Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	eternal_a	life_n	remission_n	6,333	5	9.3811	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59660	The church-membership of children, and their right to baptisme according to that holy and everlasting covenant of God, established between Himself and the faithfull ... cleared up in a letter, sent unto a worthy friend of the author ... / by Thomas Shepard ...	Shepard, Thomas, 1605-1649.	1663 (1663)	Wing S3108; ESTC R14745	40,639	50

Old-Testament was the same for substance with what is now confirmed with us under the New-Testament c. which t is known the Anabaptists also generally assert Let me therefore propound a few instances this way wherby we may see what Patrons of Anabaptisme the Papists are in regard of those Principles I mean and radicall errours wherin the Papists and An●baptists although by divers of them upon the account of a diverse interest Symbolize and unite against the Orthodox and speak herein in a manner the same thing distinguishing alwaies between the Opinion and the person and between some that are deceived in other points Orthodox and precious Christians and others that are Deceivers The main pillars of Anabaptisme being no better then some of the Old rotten sl●●ds and principles of Popery fetcht at first from thence in all likelyhood and so inclining thitherward again The D●●lect of the Anabaptist is generally and too much by some understood and therefore I forbear quotations out of their own writings possibly some may not have so much taken notice of the l●k● from the Papist and therefore I shall briefly manifest the ●a●e by shewing where we shall find some of the chief of those Worthies that fought the Lords Battles against Antichrist opposing and confuting them both therein I will cite a few Particulars this way among many the like which m●ght be produced from severall other eminent Author● Holy burning and shining lights in the churches of Christ who have been the Lords Witnesses against the darkness of that Spirituall Egypt and whose Testimonie in this matter concludes as strongly against the Anabaptists having espoused those Antichristian notions so neerly to themselves 1. In those words of the Covenant I will be a God to thee and thy seed after thee neither life eternall is promised nor remission of sins but onely a certain peculiar temporall protection saith B●ll●rmine agreeing therein with the Ana●aptist against whom herein we find ●bam●er pleading for us Panstrat tom 4. Li● 3 Cap. 3. Parag. 9 10. c. and ●ive on Gen. 17.11 Again we read saith Bellarmine the great G●●ah of the Papists that God promised unto Abraham when he enjoyned him circumcision earthly matters only according to the letter that is the propagation of a posterity and the Land of Palestine read Ames opposing him Bellarm. 〈◊〉 Tom. 3. Lib. 1 Chap. 4. Thes. 9. 2. Touching the perverse and Ca●abaptistic●ll intent and meaning of that expression of the Papists viz. That Spirituall promises d●scend to us not by carnall generation as they call it the very Phrase of many Anabaptists used in a way of de●ision of the Grace of God but by Spirituall R●generation c. they are the w●rds of Bellarmine and other P●pists c●ted confuted by Am●s others read Ames his Answer thereto B●● Ener ●om 3. Lib. 2. cap. 1. Thes. 5. consonant to the Judgment of the O●thoac● viz. we acknowledg indeed Spirituall regeneration to be necessary to the solid participation of the promises but that that Regeneration is part of the Promises and belongs in a singular manner to the Children of Believers the very forme of the Covenant manifestly declares See likewise Chamier largely replying for us against Bellarmine Stapleton and others of the Papists Pa●stra● tom 4 lib. 5. cap. 10. parag 24 25 26 27 c 3. The Sacraments of the old Law or Testament saith Bellarmine● had no absolute promise of Grace annexed the promises annexed to thos● old Sacraments were fulfilled although men did not believe Read Ames against him ibid. l. 1. cap. 4. the. 5 7. Again the Papists saith Chemnit hold that God by the Sacraments of the old Testament which had eve● the word of promise annexed did exhibite conferr no grace to Believers which saith he is maifestly false Circumcision alone which as he sheweth from Scripture is called the S●al of the righteousness of Faith demonstrateth as much And thereupon he sheweth the reason why the Papists so much urge that difference between the Sacraments of the old new Testament viz. because they endeavour by any manner of meanes to defend and stablish the opinion they have of their opus operatum Chemnitij Exam. par 2. de Sacram. sub canon 2. What a forcible engine of the man of sin this is and of what vast concernment as to his interest I need not here express and what arrows of Anabaptisme drawn out of this very quiver have been shot against the Orthodox in this point is known unto not a few Moreover as to the comparison in Scripture made between the Sacraments of the old and new Testament that in 1 Cor. 10.1 4. among several other Scriptures is cited by Ames against Bellarmine where the Apostle speake's of our Fathers being Baptized in the Sea c thereby intimating our Sacraments to be the same for substance with theirs or Sacramental signes and seales of one and the same sqiritual grace so that the Covenant-mercies or promises of spiritual good are the same to us as to them Bellarmine opposeth this as doth the Anabaptist The Fathers saith he are said to eat the same meat not because ours and theirs was the same but because they themselves all of them did eat the same but that meat and drinke were not sacraments they had no promise anexed c Bell● enerv tom 3. l. 1. c. 4. th 10. and Cham. panstrat tom 4. l. 3. c. 2. 4. The scripture no where call's Circumcision a seal saith Bellarmine to Rom. 4. unless it be in this place where Abraham is spoken of which is a manifest argument that Circumcision was a seal unto Abraham alone Ames ibid. c. 1. th 12. By this weapon also fetcht out of the armory of Antichrist hath the Anabaptist not a little gratifyed the common adversary 5. The Papists generally assert That the Baptisme of John was not the same for substance with the Baptisme of Christ nor had the same efficacy as the Baptisme of Christ hath Which tenet see confuted by Cartwright on the new Testament Mat. 3.11 and by Ames Beller 〈◊〉 t. 3. l. 2. c. 5. th 1 2. c and Rivet Cathol orthod tractat 3. qu. a. and Chemnir exam part 2. de baptismo sub canon 1. and Chamier panstrat t. 4. l. 5. c. 12. still we see the harmony between the Papist and the Anabaptist And hence we find likewise the Papist pleading for the rebaptizing of those who had received the Baptisme of John Chamier ibid. cap. 13. paragr 35. c 6. The Papists assert that Laicks as they call them i. e. those that are not in Office in the Church may in case administer Baptisme yea that not onely men but women may do it Read Ames his confutation thereof Bell. enerv tom 3. l. 2. cap. 2. and Rivet against Baily the Jesuit Cathol orthod tractat 3. qu. 7. add thereto Chamiers Panstr tom 4. l. 5. cap. 14. de legitimo Baptismi ministro where among other

our after-discourse especially as it is considered in the largest extent of it This outward covenant therefore consists chiefly of these three branches or speciall promises 1. The Lord engageth himselfe to them that they shall be called by his Name or is Name shall be called upon them as 't is Isay. 63.19 They shall be called the Sons of God Hos. 1.10 and the People of God Deut. 29.12.13 Thou becamest mi●e Ezek. 16.8 They may not be his Sons and People really and savingly but God will Honour them outwardly at least with this name and priviledg they shall bear his name to be called so and consequently to be accounted so by others and to be reckoned as of the number of his visible Church and People just as one that Adopts a young Son he tel's the Father if he carry it well toward him when he is grown up to years he shall possess the inheritance it selfe but yet in the mean while be shall have this favour to be called his son and be of his family and houshold and so be reckoned among the number of his Sons 〈◊〉 R●m 9 4. 2. The Lord promiseth that they shall above all others in the World have the meanes of doing them Good and of conveying of the speciall Benefits of the Covenant Nay they shall be set apart above all People in the World to enjoy these speciall benefits of Remission of Sins power against sin eternal life c. ●nd●● all certainly have these by these meane unless they refuse them this is evident from these and such like Scriptures and examples 〈◊〉 priviledge hath the Iew saith the Apostle R●m 3.1 and what advantage by Circumcision if by nature under wrath and sin for upon that ground the Apostle make's the question he Answers 't is much every way but co●sly because t● them were commi●ted the Oracle of God 1. ● the Word promises Covenant which are the ordinary meanes of saving grace and eternall good others hear the word but these in outward Covenant enjoy ●●●● Covenant and promise and hence these in the first place and principally are sought after by these meanes and therefore Christ forbids his D●sciples at first to go preach in the way of the G●n●ile● persons out of Covenant but to the l●s● sheep of ●h● h●use of Israel Mat. 10.6 and himselfe tells the Woman of Canaan that he came not but to the last sheep of the house of Israel Mat. 15.24 And although he bid's his disciples go preach to all nation yet Acts 3.26 it 's said unto you First hath he sent Christ because you are children of the promise and Covenant verse 25 Repent therefore and be converted verse 19. Do not resist or refuse Christ for he hath First sent Christ to you to bless you and turn you from your iniquities and the promise is full and fair Rom. 11.23 If they abide not in unbeliefe i. e. in refusing grace and Christ when offered they shall be graffed in for God is able to do it and will do it and the reason why the Lord gave his people up to their own counsells it was because My people would no●e of me after all the meanes God used for their good Psal. 81.11 12 13. And Deut. 7.6 The Lord hath chosen you above all people on the earth to be a special people to himselfe and thou art an holy people unto the Lord How a holy people by inward holiness no verily for many of them were inwardly unholy both Parents and children but thou art holy i. e. thou art externally sanctified and set apart by special meanes of holiness to be a special people unto God And therefore Isay 5.7 the men of Iudah are called Gods pleasant plant i. e. planted into the root and fatness of the Church and therefore had all meanes used for their further special good verse 4. What could bee done to my vineyard that hath not been done And hence it is that though the word may come to heathens as well as Church-members yet it comes not to them by way of Covenant as it doth to Church-members nor have they any promise of mercy aforehand as Church-members have nor is it chiefly belonging to such but unto the children of the Covenant the promise as hath bee said And hence also it follow 's that God never cutt's off the seed of his Servants from the special benefits of the Covenant until they have had the meanes thereunto and they have positively rejected those meanes and hence the Jewes who are made the Pattern of what God will do toward all Gentile-churches Rom. 11. were never cast off till by positive unbelief they provoked the Lord to break them off by rejecting and refusing the meanes of their eternal peace 3. The Lord promiseth that the seed of his people indefinitely considered shall have this heart viz which would refuse special grace and mercy taken away as well as meanes used for that end this is evident from Deut. 30.6 The Lord thy God will Circumcise thy heart and the heart of thy seed to love the Lord he will cut off the uncircumcision and sin and resistance of the heart against God he will take away the stony heart not indeed from all in outward Covenant particularly but from these indefinitely so that there is no promise to do this for any out of the visible Church though God of his Soveraignty and free mercy somtimes doth so but the promise of this belongs indefinitely to those of his Church among whom usually and ordinarily he worke 's this great work leaving him to his own freeness of secret mercy to work thus on whom he will and when he will in the mean while no man can exclude himself or any others within this Covenant from hope of this mercy and grace but may with comfort look and pray for it for this is Gods Covenant that the Redeemer shall come out of Sion and turn away ungodlyness from Iacob Rom. 11.26 27. for the Covenant of God doth not only run thus If thou believe and receive grace thou shalt have it but thus also I will Circumcise your heart I will take away the stony heart I will turn away ungodliness form you I will enable to believe And hence these three things follow from these things thus opened 1. That as the Covenant run's not only thus viz. If thou believest thou shalt be saved but also I will enable to believe So a mans entrance into Covenant is not only by actual and personal profession of Faith as some say because God's Covenant run's a peg higher viz to make and enable some to believe and so to make that profession 2. That the very outward Covenant is not meerly conditional but there is something absolute in it and hence it follow 's that it is a great mistake of some who think that Circumcision and Baptism seal only conditionally the outward Covenant being ●say they meerly conditionall for those three things mentioned in the outward Covenant you