's own Words to the People of Israel Deut. 29. 10 11 12. Ye stand this day all of you before the Lord your God your Captains c. with all the Men of Israel Your Little Ones your Wives and thy Stranger c. That thou shouldest enter into Covenant with the Lord thy God God would never have made a Covenant with Little Ones if they had not been capable of it 't is not said Children only but Little Ones such as Christ particularly orders his Disciples to suffer to come to him of which more below and is translated in the Greek by a word that signifies Infants or Innocents Ezek. 9. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word that is used in those antient Constitutions ascrib'd to the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptise your Infants The Custom of Nations and common Reason of Mankind does also prove that Infants may enter into a Covenant and may be obliged by Compacts made in their Names by others and may receive Advantage by them The Apostle argues from a Man's Covenant which he says cannot be disanull'd to God's Covenant Galat. 3. 15. and surely we may follow his Example Infants may be still as they were of old in Circumcision actually obliged to perform that for the future which they cannot actually perform at the Time of their entring into such Obligation The Infants of Believers the true Children of faithful Abraham always were under the Gospel Covenant They were included in it they had a right unto it and to the Seal of it as an Heir has right to an Estate an Infant Prince to a Crown tho' there are some Solemnities required to give them Investiture and actual Possession of them The Covenant with Abraham was a Gospel Covenant The Condition the same namely Faith which the Apostle tells us was accounted unto him for Righteousness Gal. 3. 15. the inseparable Fruit of which Faith was Obedience for by Faith he left his Country and offered his Son Heb. 11. 8 17. The Benefits were the same for God promises to be his God and the God of his Seed after him Gen. 17. 8. and he can promise no more to any Creature for this includes all Blessings of this Life and a better The Mediator the same for it was in his Seed that is in Christ Gen. 22. 18. Gal. 3. 16. that all the Nations of the Earth were to be blessed on which account the Apostle says that the Gospel was preached unto Abraham Gal. 3. 8. The same Promise that was made to him the same Covenant that was made with him was made with his Children after him for so it is expresly said Gen. 17. 7. Gal. 3. 7. and upon that account it is called an Everlasting Covenant In this Covenant Children were obliged to what they knew not to the same Faith and Obedience which Abraham performed or else no Benefit by it It reaches beyond the Law for the Apostle expresly distinguishes this from it Gal. 3. 17. 'T is true there was something legal that was a sort of an appendage unto it namely a temporal Promise of Canaan to Abraham and his Posterity Gen. 17. 8. To thee and to thy Seed after thee will I give the Land of Canaan But this was but like a Codicil annexed to a Will not the chief or main part of it for neither Abraham nor the Patriarchs did actually inherit Canaan but as the Apostle argues God had prepared better Blessings for them even Spiritual and Heavenly for which cause he was not ashamed to be called their God Acts 7. 5. Heb. 11. 10 14 16. Now to Abraham and his spiritual Offspring were the Promises made in Christ and the same which are of Faith the same are the Children of Abraham and blessed together with him Gal. 3. 7. Rom. 4. 13. Circumcision was the Seal of that Covenant and therefore 't is it self figuratively called the Covenant Acts 7. 8. The Children of those who profess'd the true Religion were hereby admitted into the Covenant which God then made with his People and obliged to the Conditions of it as when the Law was added to the Observation of that also for he that is circumcised saith the Apostle is Debtor to the whole Law Gal. 5. 3. that is was obliged to fulfil it when he came to age as being thereby made a Member of the Iewish Church and bound to observe all its political and ceremonial Constitutions as were the Proselytes of Iustice who were circumcised whereas the Iewish Writers tell us that the Proselytes of the Gate who were admitted by Baptism only were only obliged to the seven Precepts of Noah And this St. Paul very well knew having been bred a Pharisee and well acquainted with their Traditions When therefore the old Seal of Circumcision was taken off this of Baptism was added by our Saviour in its room one positive Institution succeeding another A new Seal to Abraham's Covenant the Seals differred but the Deed was the same only that part of it struck off which was purely polical relating to the Iewish Nation and temporal Canaan only And that Baptism did really come in the room of Circumcision we may learn as well from the clear Reason of the thing as from the Apostle's Argument Col. 2. 11. 12 13. where after Circumcision he mentions Baptism as that wherein God has forgiven us our trespasses to which he adds