Selected quad for the lemma: scripture_n
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A12284
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A censure upon the dialogue of the Anabaptists intituled, A description of what God hath predestinated concerning man ... By Henry Ainsworth.
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Ainsworth, Henry, 1571-1622?
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1623
(1623)
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STC 226; ESTC S100100
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65,025
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70
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and they are as necessarily implied in the later Christ biddeth them proclaime or preach the Gospell but vvhat the Gospell is is not here declared we must gather it from other scriptures The Gospel or Evangelie is the glad tidings or joyfull declaration that the promise vvhich vvas made unto the Fathers God hath fulfillled the same unto us their children the promise I say concerning Christ and the redemption of the vvorld by him as these scriptures teach Act. 13.32.33 Luk. 1.54.55.69.70.71.72.73 c. Act. 2.38.39 26.22.23 Luk. 4.18 21. So the Gospell which is the good tidings of the fulfilling of the promise is as large as the promise vvas vvhereupon not in the forementioned scriptures onely but in many other places the Apostles referre the Gospell to the promise or promises made of old as It is of faith that it might be by grace to the end the promise might be sure to all the seed Rom. 4.16 and Now we brethren as Isaak was are the children of promise Gal. 4.28 and Christ was a minister of the circumcision for the truth of God to confirme the promises made unto the fathers and that the Gentiles might glorifie God for mercie Rom. 15.8.9 and That the promise by faith of Iesus Christ might bee given to them that beleeve Gal. 3.22 and Paul an Apostle c. according to the promise of life which is in Christ Iesus 2. Tim. 1.1 and many the like Not in generall onely but the particular promises at severall times are shewed to be accomplished in the Gospell as the promise to Adam Rom. 16 20. from Gen. 3.15 to Abraham Luk. 1.55.73 Rom. 4.16.17.18 to David Luk. 1.69.70 Act. 2 30 31. to Israel by Moses Samuel and other Prophets Act. 3.22.24 25 Luk. 1.70 so that all the promises of God are yea and Amen in Christ 2. Cor. 1.20 And for the poynt in controversie the promise of grace and salvation to Abraham and to his seed Gen. 17.7 is by the Gpspell shewed to be confirmed Luk. 1.55 Act. 2.38 39. Gal. 3.14.16.29 But the promise to Abrahams seed implied his infants Gen. 17 7 10 12 therefore the Gospell vvhich is the complement of that promise implieth our infants and so the Apostle sayth the promise is to you and to your children Act. 2.39 And the signe and seale of the promise vvas giuen to Abrahams children in infancie Gen. 17 10 12. therfore it belongeth to our children in their infancie and we are sayd to be the children of promise as Isaak was Gal. 4.28 But Isaak was the child of promise in his infancie and had then the seale of the promise in his infancie when he was but eight dayes old Act 7 8 wherefore we also in our infancie are children of the promise and haue right to the seale of the covenant even then or else wee are not as Isaak was And thus Christ commanding the Gospell to be preached commanded the fulfilling of the promises to be preached even all and every one of the promises without excepting any and so commanded the promise of grace and accomplishment of it to the seed of the faithfull even in their infancie to bee preached Likewise commanding the seale of the covenant to be applied unto all vvithin the promise as freely and generally now as ever it was of old not excepting infants he commanded infants to be sealed by baptisme as they were sealed before by circumcision And seeing all beleevers are by his commission to be baptised the infants of the Church being beleevers in respect of the beginning of faith though not actually as I haue formerly proved they are also to be baptised by vertue of Christs commission Mark 16. Math. 28. that so the promises unto the fathers may be confirmed and the Gentiles as well as the circumcision that is the Iewes may glorifie God for his mercie Rom. 15.8 9. Now I will proceed to answer their exceptions beginning first vvith this about circumcision and the covenant with Abraham 1 There was a commandement for circumcision Gen. 17. there is none for baptisme of infants Answ. This is before disproved and a commandement shewed Mark. 16. For the sealing of the seed of the faithfull in infancie vvas a part of the Gospell seeing the Gospel is the fulfilling of the covenant and promise made to the fathers and to Abraham in speciall Act. 13 32 33. Luk. 1.55.73 If it be objected that baptising of infants is not there particularly expressed I answer neither are other parts of the Gospell particularly expressed thâ—re but the Gâ—spell in generall being to be proclaimed all parts of the Gospâ—ll whereof sealing the infants is one are necessarily implied Note also that things are taught commanded somtime in scripture though not in expresse words as the trinitie of persons in the unitie of the Goâ—head the resurrection of the dead as Christ proveth vvas taught in Exod. 3. Eternall life in heaven and eternall death in hell are not expressed in Moses law nor that they should haue Synagogues in everie citie for the people to meet on the Sabboth Neither in the new testament is it taught in express words that Christ is coessentiall coequall coeternall with the father or that his death and obedience is the merit of our righteousnesse or satisfaction for our sinnes nor â—xprâ—sly commanded that vvomen should receiue the Lords supper nor example that any did vvith sundry other things which though they be not expressed in plaine words yet are they soundly to be proved by arguments from the scripture 2 That coÌ„mandement included males onely children or servant though unbeleevers and excluded all females though beleevers so doth not baptisme Answ. 1 It is untruly sayd that servants unbeleâ—vers were to be circumcised they feigne this the sâ—riâ—ture teaâ—heth them not so but the contrary For circumcision was the seale of the righteousnesse of fâ—ith Rom. 4 11 and should it be set upon unbeleevers vvhich had no righteousnes no faith So God should be made the author of a false and lying seale to signifie and to assure the things which vvere not Againe every circumcised person was to eat the Passover and had all other privileges of Israells law Exod. 12 48 49. the Passover signified Christ and the eating of it life by Christ 1 Cor. 5.7.8 Ioh. 6.57 But no unbeleever had these benefites And if unbeleevers and Israelites had communion together in circumcision passover and other holy things then vvas the Church of Israel no communion of Saints but a mixture with all sorts of infidels whosoever would contrary to Exod. 19 5.6 Levit. 19 2 20 7. Deut. 14 â— 2 26.18 19 Levit. 20 26 1 King 8.53 Though females vvanting that part of the body were not outwardly circumcised for that foreskin which was not could not be cut off yet may we not say they were excluded for then they might not haue eaten the passover Exod. 12.48 They vvere vvithin the covenant Dâ—ut 29 10 11 12 and implied in the males As
command Thou shalt not eat for the Lord sayth All soules are mine both the soule of the father and the soule of the son that soule that sinneth it shall dye The son shall not beare the iniquitie of the father c. Ans. First the prophet speaketh not in Ezek. 18.4 c. of Adam but of the later fathers of the Iewes which sinned v. 2. but Paul speaketh of Adam who was not onely a particular person as all other fathers in this case are but an universall man the root of all mankind and a figure of Christ Rom. 5.14 Againe the Prophet speaketh of such sonns as are just and do not such like sins as their fathers did Ezek. 18.5.14 c. but Paul speaketh of us all as we are in Adam unjust and sinners and guiltie of our first fathers iniquitie Râ—m 5.12.19 So these two scriptures the one speaking of actuall sinnes vvhiâ—h are eschewed the other speaking of originall sinne which we now cannot avoyd speak not of one and the same sinne or estate and therefore doe not one expound an other Thirdly the Prophet exempteth the good children which eschew their fathers siâ—nes from death Ezek. 18.9.17 The Apostle inwrappeth us all the sonnes of Adam in his sinne and in death Rom. 5.12 14 17. Fourthly the Prophet speaketh generally of the many sinnes which the fathers did and the sonnes did not Ezek. 18.6.7.8.18 the Apostle speaketh of that one sinne or offence by vvhich we all being in Adams loynes are guiltie Rom. 5.16 But to this they both agree the Prophet sayth The soule that sinneth it shâ—ll die Ezek. 18 4 the Apostle sayth thâ—t all haue sinned to vvit in Adams loynes therefore death paâ—seth upon all Rom. 5. â—2 Hereby all vvise men may see how impertinent a proofe the Anabaptists bring from Ezek. 18. that Adams sinne brings not any soule to hell For Adams sinne bringing sinne and death upon all and hell being the death vvhich is eternall it is brought by his sinne upon all his posteritie except through Iâ—sus Christ our Lord they haue eternall life which is the gift of God Rom. 6.23 Further they answer and desire it may well be observed that mankind was onely in Adam in their bodily substance he is the father of our bodies in respect of matter but our forme and soules came from God he is the father of our spirits Heb. 12.9 Eccles. 12.7 8 8 that earthly matter was in Adam of which our bodies are made c. thus and no otherwise were we in Adam Answ. We obserue it well and obserue their error also It is untrue that thus to wit in respect of our bodies onely we were in Adam and not in respect of our soules no scripture teacheth them this but their own fansie For though our soules were not in all respects in Adam as our bodies were to wit materially yet in some respâ—ct to wit formally we were in Adam both body and soule which I thus manifest Adam begat Seth in his own image Gen. 5 Abraham begat Isaak c. Math. 1. so body begetteth not body but man begetteth man and man consisteth of body and soule which are the parts that constitute a man So man that is the whole not part of a man onâ—ly is sayd to be borne of a woman Iob. 14.1 yea the 66 soules whereby figuratiuely is meant persons consisting of bodies and soules are sayd to come out of Iakobs thigh or loynes Gen. 46.26 and Levi in the lâ—ynes of Abraham is sayd to pay tythes Heb 7.9 10. Now the body without the spirit is dead and therefore cannot pay tythes nor do any action And in the place and case in hand in Adam all sinned all died judgement came on all men to condemnation Rom. 5.12.18 but the body without the soule sinneth not neither â—yeth nor shall bee condemned Therefore it is apparant that the scripture speaketh of men in Adam otherwise then in respect of their bodies onely so that thâ—se mens speciall observation is nothing worth Againe they plead As God gaue no law to Adam before hee gaue him a soule of reason and understanding no mâ—re doth he giue to any of Adams posteritie aâ—y law till he giue them soules of reason and understanding as in Deut. 11.2 I speak not to your children which haue neither known nor seen c. Answ. First the words of Moses to Israel to whom he propounded the law are not to be compared with Gods law given to Adam for the Israelites were spoken to personally Adam generally as an universall man the root of all mankine as before is proved Secondly the covenant of Moses law did also after a sort pertaine to their children which then were not Deut. 29.14.15 though it was actually taught thâ—m onely which were present Dâ—ut 11. Thirâ—ly the sin which Paul treateth of and death for sin was in the world before Moses law which these men speak of Rom. 5.12.13.14 Fourthly let all they say be given them yet it helpes them not for I haue before proved that we were all in Adam as living men not as dead corpses and so had soules of â—easoâ— and understanding in him originally even as we had bodies eyes eares c. in him originally though after a different manner as before is noted Further they say God never purposed to execute on Adam for that transgression condemnation to hell in that hee purposed to send Christ betwixt in whom Adam beleeving should be saved If Adam for his own sin was not condemned to hell without remedy shall any of his posteritie be sent to hell without remedy and that for his sin c. Answ. 1. The question in the first place is changed which is whether Adam and all his posteritie in him falling from God deserved not hell for their sinne This they deny not neither can disproue 2. As God purposed not to damne Adam for his sinne so neither purposed he to damne Noah for his drunkennesse Lot for his incest David for his adultery and murder c. but to giue thâ—m remedie by faith in Christ. Will they hereupon plead that other actuall drunkards murderers whoremongers deserue not damnation or shall not many such be damned for these sinnes 3. Though all infants for their natiue sinne and all men for their actuall sinnes deserue damnatâ—on yet never was it Gods purpose to damne all without remedy For Christ the second Adam giveth righteousnesse and life to all infants and old transgressors that are borne of him as the first Adam conveyed unrighteousnesse and death to all his ordinary naturall posteritie Yea grace here exceedeth for the judgement or guilt of originall sin was by one offence to condemnation but the free gift by Christ is of many offences unto justification Rom. 5.16 They object that condemnation is for not beleeving in Christ Ioh 3 19. 16 9. Mar. 16.16 Rom. 11.32 Answ. First thâ— Apostle sayth the wages of sin is death Rom. 6.23 therefore the wicked shall be condemned