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	wage_n	4,026	5	11.2119	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01638	A golden chaine of divine aphorismes written by John Gerhard Doctor of Divinitie and superintendent of Heldburg. Translated by Ralph Winterton fellow of Kings Colledge in Cambridge; Loci communes theologici. English	Gerhard, Johann, 1582-1637.; Winterton, Ralph, 1600-1636.; Cecil, Thomas, fl. 1630, engraver.	1632 (1632)	STC 11769; ESTC S103039	111,208	568

an open deniall 9 He accuseth God of Envie and Malice being himself more malicious By a faigned pretence and promise of divine excellency and wisdome he deceived her being himself most remote from divine wisdome 10 The Causes then of our first Fathers fall were the Devill seducing and himself freely and willingly consenting 11 We must not in any case make God to have an hand or beare a part in mans fall because God is good and the authour of nothing but that which is good 12 As God created man at the first so it was his will that he should alwaies have continued And therefore God did not by any secret decree or command force him to fall 13 God is not the authour of that thing whereof he is the punisher and avenger The iniquitie which he punisheth is not of his doing Fulgent lib. 1. ad Monim 14 God gave unto man before his fall a perfect power that hee might have not fallen and an entire will that if he would he might have had no will to fall and further he added a most severe commination of death that so he might have been kept from falling 15 Man was not created that he should have a will to sinne and yet he was set in that libertie that he might have a will but he was also furnished with such light that if he would he might have had no such will 16 For God hath no need of the righteousnesse of the upright and straight or the iniquitie of the crooked and perverse August 11. de Gen. ad lit Cap. 7. 17 No perfection is added unto God by his externall works which are but the prints and footsteps of his inward perfection 18 Incredulitie and unbelief according to the order that Moses hath set down in his description was the first sinne of man 19 As long as the word and faith is retained in the heart there is no proud swelling or lifting up of ones self against God 20 Whatsoever was first for order of internall intention certainly incredulitie was the first sin for order in the act of externall commission 21 Neither had the minde of man being illuminated with such divine light as it was ever turned away from God by pride unlesse first it had made a secession or revolting from the word 22 The Apostle denies that Adam was deceived 1. Tim. 2.14 which wee must understand of the manner and order of being deceived 23 Though wee should grant that Adam was not deceived by another yet he was deceived by himselfe 25 It is an idle question to ask whether of the two sinned more grievously Adam or Eve They sinned both unlike indeed for Sex but alike for Pride Aug. 11. de Gen. ad lit cap. 35. 26 The opening of their eyes which followed immediately upon their fall was nothing else but the sense of their sin and the sting of a terrified conscience 27 They saw that they were naked that is bestripped of the robe of integritie innocencie with which they were invested at their first creation They knew before their fall that they were naked but their nakednesse was such as was neither shamefull nor disgracefull 28 They felt after their fall that their flesh was incited to lust and that the law of their members was shamefully repugnant to the Law of their minde 28 What great darknesse seized upon their understanding presently after their fall it is apparant from hence in that they thought with fig leaves to hide themselves from his sight whose eyes are much clearer then the sunne 29 Fain would they have been concealed from him from whom nothing can be concealed and hide their flesh from his sight who is the beholder of the heart August 11. de Gen. ad lit cap. 34. 30 With their blindnesse of minde there was also joyned the trembling of heart For they were affrighted with the shaking of a leafe who before were delighted with the presence and conference of God 31 They are called before Gods Tribunall or Judgement-seat and before him their cause is examined and so punishment follows close upon their sinne 32 This sinne of our first parents corrupted and putrified the humane nature which was all in them and no part in any other Anselm conc virg cap. 2. 33 Adam was and in him were we all Adam was undone and in him are we all undone Ambros. in cap. 15. Luc. 34 If the parents lands be confiscate their children lose their inheritance 35 From a corrupted root spring forth evil fruits from an impure fountain flow forth filthy waters and of parents which are leprous children also are begotten which are leprous 36 Even so of our first parents being destitute of originall righteousnesse and infected with the pollution of sinne such children are begotten as they themselves that is destitute of righteousnesse and infected with sinne 37 For Adam begat a sonne not after the Image of God but in his own likenesse that is corrupted with sinne 38 The Personall sinne of Adam corrupted his Nature and the corruption of Nature is by carnall generation propagated unto the person of his ofspring 39 Adam sinned not as a private man but as the lump masse and head of all mankinde 40 As his Nature so likewise the corruption of his Nature is propagated unto his posteritie As his sinne so also the guilt which is a consequent of his sinne 41 And this is that which we call Originall sinne which whosoever they be that deny or extenuate they detract exceedingly from the grace of God 42 They which plead so much for Nature are enemies unto Grace 43 Concerning this Originall sin not onely the most cleare oracles of the Holy Ghost beare witnes but also all Actuall sins the grievous weight and burden of divers calamities and death it self and likewise regeneration which is necessarie for all men towards the attainment of eternall life 44 Therefore vain and frivolous is that which is said by Pelagius That sinne came into the world by imitation not by propagation 45 For death which is the wages of sinne raigned even over them that had not sinned after the similitude of Adams transgression Rom. 5.14 46 And we are by nature the children of wrath and not by imitation as the Apostle teacheth Ephes. 2.3 47 This sinne is called Originall not from the originall of the universall nature or the humane nature but from the originall of every person descended from Adam since his fall 48 Moreover it is called Originall in reference to Actuall sinnes whereof it is the common head and fountain 49 As for the quidditie of the thing it is not onely the privation of originall righteousnesse but it is also the position of a vitious qualitie and guilt which is a consequent or follower of them both 50 Hence it is that from ou● parents we are damned before we are born Bern. in Med. cap. 2. Col. 1190. 51 Evill concupiscence in which the power and force of originall sinne doth chiefly appeare is

administer Justice and Judgement 20 By Justice we understand externall obedience to both Tables of the commandments 21 For it is the Magistrates charge and care to see that both the Tables of the commandments be kept and observed as farre as it concernes Externall Discipline 22 He may and must hinder false and blasphemous opinions from being spread abroad He may and must punish those which are seducers of Soules especially such as are seditious He may and must hinder the profanation of the Sabbath 23 But yet he must not take upon him authoritie and power over the Consciences of men whereof God onely is King 24 Therefore neither must the Magistrate compell the Subjects to any false religion neither must the Subjects obey if he goes about to compell them 25 Unto the Administration of Justice there belongeth also the power of making Civill Lawes to be the determination of the Law of nature 26 For Christian Commonwealths are not simply tyed and bound to the Judiciall Lawes of Moses 27 Unto the same also belong Contracts which are to be moderated by Charitie Equitie From whence it is easily gathered what we may determine in the question about Vsurie 28 The Scripture simply forbiddeth Vsurie But what be Contracts of Vsurie that we must learne from the end of the Law which is Charitie and from the description of the Prohibition as also from the incorrupt judgement of the prudent 29 By the name of Judgement forementioned we understand the defending of the good and the punishing of those which do that which is evill Rom. 13.4 30 To which end and purpose were judiciall Lawes invented for the hearing judging both Civill and Criminall causes 31 Therefore a Christian man is not forbidden to go to Law so he do it in a lawfull manner 32 The Punishment which the Magistrate inflicteth upon the transgressours of the Lawes and the troublers of humane societie must be Correspondent to the Fault committed 33 For it is not free for the Magistrate at his pleasure to let delinquents and offenders especially such as are in any enormous crime escape and go unpunished 34 Yet sometimes Equitie and Moderation of the rigour of the Law is to be used but still with a respect unto the Delinquent or Offender and the Offence it self 35 As Extreme rigour of the Law is sometimes Extreme injuries So likewise Extreme indulgence and remissenesse doth Dull the Edge of the Law and much diminish the power and authoritie of the Magistrate 36 Here a question is moved about Heresie Theft and Adulterie Whether the Punishment thereof ought to be Capitall 37 Whosoever doth maintaine an Heresie Privately or else doth spread it abroad but not seditiously we deny that such a one is to be put to death 38 Other wayes of sowing and spreading abroad heresies we leave unto the Magistrate to punish 39 To say that the punishment of simple Theft especially if it be but of a light and petty matter ought to be Capitall that 's very hard 40 Yet we do not mislike that the rigour of the Law should be executed upon such as are common robbers breakers into houses and such as have often escaped for stealing and yet steal againe 41 The Law of God hath adjudged Adulterie to be punished with death 42 In the time of Warre let the Magistrate be mindfull of his office and duty that he wages Warre lawfully 43 For neither is the Magistrate forbidden to Denounce Warre nor the Subjects to take up armes If the Warre be Lawfull 44 The Conditions of a Lawfull Warre are these That it be undertaken upon Authoritie of superious upon a good Cause and with a good Intention Thom. 2.2 q. 40. 45 Warre is not warre but robberie if it be undertaken without lawfull Authoritie of him that denounceth it 46 The Just causes of warre are Three Either Just defence or Just Punishment or Recovering what is unjustly taken away 47 There must also be added an Intention of a fit and convenient end The Will must be for Peace and Warre is not to be undertaken but upon necessitie The End of going to Warre is or ought to be the procuring of Peace August Epist. 205. 48 To a right Intention we referre also the Lawfull manner of waging warre 49 It was worthily spoke by Aurelianus to a certaine Tribune of Souldiers If thou wilt be a Tribune if thou wilt live hold thy Souldiers in that they cōmit no outrages Let none of them st●ale an hen take away another mans sheepe pull of a grape ●read down the standing corn exact oyle salt or wood but let them be content with their owne wages If they go a forraging and boothaling let them do it in their enemies countrie and not in the countrie of their friends and allyes 50 For it can never be hoped that those souldiers should be prosperous in warlike enterprises and feats of armes which at their departure carry away with them curses and teares for their Viaticum to feed upon by the way Gregor lib. 6. Histor. cap. 12. 51 Let them try their strength against their enemies But even against them let the stratagems of warre which they use be lawfull 52 But yet it behooves a Magistrate to try all courses before he goes to warre For he may not do it but when the extreme necessity of the commonwealth calls for it As Physicians are wont to do when other remedies will not serve at length to come to searing and lancing 53 As in playing at Dice when mony is laid once at stake it is a question upon the cast whose it shall be So is it in warre The chance is doubtfull what the event will be it is uncertain The king and the countrie lies at stake 54 The other part of the Politicall order or Civill state is made up by the Subjects which are Relatively opposed to the Magistrates 55 And they are either meere Subjects or else they are joyned also in some power 56 The Subjects owe unto their Magistrates honour fear fidelitie obedience tribute and prayers for them 57 This honour must be performed in heart and minde in mouth and word in work and deed 58 We must look upon the Magistrates as the ordinance of God neither must we detract from them with a black mo●th nor deny unto them outward reverence 59 The Obedience which is to be performed hath certain bounds and limits For those Subjects which also themselves are joyned in some power may inhibit the Magistrates from usurping too much power and authoritie over them 60 Yea those also which are meerly Subjects are not bound to obey the Magistrates in all things that is If they shall command any thing against pietie and honestie 61 Subjects are to fear their own Kings For they have rule and authoritie over them But Kings also must fear God For his kingdome ruleth over all Psalme 103.19 62 We must Fear God rather then Man God whose commands are alwaies just rather then Man commanding that which is