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	scripture_n	soul_n	6,785	5	5.5065	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66066	The way to heaven by water concomitated, by the sweet-breathing gales of the spirit: wherein, the point of originall sinne is touched; infants baptisme justified, and how far the guilt of originall sinne, in the elect, is therein ordinarily removed, &c. Delivered in severall lectures at Kingston upon Hull, by John Waite, B.D, and lecturer there for the present. Imprimatur, Jas. Craford, Decemb: 2, 1644.	Waite, John, fl. 1666.	1645 (1645)	Wing W221B; ESTC R220794	49,203	52

sincerely and truly affirm what we affirm without dissembling oaths vows or the like in our ordinary talk And secondly I answer that this asseveration was but a more graduall Yea and vehement than ordinary or a more intensive Yea And thirdly this were upon a weighty point otherwise Christ did not use it and so in him it was no offence he did not sinne neither was any guile found in his mouth 1 Pet. 2.22 Blasphemy therefore was that of the Pharisees who said that they knew that this man was a sinner Iohn 9.24 Then Jesus answered and said verily verily I say unto thee I am the way the truth and the life John 14.6 and no man comes unto the Father but by me I am the Way without wandring the Truth without errour the Life without death yea I am the Resurrection and the Life if any man beleeve in me though he were dead yet should be live John 11.25 I that am the good Shepheard that lay down my life for my sheepe I say unto thee therefore mark what I say 1. Unto thee blind Pharisee that had too much conceit of the knowledge of the Law or else thou might have had more knowledge of the Gospel 2. A man ignorant of a main necessary Truth namely of the new Birth of regeneration and continuing without this might have dyed and bin damned in Hell-Fire 3. Unto thee halting between two opinions between Moses and the Messias whether thou shouldest imbrace wheras if thou had beleeved Moses thou had beleeved me for he writ of me yet 4. unto ye because though weak yet mindfull to be made stronger therefore I will not despise thee nor loath the tediousnesse of teaching of thee for thus it was prophesied of me Esa 42.3 a bruised reed shal be not breake nor smoaking Flax shall he quench such art thou and I will fulfill the Prophesie 5. Lastly I say unto thee though thou came unto me by night when I should have reposed my self and have taken rest an unseasonable time yet I upbraided thee not nor stood upon it with thee nor reproved thee for incivility but seeing thou was so fearfull and weak thou durst not come by day I 'le receive thee kindly take pains with thee and teach thee by night this for the first part The second followes the change of life specified Except a man be born again this again notes once being born before so that hence it appears that there is a double Birth as in Scripture we reade of a double death the first and the second Death The first is nothing but separation of soul from body the second is a separation both of body and soule from God eternally Revel 2.11 He that overcomes shall not be hurt of the second death and what this second is you may further see Rev. 21.8 In the Scriptures we also read of a double Resurrection 1. and 2. Rev. 20.6 Blessed and holy is he that hath part in the first Resurrection of such the second death hath no power The first Resurrection I conceive as do many others to be the resurrection from the dead estate of sinne to newnesse of life so that the first Resurrection is the second Birth Ephes 2.1 there is a spirituall Death and from that a spirituall Resurrection And you hath he quickned that were dead in trespasses and sins and this quickning was in Christ v. 5.1 Pet. 1.23 being born a n●w not of mortal Seed for so is our Naturall Birth So is our first Birth but of immortall by the Word of God who liveth and endureth for ever there is our second Birth far more noble than our first Luke 8.11 the Seed is the Word of God In this Birth they have power to be the Sons of God John 1.12 and they are said to be borne of God 1 Io. 5.1 because they are born anew by the working of Gods holy Spirit in them this is the change of life being born thus again except a man be borne againe 1. This being born again is that which few men eye but at being borne Claro de Stemmale of some noble race o● b●oud that pustes us up as if we were more than men I remember I have somtimes read a passage between an upstart Gentleman and a facc●tious Herald the Herald perswaded this Gentleman of the first Head that he was able to derive his Pedigree lineally from Adam This parchment Gentleman was very importunate to have it effected but upon second thoughts the Herald told him he had better remain as he was because the nearer quoth he that we come unto Adam such poor men as I shall be found of kinne to you Truly spoken all mankind rich and poore are made of the same Elements 2. All of them have soules given them of God that are immortall 3. All are born naked there is no King that hath any other Birth 4 All are equally subject to death the Poet truly observed as much when he said aequopede puisat mors pauperum tabernas regumque turres 5. All are equally subject to be turned again into dust and to be dissolved into their first principles and what better dust do the rich make then the poore The Scriptures tells us that God made of one blood all Nations under Heaven Diogenes therefore to quell the pride of A exander wh● bore himself so much by his discent when he heard that be was to march that way got him into the place wherein his father Philip had bin buried and busied himself in tumbling over dead mens bones with the end of his staffe whom when Alexander saw he must needes know the reason of his imployment I said Diogenes am here seeking the bones of Philip thy Father but they are so like to poor mens that I cannot know them This might give Alexander an hint what his pride would come to after his death Gen. 3.19 Dust thou art and to Dust thou shalt return belongs to all men alike though in civill respects God makes a difference as by qualification of mind or exaltation to office or by the meritorious managing of some humane affairs c. and herein honour to whom honour belongs Yet alas small advantage will this be to them in any spirituall respect or in matter of salvation for in this sense God is no respecter of persons Acts 10.34 Therefore though they may own the former birth yet let them labour for the second and take more delight in it and bee more thankfull to God for their personall worth than for their lineall the former may be advantagious for the next world but the latter only for this Nam genus proavos quae non fecimus ipsi vix eanostra voco as the Poet That which our kindred and fore-fathers have done in which we have had no hand we can scarcely own for ours So that as Christ said of food I say of bloud labour not for the food that perisheth so labour not for the bloud that perisheth It 's

mistaking that place Mat. 3.11 but that was fulfilled Acts 2.3 when cloven tongues of fire fell upon the Apostles Niceph. lib. 3. hist eap 3.4 tells us of one that was baptized with sand but when it was known to the Church he was further baptized The former was not sufficient because it had not Christs prescription for his was the Element of Water who as it is the most common liquor to wash filthinesse from the body so it most fitly resembles Christs bloud to wash away all manner of filthinesse from the soule Ezek. 16.6 God saw the people of Israel in their blood and in their filthinesse in that corrupt state of nature that every man is born in but verse 9. Out of His meere mercy He washed her with Water and annointed her with Oyl that was the graces of his holy Spirit So here a man must be born again of Water and the Spirit As for the circumstances of Baptisme they are not so much materiall whether the whole body be dipped in water or it be sprinkled upon the Party In the Primitive Times and especially in those hot countries the whole body was put in water as now it s buried under the ground hence Rom. 6.4 they were said to have been buried with Christ in their Baptisme unto his death and the taking of them up again which presented our resurrection concerning which you may reade more at large in the Counsels of Laodicea and Neocesaria But we must know that many of ripe yeeres were then baptized that were able to indure it and for Infants the Country was hotter but now where Infants onely are baptized and such as are in cold Countries diving their whole bodies into the waters were enough to bury them indeed o● cause them to dye not onely to baptize them Againe in those times some dipped them thrice into the vvaters some but once of those that dipped them thrice some would signifie Christs three dayes lying in the grave as Tertull and Cypr. others the Trinity in whose name they were baptized those that dipped but once would signifie the unity in Trinity but wee stand not upon these And even as a man can but be once born naturally no more can he but bee once born spirituall which in the Text is called being borne again grosse therefore is the opinion and practice of the Anabaptists who re-baptize their prosylited into their errour St. Cypr. fell about rebaptizing of Heretiques against whom Cornelius did justly oppose himselfe c. In this Baptisme the Papist say that originall sinne is so taken away that after it it s but an occasion of sinne but we say with St. Aug. whom all orthodox Divines in this point have followed tollitur reatu remanet actu though the guilt of it betaken away in elect Infants yet it remaines a sinne as a Serpent remains a Serpent when his sting is gone yet cannot kill and it s kept under and diminished in the faithfull by degrees Epiphanius compares it to a Tree growing in the Walls of some stately building which may bee lopped and kept under but the root vvill never be pulled out untill the Wall be pulled down no more will originall sinne untill the body and soule bee pulled asunder by death Originall sinne remains a sinne in the Elect and regenerate after Baptisme Yet secondly the guilt of that sinne is taken away in elect Infants And ordinarily in baptisme where it is compleat If I had not bin occasioned to the handling of these two points I should not have fallen so fully upon them but the most vvise God hath his providence in every thing I shall point a little at Originall sinne and then come home to the point And in it we vvill first consider the quod sit that it is and secondly the quale sit what it is for the former briefly Ephes 2.3 natura filii irae and vvere by nature the children of vvrath that is by reason of our corrupt nature infected vvith originall sinne and Rom. 7.23 There was a Law in Pauls members rebelling against the Law of his mind c. by vvhich Lavv of his members is meant vitiositas naturae the corruption of his nature which did inhaerere stick in them and as a Law irritated him to what was evill 2. The quale what such it is It s a defect of Originall justice with an aptitude to all manner of evill haereditarily come upon us by vertue of Adams guilt The Schoole Divines make two branches of it and in it consider the materiale and the formale the muteriale they conceive to be concupiscence the formale the defect of originall Justice or privation of it thus Aquinas and his followers who were both many acute and learned though other wise carried ●●ay with the errours of their times In his pr. sec qu 82. art 3. in corporit calce thus in particular Cajetan Alexander Alensis Durandus this infected the whole man both in all the faculties of the soule or organs of the body as instruments to vent execute that inward corruption and this is the Doctrine of all our Orthodox Divines And Aquinas herein said well in his pr. sec qu 82. art 2. ad jum in peccato originali virtualiter praeexistant omnia peccata actualia sicut in quodam principio In originall sinne all our actuall sins do praeexist as in a certain common root or principle but I would be briefe in every passage And seeing that this is an haereditary disease or inhaerent corruption in our nature not the substantiall nature it selfe first hence Illyricus was much to blame who in his book de essentia justitiae and injustitiae originalis atque etiam in tractatu quodam adjuncto disputationi quam habuit cum Victorino Strigetio vivariae held that originall sinne was a substance a daemone factam made by the Devil which was viva essentialis ejus imago his living and essentiall Image not much unlike that of the Maniches asserted by Augustine Tom 7. lib. 6. contra Julianum cap. 1. Aug. in quod vult Deum haeres 88. who held that it was extranea mali naturanostrae naturae admixta 2. Hence the Pelagians are condemned who denied originall sinne in Infants contrary to Rom. 5.12 3. The Anabaptists Armenians and Albaneuses as Castrensis hath it lib. 12. haeres And now I come to the point that it remains in the regenerate as a sinne even after baptisme Amesius Tom. 4. lib. 2. Bell. enervati cap. 3. affirmes it to be sinne in such properly And in the Argument of that booke in the name of the reformed Churches 2. Mr. Rogers on the Articles of Religion condcluded for the Church of England whose propositions thence deduced were printed by authority Anno 1585. and 87. upon the 9. Art concerning originall sinne Proposition 3. Originall sinne remains in Gods children 3. Perkins in the order of causes page 98. It s the root of all actuall sinne and therefore even after baptisme saith he it

must properly be a sinne in the 9. Art before quoted it selfe this infection of nature doth remain even in them that are regenerate plainly avouched by the publique Doctrine of our Church grounded on Scripture which testimony ought to go beyond any particulars And 5. how often doth Paul manifest as much in himself Rom. 7. calling it non bonum malum odio habendum crucifigendum mortificandum repugnans legi divinae destruendum miserum reddeus cui in est ver 14. Hee said hee was carnall sold under sinne and v. 20.21 Sinne yet dwells in me and evill that was still present to hinder good 6. Piscator in locum Obs 8. this saith he is corruptio naturae the corruption of our nature atque etiam Synec dochice peecatum originis originall sinne And Obs ultima a quo renati perpetuo vexantur of which the regenerate are continually troubled See also v. 24. it s a body of death which he would gladly have been delivered from it was out of measure sinfull v. 13.2 Cor. 12.7 He had a thorn in the flesh a Messenger of Sathan to buffet him which though hee praid against often yet God wold not remove it from him but told him his grace was sufficient for him Jam. 1.14 Every man is tempted when he is drawne aside of his own lust and enticed and Jam. 4.1 Whence are wars and contentions are they not from lusts that fight in your members which place the Geneva note collates with the Law in our Members Rom. 7.23 and so Piscator in locum 7. how plentifull is St. Augustine in this point lib. 1. contraduas Epist Pelag cap. 1. as also in his Booke against Julian and the like what man of any reading in him knows not lib. 1. de nuptiis concupiscentiis ad velerium cap. 25. answering the qu quomodo concupiscentia carnis maneat in regenerato in quo universorum facta est remissio peccatorum c. ad haec respondetur dimitti concupiscentiam carnis in baptismo non ut non sit sed ut in peccatum non imputetur Original sin remains after baptisme in the regenerate but is not imputed to condemnation So that though there be aliquid damnabile in renatis natura sua yet not damnandum because non imputandum And quamvis reatu suo jam soluto manet tamen donec sanctur omnis infirmitas nostra although the guilt of originall sinne bee taken away in the regenerate yet it still remains sinne till we be cured of all sinne by death and lib. 1. ad valerium cap. 26. illius concupiscentiae quando remittitur reatus aufertur when the guilt is remitted it is so taken away that it cannot hurt or condemne us and on the contrary actuall sinne though this be transient yet so long as the guilt of them remaines untaken away in the regenerate they are damnable therfore saith he actuall sins although praeterierunt actu yet manent reatu in the wicked but originall sinne maneat actu praetereat reatu in the regenerate The act of sinne may passe away and the guilt remains in the unregenerate but on the contrary the guilt of originall sinne is taken away in the regenerate and yet it remains a sinne And cap. 30.31 he followes those passages at large mentioned Rom. 7. Gal. 5.17 The flesh lusteth against the Spirit c. and these are contrary now except it remained a sin though daily weakned by the power of the Spirit there should be no combate And lib. 5. contra Julianum cap. 3. concupiscentia carnis adversus quam bonus concupiscit Spiritus peccatum est causa peccati paena peccati concupiscence of the flesh against which the Spirit of God doth fight is both sinne the cause of it and punishment of it sinne because it rebels against the Law of the Mind Punishment because it was put upon the disobedience as its reward and desert Cause of all actuall as we have heard for omnia nostra peccata immediate proveuiunt a corrupta nostra natura ac a diabolo ipsa medianti Polan lib. 6.3 achoriston inseparabile nisi morte all our actuall sinnes do arise immediately from our corrupt nature and upon that the Devill works us to wickednesse I might adde many more testimonies both out of St. Aug. the Scriptures and the learned of the reformed Churches than out of all these I have done but these make the point plain enough To these I added the publique doctrine of our Church to which I adde the confessious of other Churches as that of Basil art 2. of the Reformed in France which is the same with that of Geneva art 11. of Saxony art 10. of Helvetia art 1. cap. 8. to which adde Aquin. himselfe pr. sec qu. 81. art 3. ad jum So that I hope it s no blasphemy to affirm that Originall sinne remains a sinne even in the regenerate after Baptisme the guilt of it having been taken away But now to affirme the contrary that it remaines no sinne after Baptisme but that both the guilt and stain is taken away in it is downright Popery For so Councell of Trent sect 5. the Pontificians do hold as Bellarm greg de valentia lib. de peccato originali cap. 8. Estius in lib. 2. sent dist 32. sect 3. lit C. and so the rest holding it a defect or weaknesse or a fitting the heart or disposing it to sinne as tinder that is no fire but disposed soone to receive it without much opposition and is not causa peccati nisi obediatur but I answer that nothing can be the cause of sinne per modum habitus interni by way of an internall habit and not bee a sinne it selfe for as an internall cause inclining to good is good so by the like reason an internall inclining to evill is evill Again all unrighteousnesse is sinne such is it Againe primi motus sunt illiciti it differs from the rule of the Law therefore sinne and these are ejusdem rationis cum peccato originali of the same nature with originall sinne But they say Rom. 8.1 there is no condemnation to those that are in Christ so say we yet there is some what worthy of condemnation in them if God should impute it but the guilt being taken away it is pardoned Ob. 2. Deum nunquam remittere reatum manente peccato God will never remit the guilt and yet the sinne remain saith Bell. Amesius answers and I am sure hee was no Papist Deus quando remittit non judicat peccatum non esse sed ex gratia judicat non esse vindecta pro se quendum when God remits the guilt of originall sinne hee doth not judge it to be no sinne but of his grace and favour hee so remits it that it shall never be persecuted by divine vengeance Ob. 3. It s no more I but sinne that dwells in me that is peccatum naturae the sinne of nature non personae not of the person In the first