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	punishment_n	soul_n	5,532	5	5.2858	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42503	Sapientia justificata, or, A vindication of the fifth chapter to the Romans and therein of the glory of the divine attributes, and that in the question or case of original sin, against any way of erroneous understanding it, whether old or new : more especially, an answer to Dr. Jeremy Taylors Deus justificatus / by John Gaule ...	Gaule, John, 1604?-1687.	1657 (1657)	Wing G378; ESTC R5824	46,263	130

punishment but no fault of sin properly defiling so the Pontificians and especially their Scholasticks That it is neither defection depravation corruption nor truly and properly a Sin but only an affliction or punishment descending upon posterity through the guilt of Adams transgression like as to be born a Slave or a Bastard is his shame only and not his sin That nothing was born in us and with us which was not good and the very work of God That Adams disobedience was in no wise ours neither were we therefore in any wise obnoxious to eternal death so the Pighians and the Catharinians That we become infected by Original sin not by way of Generation or Propagation but only by way of imitation and outward occasion That the death of the body is the sequel of Nature and no punishment for sin whether original or actual so the Socinians and Racovians That Original sin is not a vicious accident or adjunct but is become our very Nature Essence and Substance the very heart and flesh and body and soul so the Flaccians and Substantialists That a mans meer pure naturals notwithstanding the Fall are good and perfect That Original sin is but like a little spot upon the skin or light wound for all which there remain still in a man his natural capacities dispositions powers and forces to Good That Men from their Mothers womb are as fully endowed with Liberty and Freewill as Adam was before his fall That Original sin to a man's Freewill is but like Garlick to a Loadstone easily wipt off and so it falls to work as fresh as at the first That the Adamical will or will from Adams fall hath it self not merely passive in the act of Conversion but is thereunto actively cooperating together with God so the Erasmians the Sunergicts and Arminians That Original sin was but St. Augustins dream and Puppet That Infants under the New Testament are not born in Original sin That there 's no necessity to baptize Infants with respect to any benefit they thus can have against it That Original sin and all other is to be remedied only by revelations and raptures of the Spirit without any use either of Word or Sacraments so the Swenckfeldians the Enthousiasts Anabaptists Fanaticks and Familists That Original sin is not properly a sin but a Disease or a Condition or else figurative form of speaking viz. by a Metonymie may be so called so Zwinglius and some of the Zwinglians That God reprobates God damns men absolutely because it is his will and pleasure without any respect or condition whether of Original or Actual sin so the Supralapsarians Thus you see Sir what a crowd of Errors have obtruded only through mens leaning to their own understandings amongst which more than once this Author may find his own which to me at first view seems so like to diverse of the aforesaid Errors that taken up in strict syllables I begin to suspect it would not only appear so but appear so and much more But I look not upon him in a likenesse to them but in some unlikenesse to the Holy Scriptures and the Church of England taking his way of understanding it to be another both to what the first teaches to understand and in what the last would be understood And let him not think I speak this as one that would revile him but as one that according to his understanding must dissent from him using my liberty which I wish may be mutual but keeping my Charity nevertheless my understanding I doe faithfully and in all humility submit to those two witnesses neither will I oppose him in any thing but what I receive from them they that will undertake him in other passages that fall not directly within this compass let them do it as they shall find themselves concerned in it or called to it This I take to be the safest way to begin and if he will keep his own word the readiest way to make an end For taking the 5 Chapter to the Romans to be objected against him If it be so saies he I have done if it be not so say I I have nothing to do Let me be beleeved both by him and you in this I have look'd again and again upon his Paraphrase with a single eye only to find out truth and proper truth if there explained hoping he will doe likewise with this Exposition when it shall come to his sight In which I make his own words mine if I use any violence I can easily be reproved For the Scripture Rom. 5. 12. Wherefore as by one Man Sin entred into the World and Death by Sin and so Death passed upon all Men for that all have sinned {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Wherefore therefore for this cause I begin with the search and examination of the letter for it is the Grammatical sifting that must render the plain Construction and then the Rhetorical glossing may come in to adorn with a certain circumlocution and therefore a broad Paraphrase if it be not unsuitable yet it is untimely when it shall presume in place before a narrower Exposition have done its part For this canse so I am bold to render it because I find it mostly so rendred in this Epistle to the Romans chap. 1. 26. and 13. 6. and 15. 9. which very inference serves to shew plainly the principal reason or cause why it pleased God to permit the Entrance and Passage of Original Sin viz. For this cause even for the reconciliation and attonements sake immediately before spoken of vers 10. and 11. Therefore God suffered this sin to enter into the world The Enmity or hainous aversion the wrath or dreadfull desert of Original Sin can never be more truly and fully considered and measured than in and by Christs death and satisfaction which who so contends to lessen either for Fault or Guilt such endeavours to extenuate the vertue and merits of Christs reconciling and attoning Gods great end in the Fall was to manifest and magnifie the infinite perfection of his own Son who then would not labour earnestly that Wisdom might principally be justified in the point Doth not God herein commend his love towards us vers. 8. How then can we imagin there should be the least prejudice upon the Divine Attributes in such an Ordination or Permission upon such a motive or intention But was this inferential motive heedlesly escaped or not rather purposely pretermitted to usurp a more uncontrouled licence in the wanton daliances of words that I may not call them petulancies of prophanation It is no reputation to a Phisician to say he hath cured us of an Evil which we never had and shall we accuse the Father of mercies to have wounded us for no other reason but that his Son may have the honour to have cured us I understand not that he that makes a necessity that he may find a remedy is like c. The sufficiency and excellency of our Saviour in

to follow the punishment and not rather the punishment to follow the sin But say his rule stood upon some right foot yet how follows his argument from it The Sin was imputed in proportion to the punishment but the punishment was proper and real not figurative and equivocal and therefore so must the Sin be too else who can tell what 's become of all this proportion Conseq. God was not finally angry with us nor had so much as any designs of eternal displeasure upon that account Inconseq The way to vindicate Gods Attributes is not to pry into them too curiously nor to determine upon them too peremptorily nor to aggravate them too severely nor to extenuate them too indulgently but to believe them and justifie them and magnifie them so as they are revealed God indeed was not finally angry with us his Elect neither upon our original nor upon our actual account And why because his wrath was so appeased by Christ satisfaction But was he not therefore so at the Sin simply and absolutely considered if he had no design of eternal displeasure upon that account then he sent Christ to die in vain For Christ died to prevent not the temporal but the eternal death Nor was that to redeem us from the mortality and condition of our Nature for he suffered it himself and left us to follow him in a conformity but from the depravation and damnation of it Conseq. This anger went no further than the evils of this life and therefore the imputation was not of a proper guilt for that might justly have past beyond our grave if the same had past beyond a Metonymie or a juridical external imputation Inconseq O rare consequent the punishment was but temporally inflicted and therefore the Sin was not properly imputed As if temporal punishments whether from God or men were the arguments of improper Sins only But O wonderfull vertue of a bare Trope or figurative locution to qualifie such a pravity extenuate such a provocation divert such a desert yea to regulate such a Justice or to restrain and limit such a power If his Metonymical imputation be the same with Iuridical and external then me thinks this proportion should be observed in the proceeding That as the Sin is imputed but only as it were in some shadow or resemblance of words so should the punishment be inflicted and not in any deed or substance For he that is found guilty but only in an imaginary Idea or picture ought not to be executed but only in conceit or as it were in effigie But I am forbidden to smile since it is a matter of fighing in regard the Divine Attributes are so stricken at For what provocation can there be for Gods universal and continual anger for such it is against the Fall and original sin without an mputation of a proper and participating guilt where the sin is properly imputed there he grants the punishment may justly goe beyond our Graves that is even to Hell But if there be no such imputation no such propriety no such participation I can see no cause why those evils should passe so far as this present life Eternal death is little enough if sin be properly and particularly imputed but if it be not so I cannot see but that even a temporal death to all mankind must be too much Conseq. That as no man ever imposed penance for it for original Sin so God himself in nature did never for it afflict or affright the Conscience Inconseq By penance surely he understands not private Repentance but publick Discipline or that of the Churches imposing say it were so the Churches power is to impose the penance for publike notorious scandalous and exemplary Crimes and offences it cannot take cognisance as no external Law or administration can of an inward secret unsearchable though worthily suspected Sin such as the Original is Besides whose should be the authority in such a cause or case where all are concluded and confest guilty alike As for the other part I ask of him did not God himself afflict and affright Adams Conscience for it when he was forced to say I heard thy voice in the Garden and I was afraid because I was naked and I hid my self Gen. 3. 10. And we all feel and must confesse this afflicting this affrighting was not of his person only but in his and our Nature also as woefull experience convinces us all to this very day Conseq. And why the conscience shall be for ever at so much peace for this sin that a man shall never give one groan for his share of guilt in Adams sin unlesse some or other scares him with an impertinent proposition Inconseq What the conscience shall be for ever is hard for him to say And for what it hath been hitherto he knows a Conscience is not always to be argued for pure and free because it is quiet and still But what says he to David did not he groan for it in that Poenitential of his Behold I was shapen in iniquity and in sin hath my Mother conceived me Psalm 51. 5. And to St. Paul is this no groaning Oh wretched man that I am who shall deliver me from the body of this death Rom. 7. 24. Nay shall we not beleeve what he but lately said of himself For my part I cannot but confesse that to be which I feel and groan under and by which all the world is miserable Let him look to his Conscience and see how his words agree first and last I hope he will not now say it was some impertinent proposition that scared him thereunto Conseq. Why the Conscience should not naturally be afflicted for it nor so much as naturally know it I confesse I cannot yet make any reasonable conjecture save this only that it is not properly a Sin but only Metonymically and improperly Inconseq Such a conjecture is not reasonable for if to deny a Sin to be such were sufficient because the Conscience naturally smiles not for it nor yet convinces of it so many actual sins might easily come to be denied A strange conjecture for a figurative appellation to save a Conscience I know the Conscience can Syllogize but I never knew that she could ever so Rhetoricate with her self such a conjecture is so far from being worth the sole preferring that it 's not worth the naming where better reasons are brought forth As namely That Original sin her self has blinded and bedulled the Conscience as touching the true and full apprehension of her self and of Original sin That the law and light of nature is exceedingly obscured to all Consciences since the Fall That most mens Consciences are insensible even of their actual and sensual sins how much more then of the Original and invisible That men have pulled and seared both their own and others Consciences as touching the true sense of Original Sin by dayly hatching and broaching such heresies and errors about it No marvel then that men are