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	soul_n	spirit_n	17,497	5	5.6554	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63754	Deus justificatus. Two discourses of original sin contained in two letters to persons of honour, wherein the question is rightly stated, several objections answered, and the truth further cleared and proved by many arguments newly added or explain'd. By Jer. Taylor D.D.	Taylor, Jeremy, 1613-1667.; Taylor, Jeremy, 1613-1667. Deus justificatus, or, A vindication of the glory of the divine attributes in the question of original sin.; Taylor, Jeremy, 1613-1667. Answer to a letter written by the R.R. the Ld Bp of Rochester.	1656 (1656)	Wing T311A; ESTC R220790	75,112	280

account suspect the usuall discourses of the effects and Oeconomy of Originall sinne 8. For where will they reckon the beginning of Predestination will they reckon it in Adam after the fall or in Christ immediately promised If in Adam then they return to the Presbyterian way and run upon all the rocks before reckoned enough to break all the World in Pieces If in Christ they reckon it and so they do then thus I argue If we are all reckoned in Christ before we were borne then how can we be reckoned in Adam when we are born I speak as to the matter of Predestination to salvation or damnation For as for the intermedial temporal evills and dangers spirituall and sad infirmities they are our nature and might with Justice have been all the portion God had given to Adam and therefore may be so to us and consequently not at all to be reckoned in this inquiry But certainly as to the maine 9. If God lookes upon us all in Christ then by him we are rescued from Adam so much is done for us before we were born For if this is not to be reckoned till after we were borne then Adam's sin prevailed really in some periods and to some effects for which God in Christ had provided no remedie for it gave no remedie to children till after they were born but irremediably they were born children of wrath For if a remedy were given to children before they were born then they are born in Christ not in Adam but if this remedy was not given to children before they were born then it followes that we were not at first looked upon in Christ but in Adam and consequently he was caput praedestinationis the head of predestination or else there were two the one before we were born the other after So that haeret lethalis arundo The arrow sticks fast and it cannot be pulled out unlesse by other instruments then are commonly in fashion However it be yet me thinks this a very good probable argument As Adam sinned before any childe was born so was Christ promised before and that our Redeemer shall not have more force upon children that they should be born beloved and quitted from wrath then Adam our Progenitor shall have to cause that we be born hated and in a damnable condition wants so many degrees of probability that it seems to dishonour the mercy of God and the reputation of his goodesse and the power of his redemption For this serves as an Antidote and Antinomy of their great objection pretended by these learned persons for whereas they say they the rather affirm this because it is an honour to the redemption which our Saviour wrought for us that it rescued us from the sentence of damnation which we had incurred To this I say that the honour of our blessed Saviour does no way depend upon our imaginations and weak propositions and neither can the reputation and honour of the Divine goodnesse borrow aids and artificial supports from the dishonour of his Justice and it is no reputation to a Physitian 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 the son may have the Honour to have cured us I understand not that He that makes a necessity that he may finde a remedie is like the Roman whom Cato found fault withal he would commit a fault that he might begge a pardon he had rather write bad Greek that he might make an apologie then write good latine and need none But however Christ hath done enough for us even all that we did need and since it is all the reason in the World we should pay him all honour we may remember that it is a greater favour to us that by the benefit of our Blessed Saviour who was the Lamb slain from the beginning of the world we were reckoned in Christ and born in the accounts of the Divine favour I say it is a greater favour that we were born under the redemption of Christ then under the sentence and damnation of Adam and to prevent an evil is a greater favour then to cure it so that if to do honour to Gods goodnesse and to the graces of our Redeemer we will suppose a need we may do him more honour to suppose that the promised seed of the woman did do us as early a good as the sin of Adam could do us mischief and therefore that in Christ we are born quitted from any such supposed sentence and not that we bring it upon our shoulders into the World with us But this thing relies onely upon their suppositions For if we will speak of what is really true and plainly revealed From all the sins of all mankinde Christ came to redeem us He came to give us a supernatural birth to tell us all his Fathers will to reveal to us those glorious promises upon the expectation of which we might be enabled to do every thing that is required He came to bring us grace and life and spirit to strengthen us against all the powers of Hell and Earth to sanctifie our afflictions which from Adam by Natural generation descended on us to take cut the sting of death to make it an entrance to immortal life to assure us of resurrection to intercede for us and to be an advocate for us when we by infirmity commit sin to pardon us when we repent Nothing of which could be derived to us from Adam by our natural generation Mankinde now taking in his whole constitution and designe is like the Birds of Paradice which travellers tell us of in the Molucco Islands born without legs but by a celestial power they have a recompence made to them for that defect and they alwayes hover in the air and feed on the dew of heaven so are we birds of Paradice but cast out from thence and born without legs without strength to walk in the laws of God or to go to heaven but by a power from above we are adopted in our new birth to a celestial conversation we feed on the dew of heaven the just does ●live ●oy faith and breaths in this new life by the spirit of God For from the first Adam nothing descended to us but an infirm body and a naked soul evil example and a body of death ignorance and passion hard labor and a cursed field a captive soul and an imprisoned body that is a soul naturally apt to comply with the appetites of the body and its desires whether reasonable or excessive and though these things were not direct sins to us in their natural abode and first principle yet there are proper inherent miseries and principles of sin to us in their emanation But from this state Christ came to redeem us all by his grace and by his spirit by his life and by his death by his Doctrine and by his Sacraments by his promises and by his

he was permitted to the power of his enemy that betray'd him and put under the power of his body whose appetites would govern him and when they would grow irregular could not be mastered by any thing that was about him or born with him so that his case was miserable and naked and his state of things was imperfect and would be disordered But now Madam things being thus bad are made worse by the superinduced Doctrines of men which when I have represented to your Ladiship and told upon what accounts I reprove them your Honour will finde that I have reason There are one sort of Calvins Scholars whom we for distinctions sake call Supralapsarians who are so fierce in their sentences of predestination and reprobation that they say God look'd upon mankinde onely as his Creation and his slaves over whom he having absolute power was very gracious that he was pleased to take some few and save them absolutely and to the other greater part he did no wrong though he was pleased to damn them eternally onely because he pleased for they were his own and Qui jure suo utitur nemini facit injuriam saies the law of reason every one may do what he please with his own But this bloody and horrible opinion is held but by a few as tending directly to the dishonour of God charging on Him alone that He is the cause of mens sins on Earth and of mens eternal torments in Hell it makes God to be powerfull but his power not to be good it makes him more cruel to men then good men can be to Dogs and sheep it makes him give the final sentence of Hell without any pretence or colour of justice it represents him to be that which all the World must naturally fear and naturally hate as being a God delighting in the death of innocents for so they are when he resolves to damn them and then most tyrannically cruel and unreasonable for it saies that to make a postnate pretence of justice it decrees that men inevitably shall sin that they may inevitably but justly be damned like the Roman Lictors who because they could not put to death Sejanus daughters as being Virgins defloured them after sentence that by that barbarity they might be capable of the utmost Cruelty it makes God to be all that thing that can be hated for it makes him neither to be good nor just nor reasonable but a mighty enemy to the biggest part of mankinde it makes him to hate what himself hath made and to punish that in another which in himself he decreed should not be avoided it charges the wisdom of God with folly as having no means to glorifie his justice but by doing unjustly by bringing in that which himself hates that he might do what himself loves doing as Tiberius did to Brutus and Nero the Sons of Germanicus Variâ fraude induxit ut concitarentur ad convitia et concitati perderentur provoking them to raise that he might punish their reproachings This opinion reproaches the words and the Spirit of Scripture it charges God with Hypocrisy and want of Mercy making him a Father of Cruelties not of Mercie and is a perfect overthrow of all Religion and all Lawes and all Goverment it destroyes the very being and nature of all Election thrusting a man down to the lowest form of beasts and birds to whom a Spontaneity of doing certain actions is given by God but it is in them so naturall that it is unavoidable Now concerning this horrid opinion I for my part shall say nothing but this that he that sayes there was no such man as Alexander would tell a horrible lie and be injurious to all story and to the memory and fame of that great Prince but he that should say It is true there was such a man as Alexander but he was a Tyrant and a Blood-sucker cruel and injurious false and dissembling an enemy of mankind and for all the reasons of the world to be hated and reproached would certainly dishonour Alexander more and be his greatest enemy So I think in this That the Atheists who deny there is a God do not so impiously against God as they that charge him with foul appellatives or maintain such sentences which if they were true God could not be true But these men Madam have nothing to do in the Question of Originall Sin save onely that they say that God did decree that Adam should fall and all the sins that he sinn'd and all the world after him are no effects of choice but of predestination that is they were the actions of God rather then man But because these men even to their brethren seem to speak evil things of God therefore the more wary and temperat of the Calvinists bring down the order of reprobation lower affirming that God looked upon all mankind in Adam as fallen into his displeasure hated by God truly guilty of his sin liable to Eternal damnation and they being all equally condemned he was pleased to separate some the smaller number far and irresistibly bring them to Heaven but the far greater number he passed over leaving them to be damned for the sin of Adam and so they think they salve Gods Justice and this was the designe and device of the Synod of Dort Now to bring this to passe they teach concerning Original sin 1. That by this sin our first Parents fell from their Original righteousnesse and communion with God and so became dead in sinne and wholly defiled in all the faculties and parts of soul and body 2. That whatsoever death was due to our first Parents for this sin they being the root of all mankinde and the guilt of this sin being imputed the same is conveied to all their posterity by ordinary generation 3. That by this Original corruption we are utterly indisposed disabled and made opposite to all good and wholly inclined to all evill and that from hence proceed all actual trangressions 4. This corruption of nature remaines in the regenerate and although it be through Christ pardoned and mortified yet both it self and all the motions thereof are trulie and properly sin 5. Original sin being a transgression of the righteous Law of God and contrary thereunto doth in its own nature bring guilt upon the sinner whereby he is bound over to the wrath of God and curse of the Law and so made subject to death with all miseries spiritual temporall and eternal These are the sayings of the late Assembly at Westminster Against this heap of errors and dangerous propositions I have made my former discoursings and statings of the Question of Original sin These are the Doctrines of the Presbyterian but as unlike truth as his assemblies are to our Church for concerning him I may say Nemo tam propè proculque nobis He is the likest and the unlikest to a Son of our Church in the world he is neerest to us and furthest from us and to all the world abroad

Moses from the first law to the second from the time that a Law was given to one man till the time a Law was given to one nation and although men had not sinn'd so grievously as Adam did who had no excuse many helps excellent endowments mighty advantages trifling temptations communication with God himself no disorder in his faculties free will perfect immunity from violence Originall righteousnesse perfect power over his faculties yet those men such as Abel and Seth Noah and Abraham Isaac and Jacob Joseph and Benjamin who sinned lesse and in the midst of all their disadvantages were left to fall under the same sentence and this besides that it was the present Oeconomy of the Divine Providence and Government it did also like Janus looke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it looked forwards as well as backwards and became a type of Christ or of him that was to come For as from Adam evill did descend upon his naturall Children upon the account of Gods entercourse with Adam so did good descend upon the spirituall Children of the second Adam This should have been the latter part of a similitude but upon further consideration it is found that as in Adam we die so in Christ we live and much rather and much more therefore I cannot say As by one man vers 12 so by one man verse 15. But much more for not as the offence so also is the free gift for the offence of one did run over unto many and those many even as it were all all except Enoch or some very few more of whom mention peradventure is not made are already dead upon that account but when God comes by Jesus Christ to shew mercy to mankind he does it in much more abundance he may be angry to the third and fourth generation in them that hate him but he will shew mercy unto thousands in them that love him to a thousand generations and and in ten thousand degrees so that now although a comparison proportionate was at first intended yet the river here rises far higher then the fountain and now no argument can be drawn from the similitude of Adam and Christ but that as much hurt was done to humane nature by Adams sin so very much more good is done to mankinde by the incarnation of the Son of God And the first disparity and excesse is in this particular for the judgment was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one man sinning one sin that one sin was imputed but by Christ not onely one sin was forgiven freely but many offences were remitted unto justification and secondly a vast disparity there is in this that the descendants from Adam were perfectly like him in nature his own real natural production and they sinned though not so bad yet very much and therefore there was a great parity of reason that the evil which was threatened to Adam and not to his children should yet for the likeness of nature and of sin descend upon them But in the other part the case is highly differing for Christ being our Patriarch in a spiritual birth we fall infinitely short of him and are not so like him as we were to Adam and yet that we in greater unlikelinesse should receive a greater favour this was the excesse of the comparison and this is the free gift of God And this is the third degree or measure of excesse of efficacy on Christs part over it was on the part of Adam For if the sin of Adam alone could bring death upon the world who by imitation of his transgression on the stock of their own natural choice did sin against God though not after the similitude of Adams transgression much more shall we who not onely receive the aides of the spirit of grace but receive them also in an abundant measure receive also the effect of all this even to reign in life by one Jesus Christ. Therefore now to return to the other part of the similitude where I began although I have shown the great excesse and abundance of grace by Christ over the evil that did descend by Adam yet the proportion and comparison lies in the main emanation of death from one and life from the other judgement unto condemnation that is the sentence of death came upon all men by the offence of one even so by a like Oeconomy and dispensation God would not be behind in doing an act of Grace as he did before of judgmenr and as that judgement was not to condemnation by the offence of one so the free gift and grace came upon all to justification of life by the righteousnesse of one The sum of all is this by the disobedience of one man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many were constituted or put into the order of sinners they were made such by Gods appointment that is not that God could be the Author of a sin to any but that he appointed the evill which is the consequent of sin to be upon their heads who descended from the sinner so it shall be on the other side for by the obedience of one even of Christ many shall be made or constituted righteous But still this must be with a supposition of what was said before that there was a vast difference for we are made much more righteous by Christt ●hen we were sinners by Adam and the life we receive by Christ shall be greater then the death by Adam and the graces we derive from Christ shall be more and mightier then the corruption and declination by Adam but yet as one is the head so is the other one is the beginning of sinne and death and the other of life and righteousnesse Now the consequent of this discourse must needs at least be this that it is impossible that the greatest part of mankinde should be left in the eternal bonds of hell by Adam for then quite contrary to the discourse of the Apostle there had been abundance of sin but a scarcity of grace and the accesse had been on the part of Adam not on the part of Christ against which he so mightily and artificially contends so that the Presbyterian way is perfectly condemned by this discourse of the Apostle and the other more gentle way which affirmes that we were sentenc'd in Adam to eternal death though the execution is taken off by Christ is also no way countenanced by any thing in this Chapter for that the judgement which for Adams sin came unto the condemnation of the world was nothing but temporal death is here affirmed it being in no sense imaginable that the death which here Saint Paul sayes passed upon all men and which reigned from Adam to Moses should be eternal death for the Apostle speaks of that death which was threatened to Adam and of such a death which was afterwards threatened in Moses Law and such a death which fell