Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	fire_n	soul_n	4,333	5	5.0921	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52616	The Trinitarian scheme of religion, concerning almighty God and mankind considered both before and after the (pretended) fall : with notes thereoupon, which notes contain also the unitarian scheme.	Nye, Stephen, 1648?-1719.	1692 (1692)	Wing N1509A; ESTC R41717	32,447	30

a Reprieve of about Eighty Years Our Opposers can show no Context of Holy Scripture in which their threefold Death for this Sin is contained or in which the Posterity of Adam are said to have his Sin imputed to them and that they are punish'd for it The only Offer they make is from Romans Chap. 5. the Apostle there at v. 19. saith As by one Man's Disobedience many are made Sinners so by the Obedience of one shall many be made Righteous By one Man's Disobedience say they that is by God's Imputation of one Man's Disobedience to them even Adam's in Paradise so many have been made Sinners How much more dexterously and agreeably to the Justice and Wisdom of God Pelagius and the Vnitarians By one Man's Disobedience that is saith Pelagius not as Austin has newly fancied by God's Imputation but by our Imitation of one Man's Disobedience so many have been made Sinners and on the other hand by the Obedience of one that is by Imitation not by Imputation of one Man's Obedience even the Lord Christ's many shall be made Righteous Trinitarians make the same Blunder at ver 18. As by the Offence of one Judgment came upon all Men to Condemnation even so by the Righteousness of one the free Gift came or shall come upon all Men to Justification and Life Here again they see not that by the Offence of one Man and again by the Righteousness of one Man are not as much as to say by the Imputation of one Man's Offence and of one Man's Righteousness but by Imitation of one Man's Righteousness and of another Man's Offence Justification and Condemnation have come upon all Men. We die for imitating the Disobedience of Adam and we shall be justified and saved for and by imitating the Righteousness of the Lord Christ And thus it is that St. Paul himself explains himself in this very Chapter v. 12. As by one Man Sin entred into the World and Death by Sin so also Death hath passed upon all Men for that or because all have sinned He saith not as Trinitarians do because Adam sinned but because all have sinned therefore Death hath passed on all that is all of us have deserved the Death we must undergo or have undergone by our own Sins But they say Infants die and what Sin have they unless you allow the Imputation of Adam's Sin to all his Descendents But why do they not consider too that Beasts die is Adam's Sin Imputed also to them They ought therefore to know that Holy Paul in that Context is speaking only of Adult and Grown Persons as for Infants Beasts and such like that have not Sin because they have not Vnderstanding of Good and Evil of Moral and Immoral such die because they have Mortal Bodies liable to Diseases and Accidents From which Accidents and Diseases to deliver and rescue them it does not please God to Interpose by an Extraordinary and Miraculous Power For which sort of Providence towards them divers Probable Reasons might be given but being not Necessary or Proper to be here inserted I omit them Of Partial Redemption THE Transgression of Adam in Paradise or his eating the Forbidden Fruit was in Him Actual Sin in his Descendents 'tis called Original Sin but the Effects of it are the same in Both namely the before-mentioned three-fold Death or three Deaths Death Temporal which is the separation of the Soul from the Body and all temporal Calamities and Evils Death Spiritual which is the Corruption of the Faculties that we are averse to all Good and inclined to all Evil. Death Eternal which is the everlasting Suffering of Body and Soul in hell-Hell-fire These Deaths are the Consequences and Desert of Adam's Sin to himself as the Actual Offender to us as his Sin is Imputed to us by the Justice of God But the Mercy of God and his Wisdom have found out a most Gracious and Glorious Expedient by which to deliver Mankind though not from Temporal Death yet in part from Spiritual Death and wholly and altogether from Death Eternal But before we speak more particularly of the Expedient 't is necessary to caution Learners that they fall not into this Error that God designed the Benefit of the Expedient for All Men and Women For when we say Mankind or all Men have been Redeemed from the before-mentioned Deaths our meaning is that the Elect or as that most consider'd and weigh'd 17th Article of the English Church speaks Those whom God hath chosen out of Mankind are as that Article farther says brought to everlasting Salvation as Vessels of Honour These are called according to God's purpose in due Season his Spirit working in them And they through Grace obey that Calling These Elect are a definite certain and unalterable Number that can neither be increased nor diminished as is Expresly and in words declared by the Suffrage of the Divines of Great Britain at the Synod of Dort Suffrage p. 9. It is saith the same Suffrage at p. 43. for the Elect that Christ died that He might Effectually obtain for them and Infallibly bestow on them both Remission of Sins and Salvation If the Unskilful ask here How this Doctrine agreeth with those Declarations of Holy Scripture so often repeated which seem to say that Christ died for the Sins of the World or for All Men The Divines above said answer at p. 47. Here it is that the secret Decree of Election sheweth it self inasmuch as the Price was indeed payed for All yet is not Beneficial to All because All have not the Gist of fulfilling the Condition of the Covenant They mean All have not Saving Grace given to them whereby to Believe and to Obey the Gospel They rightly add at p. 55. We no where meet in Scripture any Promise by which God hath bound himself to impart his Grace to All and every One Farthermore the same excellent Suffrage teaches at p. 27. that 't is a Supposition without any good ground that all Infants are saved It saith that those Infants who are saved are saved by virtue of their Election which respecteth not the Age of Persons but only looketh upon the common heap of Fallen Mankind out of which it chooseth And concerning such Choosing or Election it teaches at p. 34. that Grace doth find some whom it Adopteth out of the most Wicked and at their last End while Many who seem less Guilty have no part in this Gift Therefore when All are said to be Redeemed or when 't is said Christ died for All or such like Expressions are used this is to be understood of All sorts or orders of Men and Women He died for High and Low for Old Men and Infants for Youth and Middle-age for Rich and Poor for Wise and Unwise for all these sorts for some particular Persons of all these for such of all these sorts as are Elected And those whoever they be who extend any farther than this the Redemption purchased by Christ are Arminians But

Person They confound us yet more if more can be by telling us only and so often of the Creator never of Creators as Trinitarians would have us to speak Gen. 6.7 Jebovah said I will destroy Man whom I have made Isa 42.5 HE that created the Heavens HE that spread out the Earth HE that giveth Breath unto the People Nehem. 9.6 THOV hast made the Heaven the Heaven of Heavens with all their Host the Earth and all things therein the Sea and all that is therein and THOV preservest them all and the Host of Heaven worshippeth THEE This Text assures us there was no dividing the work between two or more Persons It was one THOU who both created and preserves all things and THEE saith the Text the the Host of Heaven worshippeth not YE not THEM not more Persons but one only Isa 4.28 The CREATOR of the Ends of the Earth fainteth not Rom. 1.25 Served the Creature more than Gr. besides the CREATOR But what is not really found in Scripture for their purpose Trinitarians know how to discover that 't is there which with respect to the case before us they do these two ways First by interpreting the Texts which by Confession of their ablest Criticks speak of the new Creation or Renovation of the World from Idolatry to the Knowledg of the one true God which was by Christ concerning the old Creation or the making of Heaven and Earth which was by God Secondly They oft-times honestly add the word or words that were wanting on their behalf which they have done in abundance of Contexts But for both these Artifices their Detection and their Confutation I refer to the brief History of the Vnitarians Of Original Sin SOon after the Creation Adam the first Man transgressing the Law given to him of not eating the forbidden Fruit he thereby incurred the Penalty of Death that was the Penalty annex'd to the Law which he had violated But first he incurred this Penalty not only for himself who was the actual and real Offender but for his whole Posterity God impating to them or reckoning to them his Offence as if they had been the Doers of it Secondly We are to know that in the word Death there is implied not only what is naturally and commonly meant thereby even the Separation of the Soul from the Body and the Body's returning to Dust but first such a Corruption and Depravation of our Faculties that we are all born naturally averse from every good Word and Work and inclined to Evil only and to all kinds of Evil. Then all Temporal Calamities and Evils to which human Life is subject and finally Eternal Damnation All these are implied in the words of the Sanction The day thou eatest thereof thou shalt die and they are by Divines commonly called the three Deaths or the threefold Death Spiritual Temporal and Eternal But we mean not to say that the word Death doth in its first or proper Signification import all the abovesaid Evils But it pleased God when He passed Sentence on Adam to extend the Signification of that Word which exprest and contained the Penalty of his Law 'T is true 't would be cried out on as most unjust among Men to reckon or impute the Transgression of a Father to his Children and other Posterity and much more if they were punish'd for it in a far more extream manner than is truly and indeed implied in the Penalty annex'd to the Law that was violated that is if the Word or Words of the Penalty were extended and strained beyond their proper and natural meaning Yet these things cannot be unjust with God because He can do no Unjustice and the reason of that is because Things or Actions are not just or unjust in themselves or in their own Natures but only as God who hath all Authority and Power either willeth and commandeth them or on the contrary nilleth and forbiddeth them The Notes This Postulatum that Things or Actions are not just or unjust in themselves or in their own Natures but only as the Supream Authority and Power that is to say GOD shall please to will or nill them to command or forbid them is indeed necessary to the Defence of such Doctrines as these that God doth arbitrarily impute the Sin of one Man to all Men and that in punishing those whom he hath made guilty by his meer Will he infinitely exceeds the true proper and natural Signification of the Words in the Sanction that is of the words of that part of his Law which contain the Penalty of transgressing it That Postulatum is so necessary to this Doctrine of Original Sin that it must be owned that the Calvinists have judged better and spoke more consistently than their Opposers of some other Sects and Churches who hold Original Sin as 't is before described and yet seem unwilling to allow of that only Basis on which Calvinists have rightly seen it will stand namely this that Just and Unjust Good and Evil are only the Will and Prohibition of him that hath Supream Power But as the Postulatum is necessary to the Doctrine for which it was devised so it as much destroys the Eternal Rectitude and Holiness of God as the Doctrines in the foregoing Paragraphs which have been already considered overthrow the Unity the Omnipresence and other his Essential Perfections and Attributes It is horrible but to think that these Imputations on the most Holy God are such as would make up the just Character of an Almighty Devil For if the Devil had Supream Power what worse could he do than they feign is done by the Fountain it self of Rectitude and Holiness Could he do worse than impute the Sin of one Man to all Men and punish them for it besides and beyond his own Sanction with an utter Inability to all that is good then punish Inability which was neither their Act nor Desert and of which himself was the only cause with Eternal Damnation Here many to help themselves a little say God saves some from this Ruine he rescues his Elect tho not from Sin and Temporal Death and Calamity yet from Eternal Damnation nay bestows on them the unspeakable and everlasting Beatitudes of Heaven But this is no better than the other For the highest Injustice to the far-greater number is so far from being excused by an ungrounded Partiality for a very few that this latter may be truly called a new and fresh Instance of sort of Unjustice Is it not Partiality and Vnjustice too to make a great number of Creatures of the same kind and tho one deserves no more than another of them either for Good or Evil cherish one with whatsoever Omnipotence can do for him and burn against the other with Wrath eternal and insupportable But they say God having all Authority and Power what He willeth must needs be Law that is to say Justice and what He nills or forbids must be Transgression that is to say Evil Sin and Vnjustice