Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	abuse_v	adam_n	apostle_n	16	3	5.9411	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90688	Heautontimoroumenos, or, The self-revenger exemplified in Mr. William Barlee. By way of rejoynder to the first part of his reply, viz. the unparallel'd variety of discourse in the two first chapters of his pretended vindication. (The second part of the rejoynder to the second part of his reply being purposely designed to follow after by it self, for reasons shortly to be alledged.) Wherein are briefly exhibited, amongst many other things, the rigidly-Presbyterian both principles and practice. A vindication of Grotius from Mr. Baxter. of Mr. Baxter from Mr. Barlee. of Episcopal divines from both together. To which is added an appendage touching the judgement of the right Honourable and right Reverend Father in God, Iames Lord primate of Armagh, and metropolitan of Ireland, irrefragably attested by the certificates of Dr. Walton, Mr. Thorndike, and Mr. Gunning, sent in a letter to Doctor Bernard. By Thomas Pierce Rector of Brington.	Pierce, Thomas, 1622-1691.; Gunning, Peter, 1614-1684.; Thorndike, Herbert, 1598-1672.; Walton, Brian, 1600-1661.	1658 (1658)	Wing P2181; Thomason E950_1; ESTC R207591	167,618	192

spirit and the qualityes of each a different thing from our persons bodyes souls and spirits and all personall qualityes whatsoever Every child could have taught Mr. B. that though Adam and we do agree in specie yet we are with a witnesse numerically different 2. It seems Mr. B. is so unsufficient for the Ministery that he knows not what is meant by our original sin amongst the men of his own way He thought that Adam's actuall sin of eating the Apple had been that which we call original sin in our selves which none of his party if they have more wit then he will ever say and if they should they would imply unavoidably that our original sin is not inherent in our souls but only in Adam who being forgiven dead and happy hath that sin done away from his imparadised soul and so there is no such thing remaining as original sin by that doctrin And by the same it would follow that original sin is actual sin that actual sin is no sin that Mr. Barlee's Daughter is guilty of his books as having been in ipsius Lumbis though she never had a hand in them and I verily believe was never willing they should be written 3. But if I had said that Adam's sin was none of our own and had implyed thereby what he supposeth yet having spoken in the plurall number including all the posterity of Adam of which Mr. Barlee is a part I had by consequence implyed that every man in the world Mr. Barlee too is without sin and above sin and by his own power can abstain from all sin And thus we see that Mr. B. was an unpolitick projector for he should have fancyed my words were these Adams sin was none of mine own but he would needs have it thus Adams sin was none of our own 4. That which I call original sin in my self is the pravity of my nature my corruptnesse of Disposition by which I love darknesse better then light unlesse God by his Grace doth make me able to choose better to have better loves desires and inclinations then I can possibly have without it And through this pravity of Nature there is not any meer man who can possibly be without sin And the spirit of this Doctrin doth run through all that I have published from presse or pulpit But I must not lye and speak non-sense and abuse the Scriptures and imply a thousand contradictions for fear of displeasing an angry Neighbour I say I must not commit these Crimes by saying that Adams sin was very really mine own Indeed if Adam had never sinn'd I hope I should ever have been Innocent But Death having entred into the world by sin and sin by Adam I have too many sins which are peculiarly mine own both Original and Actuall to need another man's sin for the completing of my Number Perhaps a few country people who have been taught by such Pastors as were put besides the right use when they were dedicated to learning may think it sense to say that Adam's sin was our own before we were or that his sin which began above 5600. years since did also not begin till yesterday when we were borne or did begin a thousand times and was ten thousand times begun before its beginning Such men as these must be taught to say that all our own sins did enter by Adam not that our sins were Adam's much lesse that Adam's sins were ours And before I shew this from Mr. B's own Text which he thought had been pertinent but is nothing lesse I will thus reason him into his wits If Adam's sin was none of Mr. Barlee's own it was none of mine or thine Reader but it was none of Mr. Barlees own For did he eat of the fruit in the midst of Eden many thousands of years before he had a mouth no more did I or t'other man What the Jewes said to Christ and very rationally in respect of his Manhood Thou art not yet 50. years old and hast thou seen Abraham that may I say more rationally of my self I am not yet 40. years old and have I ever seen Adam whom Abraham was too young to see and could his sin be mine without my commission and could I commit it without existence Nothing is mine in any sense right or wrong unlesse I find or conquer or purchase or inherit or claime by prescription or receive it by deed of gift Now it cannot be pretended that Adam's sin is mine own unlesse by right of inheritance and that is but weakly pretended too For when I say in my confessions and prayers that I was born in sin and in sin my mother conceived me and the like I do not mean that I was born in the act of eating forbidden fruit growing in the midst of the Garden of Eden nor that I did eat it with Adam's mouth before I was born nor that my mother Eve conceived me in sin as she once conceived Cain or Abel nor that I was born in the guilt of those actuall sins which my mother committed who brought me forth into the world but I mean that I was born in original sin that is a pravity of nature a corruptnesse of disposition which makes me naturally prone to obey the law that is in my members to rebell against the Law which God hath imprinted in my mind So that that which I inherit is a depraved nature common to me with all mankind considered in specie but numerically consider'd it is peculiarly mine own and no mans else Whereas if I inherited in a proper sense as well the sin as the substance of my progenitors then the sins of my particular immediate parents would be mine own rather then Adams And therefore fifthly let us consider how perfectly contrary to common sense Mr. B. opposeth that Text Rom. 5. 12. where the Apostle saith that by one man Adam sin entred into the world and death by sin He doth not say that one mans sin is the peculiar sin of all men or all mens own as the word was nor can he mean it in such a sense as if the numericall sin of Adam's eating the Apple were successively propagated as mankind was throughout the universe of men for then as all the sons who descended from Adam were the same kind of Creatures that Adam was to wit men so all the sinners as sinners descending from Adam should be the same kind of sinners that Adam was to wit Apple-Eaters and eaters of that Apple which was forbidden And if every thing of man which entered into the world by Adam were Adam's own and our own too then as Adam's sin should be our sin so his personall qualityes and members should be our own too And Mr. Barlee must say that Adam's Nose was Mr. Barlee's own Nose or deny himself to be Adam's Son or say that he was born without a Nose and that this which he now weares is not an

originall but an actuall Nose he must say that Adam's Death was our own if his sin was our own by force of that Text Rom. 5. 12. which saith that Death as well as sin did by one man enter into the world Now then let us observe the utmost force of his probable Argument Mr. Pierce said in his uncorrect copy that Adam's sin was not our own St. Paul saith that by one Man sin entered into the world therefore it is probable Mr. Pierce said That he was without sin and above sin and by his own power could abstain from all sin By the very same Logick but with a greater force in some respects I will prove that Mr. Barlee doth probably think he shall never dye but either be translated or live immortall upon Earth For he doth probably believe that Adam's Death was none of Mr. Barlee's own and St. Paul saith that by one man Death enter'd into the world Rom. 5. 12. therefore it is probable Mr. B. believeth that he is without death and above death and by his own power can abstain from dying Besides the same Apostle that saith By one man sin entered into the world v. 12. doth also say at the same time that by the righteousnesse of one the free gift came upon all men unto justification of life v. 18. from whence how many inconveniences will arise to Mr. Barlee and to his Doctrins as well as his wayes of arguing I leave to be observed by the considering Reader Having shewed how little he understood that saying that by one man sin enter'd into the world c. I will but add that the meaning is only this It was by Adam's eating the forbidden fruit that we are all of us obnoxious both to sin and mortality as being born after the image and likenesse of Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one as by an instrument which Satan used or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one as by a door at which sin enter'd and Death by sin not that Adam's sin and Death were both our own But notwithstanding the lesse then nothing which Mr. B. hath alledged for his report that I said such things as must needs imply me to be a Ranter a Sect which follows his principles for want of mine yet he adventures to proceed not foreseeing what I have shew'd him in that desperate manner which now ensues W. B. The Minister from whose mouth I took up † both the Reports about his maintaining himself to be above † sin and about his Deniall of the lawfulnesse of second marriages of Ministers is not a man of mean Note in the Ministery nor far off with whom since this last book of his came forth I have divers times conferred about these reports and he professeth that upon any just occasion he will justify them to his Face and stands amazed at his impudent Denyall of what he then said to him Methinks therefore his marginal Finger p. 81. is but like that of the naughty one who be speakes his own impudence with his fingers Prov. 6. 13. T. P. § 11. First it ought to be observed that what he barely reported in his first book he barely repeateth in his second without replying to those ten things which I had returned in my Answer to that incomparable report and yet he said in his Title-page that he had made a full Abstersion of all calumnyes c. thereby implying this confession that those were far from being Calumnyes from which he hath not endeavour'd to clear himself This is a speciall point of his necessary Vindication to acknowledge the enormityes which were laid to his charge even whilst he labours to deny them To sing the same song in the very same notes with this ridiculous difference that he who before was a Reverend Minister without a Name is now a namelesse Minister of no small Note what is this but to be stomack full in the midst of a confession and to betray his Crime with his excuse Secondly he confesseth a little after that that Minister who told him I was the Author of Artificial Handsomnesse although a conscionable Divine was yet a Deceiver in that point And if he was cheated by his conscionable Informer why did he not suspect his man of note too since I was much more likely to have pen'd that book then to have given occasion for such a slander Nay thirdly he confesseth in the passage lying above that his man of no mean note in the Ministery had foulely wrong'd me in one thing which he related viz. my denying the lawfulnesse of second marriages of ministers and why might he not have thought that he as foulely wrong'd me in the other viz. my saying that I was without sin c That he wrong'd me in the former by Mr. B.'s confession and Oath too I prove from those words which were the subject of my seventh section where he protested before God and men that there was nothing in all his book to which he gave credit so much as seemingly except those three things of which this concerning second marriages he knows was none And by this we may see that Mr. B. wants a good memory the most of any man living unlesse I may except his Reverend Minister For as if Satan had betrayed him since he slunk from the mention of second marriages when it concern'd him nearly to crave my mercy or at least to prove he did not need it which yet he could not prove without a confession of being perjur'd as hath been shewn § 7. he here confesseth the same man that is probably himself to have been the Author of both reports as well of that which is acknowledg'd to be false as of the other which is still pretended to be true Thus he useth his Brother presbyter as the men of his Leven do use the Catholick Church whilst he relyes upon him in one thing as an infallible informer and yet esteems him in another an arrant cheat But fourthly the greatest jest is that he should leave his informer in his more tolerable invention and stick fast to him in that which is more impossible to be true For I did really disswade a neighbour Minister from a plurality of wives though the Arguments which I used were taken only ab incommodo which might give a slander some kind of colour or pretense But so infinitely distant hath my tongue ever been from that impious boast of being without and above all sin that I never spake any thing like it never any thing that look'c that way or that might give an Eve-dropper and an enemy the least occasion of mistake but as much the contrary as any man hath ever spoken He might have said with more skill that Christ and St. Paul were against all marrying because they both preferred the single life Or being resolved to say an ugly thing of me he might rather have given it out that I pretended to be