Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	serpent_n	sin_n	sting_n	4,692	5	12.2188	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27059	Two disputations of original sin I. of original sin as from Adam, II. of original sin as from our neerer parents : written long ago for a more private use, and now published (with a preface) upon the invitation of Dr. T. Tullie / by Richard Baxter.	Baxter, Richard, 1615-1691.	1675 (1675)	Wing B1439; ESTC R5175	104,517	242

the Law that is As a serpent could not wound us without its sting so neither could death have any power over us to kill us but for sin nor sin have any force to oblige us to this punishment but by the Law This is spoken of the death of infants as well as others unless you will deny their resurrection go sin is the sting that is the deserving cause even of their death Mic. 1. 5. For the transgression of Jacob is all this and for the sins of the house of Israel Hence Satan is said to have the power of death Heb 2. 14. as the executioner of God's wrath for sin from whom Christ delivereth us 2. If the death of infants be an act of God's justice on them then it is a punishment for it is no act of remunerative justice go it must be of punitive justice if of any But it is an act of God's justice on them as I prove 1. It is the execution of God's sentence Gen. 3. 19. go it is an act of his justice on them that were sentenced which was mankind 2. It is their condemnation Rom. 5. 18. go it is an act of justice on them 3. Subjects are ordinarily secured from being by their Soveraigns put to death without any desert of theirs even by the justice of the Soveraign but infants are God's subjects go ordinarily they are secured by his justice from being put to death by him without any desert of theirs The major is proved 1. From the very nature of Government and Justice Governing Justice consisteth in giving to all the subjects according to their deserts ut bonis bene sit malis male go to kill the innocent and that ordinarily is contrary to Governing Justice 2. From the Law of Nature and Scripture which constantly threatneth the sinner and only the sinner and promiseth good to them that sin not Now the contrary opinion 1. either denieth God to be a King to infants of which anon or 2. denieth his Justice 3. and nullifieth the use of his Law which is to be Norma judicii 2. That infants are God's subjects is proved 1. In that they are of the number of reasonable creatures though yet they have not the use of reason and go are not perfect members of his Kingdom 2. In that they are to be entred into the holy Covenant with him as his subjects Deut. 29. c. 3. In that they have promises and threatnings in his Laws 4. They are subjects in all particular Common-wealths which are but parts of his universal Kingdom But this I have proved at large in my Treatise of Infants Church-membership and Baptism Obj. But God is an absolute Lord as well as a King or Ruler and go may do with his own as he list Answ His dominion or propriety is in order of nature antecedent to his Government or Kingdom and so in that antecedent instant he may do with his own what he will and so he may still but then by becoming a Governor to the rational nature he thereby signifieth that he will give to all according to their works or moral aptitude for God cannot be an unjust Governor nor without justice And his Laws do signifie this yet more Moreover the contrary opinion overthroweth all our consolation and leaveth us uncertain whether God will not damn all the godly at least it denieth them any comfort from the light or law of Nature and the justice of God though they had no sin of their own For if God notwithstanding all his Governing Justice may and do ordinarily kill the innocent because he is an absolute Lord then he may damn the innocent hereafter for ought we know notwithstanding his governing justice For instance the adversaries must on the same grounds say that for ought they know all infants that die in infancy are damned For God may no question torment his own as he is an absolute owner of them as well as kill them And if his natural justice give no security from damnation to the innocent then neither can his righteous Laws and then they can have no security at all which is false and injurious to God and man Obj. Bruits die without their desert Answ God is not the Rector of bruits nor are they his subjects and go he is not engaged by any relation to deal with them in justice nor are they capable of justice remunerative or vindictive nor are they under any Law Arg. 4. Infants are capable of moral good and have such go infants are capable of moral evil and have it The capacity is the chief thing in controversy for if we prove that they are capable of having virtue or vice in habit or disposition without consent then I find none that will deny the consequence that de facto they have it That infants have moral good is proved thus 1. Else they could not be inwardly sanctified 2. Else they did not morally differ one from another 3. And so one were no more amiable to God than another 4. Nor one any more fit for Heaven than another and so none should be saved that die in infancy as being unqualified for salvation or if holiness inherent be needless then all might be saved as well as any 5. And then Baptism nor any priviledges of holy birth or dedication to God could give no hope of any moral good upon them 6. And thus they are made meer bruits that are capable of no moral good or evil All which are most absurd and disproved in my Treatise of Infant Baptism The consequence is undeniable If they are capable of moral good without actual moral volitions so are they of moral evil for there is eadem ratio If a disposition to holy action be a moral good or virtue then a disposition to evil actions is vice or moral evil Arg. 5. Infants have a privation of moral good but a privation of moral good is a moral evil go infants have a moral evil The major is proved in that Adam's posterity should have been born in original righteousness or moral goodness if he had not sinned go it is a privation of a moral good to be born without it and not a meer negation The minor is undeniable privations belonging by reduction to the kind of that which they are a privation of else a privation would be but a meer negation that is no privation at all Arg. 6. All that are the members of Jesus Christ and saved by him or for whom he died as a Redeemer are when existent sinners but infants are the members of Christ and saved by him he is their Redeemer and died for them go they are when existent sinners go they have original sin The major I prove from Matth. 1. 21. Thou shalt call his name Jesus for he shall save his people from their sins If it be the very reason of his denomination why he is called a Saviour because he saveth his people from their sins then he is a Saviour to none

all that have sinned that are said to have sin imputed to them 3. The All that have sinned ver 12. are the same All that are made righteous and have the justification of life and that shall reign in life by Jesus Christ ver 16 17 18 19. This is plain in the Context in the opposition But infants are included in the latter All that shall reign in life by Jesus Christ c. go infants are included in the former All that have sinned He that denieth the minor must deny not only the Baptism but the justification and salvation of all infants 4. All old interpretations which the Churches have used that are now most known do shew that thus they understood the Text. The Syriack turns it by so death passed on all the sons of men for that all have sinned The Arabick seeing all have now sinned referring to that past sin The Ethiopick thus And as by the iniquity of one man sin entred into the World and by that sin death came upon all men because that sin is imputed to all men even to them that knew not what that sin is Here is a Paraphrase instead of a Version more fully to express this sense The in quo makes the sense of the Latin Interpreter past doubt This is the first argument from these verses Arg. 2. from the same verses especially 18 They that are under condemnation by Adam's sin have original sin at least the imputed part But infants are under condemnation for Adam's sin go infants have original sin If I prove no more but that they are under condemnation for the minor it is enough for the consequence is thence apparent The major is plain in that condemnation is only for sin and infants have no sin but original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as essentially related to culpa as poena is The minor is proved from ver 18. By the offence of one judgment came on all men to condemnation or as the Syriack rendereth it For the offence of one condemnation is on all or as the Ethiopick All men are condemned so ver 15. Through the offence of one many are dead That All men includeth infants here the former arguments prove This one 18 th ver of Rom. 5. were there no more in all the Scripture is so plain for an imputation of Adams sin on all to condemnation that it might end the controversy Both major and minor I yet further confirm 1. That it is a condemnation proving the condemned to be sinners by just imputation is manifest 1. in that ver 13 14. sin is hence said to be imputed to the sufferers 2. ver 12. they are said to have sinned 3. ver 19. they are said to be made sinners If any say that this signifieth but metonymically to be used as sinners I answer 1. He that would make what his list of God's plain words by pretended unproved metonymies is not to be believed 2. If it were true yet it must mean such a using men as sinners as implyeth them to be justly so reputed and their being sinners must be connoted as the cause as it is in all punishment It is surely a penal evil to the adult by the adversaries confession and here 's no distinction 3. To be made righteous which is the opposite member is more than to be used as righteous though we have no sin at all inherent or imputed go to be made sinners is more than to be used as sinners though we have no sin at all inherent or imputed 4. That evil interpretation doth but accuse God of injustice of which anon 2. And for the minor it is sufficient to prove that infants are included 1. Because infants die on this account 2. Because it is a being made sinners by one man's disobedience ver 19. and a being dead and under condemnation through one man's offence as ver 15. 18. that is mentioned and those that are now adult had their relation in infancy to Adam's offence as well as after It is not actual sin that brings them to be thus related to Adam It is both by one offence ver 18. and by the offence of one ver 17. and ver 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or by the sin of one It is not go the effect of actual sins of the adult that the Apostle here principally speaks of much less only them but it is the participation and imputation of that one mans offence which he opposeth to the righteousness of one Arg. 3. from the punishment of infants If infants are punished they have original sin But infants are punished go they have original sin for they have no other The consequence is certain because it is essential to punishment to be propter malum morale the effect of sin as the meritorious cause All that requireth proof is the minor which I have proved at large in another disputation of the guilt of our immediate Parents sins To which I add 1. God doth not ordinarily at least afflict any rational creature with death but for their sin But God doth ordinarily afflict infants even with death go he doth it for their sin The minor is too well known The major I prove thus 1. In the lamentations of Jeremy the pains of the sucking children are mentioned often among the rest and of all it s said ch 3. 33. For he doth not afflict willingly nor grieve the children of men that is He doth it not till he be provoked by their sins But if he afflict even unto death all infants that so die in the World without their desert by sin then he doth it willingly even because he will do it without their demerit But wherefore doth a living man complain a man for the punishment of his sin ver 39. Though it be the adult that principally complain yet this intimateth that all suffer for their sin Ezek. 18. 23. Have I any pleasure at all that the wicked should die saith the Lord God 32. For I have no pleasure in the death of him that dieth saith the Lord God Ezek. 33. 11. Say unto them As I live saith the Lord God I have no pleasure in the death of the wicked Much less hath he so much pleasure in the death of innocents as to kill them ordinarily without their desert Rom. 6. 23. The wages of sin is death Scripture speaks of no other death to man but what is the fruit of sin 1 Cor. 15. In Adam all die and Gen. 3. 19. Dust thou art and to dust thou shalt return extends to all the posterity of Adam ordinarily which shews some participation in the sin or else why should we all participate so much of the suffering for it 1 Cor. 15. 26. The last enemy that shall be destroyed is death By enemy is meant a penal evil which Christ was to remove as our Redeemer go even to infants death is a penal evil 1 Cor. 15. 56. The sting of death is sin and the strength of sin is