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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85957	The fort-royal of Christianity defended. Or, a demonstration of the divinity of scripture, by way of excellency called the Bible. With a discussion of some of the great controversies in religion, about universal redemption, free-will, original sin, &c. For the establishing of Christians in truth in these atheistical trying times. / By Thomas Gery, B.D. and Rector of Barwell in Leicestershire.	Gery, Thomas, d. 1670?	1657 (1657)	Wing G618; Thomason E1702_1; ESTC R209377	93,977	264

active and passive is the meritorious cause of salvation and of all the means conducting thereunto So Colos 1.14 We have redemption through his bloud even the forgiveness of sins And 1 John 1.7 The bloud of Jesus Christ his Son cleanseth us from all sin And 1 Pet. 1.18 19. Knowing that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers but with the precious bloud of Christ as of a lamb without blemish and without spot with many such like Texts Thirdly Faith is the instrumental cause that is to say the instrument whereby we receive Christ and apply his merits to us so John 1.12 As many as received him to them he gave power to become the sons of God even to them that believe on his name And Ephes 3.17 The Apostle saith that Christ dwells in our hearts by faith And hence it is our righteousnesse is called both the righteousness of faith Rom. 10.6 And the righteousnesse which is by faith Heb. 11.7 And the righteousnesse which is of God by faith Phil. 3.9 Fourthly and lastly Vocation and Justification and Sanctification and good works and eternal life and salvation are the joynt fruits and effects of the aforenamed causes successively following one another Vocacion Justification and Sanctification and good works are the first fruits and effects of the foresaid causes brought forth here in this life as numerous Texts of Scripture testifie which I need not recite because they are familiarly known and because I have mentioned divers of them formerly And Eternal Life and Salvation is the last fruit the consummation and ultimate end of all as it 's very often taught and testified Rom. 6.22 Being made free from sin and become servants to God ye have your fruit unto heliness and the end everlasting life And 1 Pet. 1.9 Receiving the end of your faith even the salvation of your souls These are the links of the golden chain of salvation and the order of the causes thereof as they are annexed and held forth to us in the word of God And in Rom. 8.30 they are summed up together though in fewer words Whom he did predestinate saith the Apostle them he also called and whom he called them he also justified and whom he justified them he also glorified And hence is Mr. Haggar's grosse error in his concatenation of the causes of salvation detected and confuted In that he makes sanctification and good works causes of salvation which are but fruits and effects of God's election and the merits of Christ apprehended by faith for they go before salvation only as necessary antecedents and as the appointed way to lead us to salvation and as preparatives for Heaven as hath been already declared but not as causes thereof 1. They are Via regn● but not causa regnandi So that as the way to any place is not the cause that brings any man to it though he must needs passe through the way to come to that place but the cause of his coming to it is his own will and motion So sanctification and good works though they be necessary antecedents to salvation so that we cannot passe to Heaven but through them yet they are not the causes which brings us thither but the causes thereof are the mercies of God and the merits of Christ apprehended by Faith And so I end this Controversie If now I have not untied the Gordian knots of these long debated Controversies so fully and openly as to give satisfaction to all whose thoughts have been formerly puzzled about them as I believe I shall not yet my labour will not be wholly lost in these regards First Because I have hereby declared my willingnesse to do the Church service to my power by putting my hand to the supportation of the truth of the gospel which these stormy times have so impetuously and vehemently shaken Secondly Because what I have delivered may happily give satisfaction to some and let them loose out of the briers of their hesitation that were doubtful before what opinion to incline to Thirdly Because this Essay may happily be an occasion to invite and induce some more Logical and Learned pen to publish a more Scholastick and plenary solution of them The fifth Controversie About Original sin THat I may the more fully discover and confute this error I will unfold these four points about the sin of our natures the sin wherein we are conceived and born which therefore all Orthodox Divines have fitly and properly called Original Sin First I will render a reason of the epithete why it is called Original Sin Secondly I will give a definition of the Sin what is Thirdly I will alledge some of the evident proofs of Scripture for the justification of it Fourthly I will frame some irrefragable and convincing arguments drawn out of Scripture to prove it by necessary and undeniable consequence The first Point opened THe sinful corruption or corrupt disposition of man's nature from the womb hath many epithetes or names given unto it in Scripture which denote and declare that it hath its original and beginning with man's conception and birth and therefore is fitly and properly termed Original Sin and so ever hath been for above this thousand years by all sound and learned Divines both ancient and modern For though it be not in terminis in these very words so called in Scripture yet hath it divers other epithetes and names there given it which are consignificant and import and imply the same sense and meaning with these words Original Sin amongst which take notice of these Rom. 6.6 It 's called The old man and the body of sin 1 Cor. 5.7 It 's termed The old leaven Rom. 7.17 The sin that dwelleth in us Rom. 7.23 The law in our members Rom. 7.24 The body of death Gal. 5.16 The lusts of the flesh Jam. 1.14 A man 's own lust In which Text in the next words following it is punctually distinguished from all actual sins as being expresly affirmed to be the procreant cause of all actual sin for the cause and the effects cannot be one and the same The second Point opened what original sin is ORiginal sin is a pravity vitiosity or vitious habit or corrupt disposition of man's nature from his first conception as a just punishment of all mens sin in Adam whereby they are born the children of wrath and become subject to death both of body and soul and also become prone to commit all actual sins Or thus Original sin is a pravity of man's nature from his first conception whereby he seems to be prone to all sin as a just punishment of Adam's sin or transgression whereof all men are guilty and for which all men are exposed and subjected to death both corporal and eternal Both these definitions have one and the same sense And from them ye may observe that there be three things in Original Sin or three parts of it The first

and sinful Parents is flesh that is is fleshly and finful for so we find in other places of Scripture as was said before that where the flesh and spirit are opposed one to another as they are in this verse there by spirit is understood the regenerate part in man and by flesh the unregenerate part as beside the former Text quoted Gal. 5.16 17. verses is to be seen in Rom. 8. several times verse the 5. They that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit And in the next verse To be carnally minded is death but to be spiritually minded is life and peace And in the 9. verse Ye are not in the flesh but in the spirit And again in the 13. verse If ye live after the flesh ye shall die but if ye through the Spirit do mortifie the deeds of the body ye shall live In all which places as also in most other in the New Testament where the Spirit and the flesh are set in opposition one to another there by flesh is meant the unregenerate part in man unless some circumstances in the context do necessarily require that such places should be otherwise understood Hence therefore it follows undeniably That children are conceived and born in sin namely because they stand in need of regeneration to their salvation Argument 2. THey that are subject to diseases and death in their conception and birth are in their conception and birth sinful for these namely diseases and death are affirmed to be the fruits and effects of sin in Scripture very frequently Rom. 5.12 By one man sin entred into the World and death by sin and so death passed upon all men for that all have sinned Rom. 6.23 The wages of sin is death So that where we see death or sicknesse sieze upon any young or old there we may surely conclude that sin hath gone before But Infants are subject to diseases and death in their very conception and birth Therefore they are in their conception and birth sinful To evade the force of this argument one of note amongst the Anabaptisie n●mely one Mr. Brown in a Treatise which he hath penned and published entituled Scripturerede●ption freed from restraint and in page the 7. of the said discourse restrains the death mentioned in the forenamed Texts to a bodily death only affirming that Adam by his sin exposed himself and his posterity not to eternal or the second death to the death of soul and body both but to bodily death only Yet lest he should seem to contradict Scripture which every-where affirms all sin to provoke God's anger and to deserve death and to bring forth fruit unto death he confesseth that any sin deserves death but not every kind of death His words are these I grant saith he that the wages of sin is death but the wages of any sin is not every kind of death And so denies that Adam incurred any other death by his sin then the death of the body Touching this answer and this exposition of the foresaid Texts of Scripture I desire the Reader to take notice of these two failings and falts therein First it extenuates the hainousness of sin and minceth and diminisheth that just demerit and penalty of it which throughout the whole Scripture is denounced against it which is death both of body and soul Secondly It 's a concession and confession in effect that children are by nature sinful born with fin upon them and in them for if the wages of any be death which is truth and he ingeniously affirms it then where there is any death there must needs be some sin or else the wages and penalty of sin should be inflicted where there is no sin Whereas therefore some children suffer in their infancy some kind of death namely bodily death they must needs be guilty of some kind of sin otherwise they should be punished with bodily death undeservedly which to affirm were blasphemy But they can have no actual sin as is confessed of all men and therefore the sin which exposeth them to death must needs be some latent sin wherewith their natures are stained from the womb as the Scripture speakes which is that which we call originall And so ye may see that his answer to the argument is in effect a concession of the unaswerable force of it and of that which he would seeme to deny But I will display Mr. Brown his gross errour about this point yet a little further He confesseth in the same place of his book that actuall sins in men deserve eternall death though not origin all sin Now I would know of him whether Adam's first sin was not actuall sin This I am sure he cannot deny Nay a very hainous actuall sin it was as might be laid open by many circumstances This then being granted I demand of him why actuall sins in us should be punishable with eternall death and not this first hainous actuall sin of Adam's I dare answer for him that he cannot tel For if our actuall sins deserve eternall death much rather that of Adam's as who had greater light and more grace and less temptations then we have All which considerations are so many aggravations of his sin Lastly to trample this vile errour yet once more under foot that it may never lift up it selfe againe I demand of these Anabaptists whether Adam did not by his sin divest and disrobe himselfe of that glorious image of God after which he was made which consisted especially in righteousnesse and true holiness as the Apostle hath declared Eph. 4.22.23 and 24. verses for there he exhorts to put of the old man by which he means the vitiosity sinfulness of our natures transmitted and propagated into us by old Adam and then to be renewed in the spirit of our minds and to put on the new man which after God is created in righteousness and true holiness which implyes that Gods image after which man was first created did consist in righteousness and holiness Now if they deny that Adam by his sin deprived himselfe of God's image consisting in righteousness and holiness they must deny the 5. chapter of Pauls epistle to the Romans to be Canonicall Scripture for there the Apostle affirmes severall times in the five last verses that by Christ we regain both righteousness and life which Adam lost And againe the word renewed which the Scripture useth in speaking hereof implyes a deprivation of that which was before for nothing can properly be said to be renewed but where there hath been a precedent deprivation of that which is renewed Again on the other side if they confess that Adam by his sin deprived himselfe of God's image then they confess by conseqvence that his sin brought upon him spirituall death which is a further penalty then corporall death and so impugneth their tenet that Adam incurred by his first sin no other death then the

death of the body for as the soule gives naturall life to the body so the image of God namely righteousnesse and holinesse gives spirituall life to the soule and without which the soul is spiritually dead as Ephes 2.1 Colos 2.13 and divers other Texts of Scripture witnesse where mention is made of a death in sin You that were dead in your sins and the uncircumcision of your flesh hath he quickened c. whence by undeniable consequence it follows that where there is a deprivation of the spiritual life of righteousnesse and holinesse there must needs follow a spiritual death in sin Now if they deny grace righteousnesse and holinesse to be the life of the soul I refer them to the view of these three Texts of Scripture omitting many other where it 's expreslly asserted Prov. 3.21 22. Keep sound wisedom and discretion so shall they be life unto thy soul And Rom. 8.6 To be carnally minded is death but to be spiritually minded is life And Rom. 8.10 The spirit is life because of righteousness that is The soul is alive spiritually because of righteousnesse Argument 3. THey whom Christ came to save are sinners So saith our Saviour himself Matth. 9.13 I came not to call the righteous but sinners to repentance And S. Paul Rom. 5.6 Christ died for the ungodly And 1 Tim. 1.15 Christ Jesus came into the World to save sinners And this must needs be so in reason for where there is no sin there is no need of a Saviour But Christ came to save Infants as well as men of years Therefore they are sinners Now that Christ came to save Infants as well as men of years appears by Scripture these two ways 1. Because he died for all men as oft the Scripture affirms 1 Tim. 2.6 He gave himself a ransome for all Heb. 2.9 He tasted death for every man For whether all in these and the like Texts of Scripture be taken for all sorts of men only or for all of all sorts Infants must needs be included amongst them for they are one sort of men 2. Because he invited children to come unto him or to be brought unto him as is said Marke 10.14 which intimates that he came into the world to save them as well as men of years I will add one argument more for proof of this point to which the wit of man though prompted by the cunning suggestion of the old serpent cannot devise a satisfactory answer Argument 4. THey which are by nature children of wrath are by nature sinners But all men are by nature children of wrath so saith the Apostle Ephes 2.3 Therefore all men are by nature sinners and so consequently Infants The first proposition is all that I have to prove for the assumption is S. Paul's own affirmation And I find it the constant doctrine of holy Scripture both in the Old and New Testament which evermore teacheth sin to be the only cause of God's anger and wrath And this in reason must needs be so because all things else were his own works which were all good yea very good as we read in Gen. 1.31 And sin only was the Divel's work the enemy of God and all goodnesse and therefore sin only is said to provoke God's anger and wrath The testimonies of Scripture are so numerous for this that I will name but this one of a thomsand Rom. 1.18 The wrath of God is revealed from Heaven against all ungodliness and unrighteousnesse of men And how oft God is said in Scripture to have been provoked to anger by the sins of the people of Israel none can be ignorant I will add but one thing more about this argument and so I will conclude it The forenamed Text in Eph. 2.3 with what is deducible from it where it is affirmed that we are all by nature the children of wrath puzleth the Anabaptists not a little and puts them to their shifts to frame such an exposition thereof as may not impugn their own false Tenet about original sin This may appear from that exposition which the forementioned Mr. Brown hath made of that Text in the 6. page of his book that I named before where he thus expounds it By nature saith he is understood first the matter and form of our bodies which are good and principally the light that God hath placed in man Now that this is a novel false and irrational interpretation of this Text I thus discover If by nature here be understood nothing but what is good namely the matter and form of our bodies and the light that God hath placed in us then how can it make us the children of wrath as here it 's said of it for nothing that 's good can make us children of wrath It 's sin only which was first brought forth by Satan and nothing else that provokes God's wrath as formerly was proved By nature therefore in this place of necessity must be understood something that is sinful for else it could not make us children of wrath as hath been shewed which can be nothing else but that vitiosity pravity and corrupt disposition which from our first birth and being is propagated into our bodies and souls by natural generation For though it were granted that by nature here be meant the substance of our souls and bodies yet of necessity it must be also granted as hath been now proved that it 's meant of them not as pure and free from any sin but as vitiated and depraved therewith from their first union and conjunction together into one individual It remains therefore a sure and sacred truth inviolable and infringible and not to be contradicted but by obstinacy or impudence it self That children are born in sin The sixth Controversie About Tithes THere is an obsteperous clamour raised against Tithes by the Anabaptistical teachers who yet for the most part lay as heavy a burthen upon their disciples and put them to as great cost and charges as is equivalent to Tithes And this in all probability they have broached and ventilated to get the better morsel for themselves For this they find by experience that the way to insinuate with the common people and to winde themselves into their bosomes is to preach pleasing things unto them and especially such as sound for their profit be it right or wrong To stop their mouths if it may be if not yet to justifie the practise of paying and receiving Tithes I will first make it appear that it stands with equity and justice that Ministers of the Gospel have allowance and recompence for performing their work of the Ministery and such an allowance as may afford them a competent and comfortable livelihood and subsistence Secondly I shall make it appear That it stands with equity and justice that they have Tithes for their allowance 1. The former I shall prove both by Scripture and force of reason By Scripture I shall prove it both in the Old Testament and in the New First