Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	eat_v	5,786	5	6.8715	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67026	The true originall of the soule proving both by divine and naturall reason, that the production of mans soule is neither by creation nor propagation, but a certain meane way between both : wherein the doctrine of originall sinne, and the purity of Christs incarnation, is also more fully cleared then hath been heretofore published / by H.W. B.D.	Woolnor, Henry, d. ca. 1640.; Palmer, Elias.	1641 (1641)	Wing W3526; ESTC R15696	103,271	336

sinfull but spirit that is pure and holy For whatsoever comes immediately from God he makes it pure good yea Gen. 1.3 all things very good But man from his very beginning is corrupt and sinfull because he is borne of flesh for saith our Saviour of the whole man that being borne of the flesh he is flesh Eph. 2.3 and therefore the whole man hath need of a second birth that he may be borne of the spirit Either therefore we must deny originall sin or else make God the Author of evill if the soule be immediately created by him But seeing it is manifest we are borne of flesh and are by nature children of wrath and it is impious blasphemy once to imagine that God is the Author of sin I feare not to conclude that the soule is not borne of the spirit I meane created by God but of the flesh that is propagated by man The conclusion of the divine Testimonies Thus then for divine testimonies we have produced no lesse than a whole Jury of witnesses first God himselfe then Adam Moses Job David Salomon Jeremy Zachary Peter Paul the Angell Gabrell and our Saviour Christ himselfe and if humane Testimonies would serve the turne it were not hard to shew more than twelve Legions of Saints learned and unlearned that have lived and dyed in this beliefe It being the received doctrine of the westerne Churches in Saint Hieromes time as was before declared but if these will not satisfie much lesse would those and therefore I omit them CHAPTER XV. The propagation proved from the Doctrine of Originall sinne Reasons proving the soules propagation BEsides the Testimonies of Scripture this mediate manner of the soules propagation may farther be demonstrated by reasons drawne from them whereof there are two onely most materiall and indeed necessary to be considered the one concerning the doctrine of originall sin and the other touching the incarnation of our Saviour which two being the maine difficulties in this question the one hindering the soules immediate creation the other the immediate propagatiō therof if these two can be cleared but especially if both doe agree together to confirme this doctrine there will remaine no more place of disputation about it and therefore I purpose to insist so much the longer in them both 1. Originall sinne And for the better clearing the first reason drawne from the Doctrine of Originall sin I will first make way to it by a generall description of these three things First Originall sinne Secondly Creation Thirdly Propagation and then apply it particularly to the proving of the point in hand l. From the nature of the sin descending 2. From the goodnesse of God in creating 3. From the course of nature in propagating Of all which I will speake as briefly and plainly as I can and according to that divine light which is revealed in the Scriptures First therfore it must be shewed out of the Scripture whether there be any originall sin or no and what it is For the first that the streame of mans being first poysoned in Adam the fountaine hath infected every man that comes into the world with sinne is manifest through the whole Scripture Proofes out of the Scripture By one man namely Adam sin entred into the world and death by n = a Rom. 5.12 sin in the day that he did eate of the forbidden fruit wee began to die the n = b Gen. 2 17 death yea n = c Rom. 5.14 even Infants that had not actually sinned yet were tainted with originall sin so that in Adam all dye n = d 1 Cor. 15.22 because in Adam all did sin n = e Rom. 5.12 Hence it was that by and by after all the imaginations of the thoughts of his heart were onely evill continually n = f Gen 6.5 yea evill even from his youth n = g Gen. 8.21 And now who can bring a cleane thing out of an uncleane n = h Iob 14.4 And what is man that he should be cleane n = i Iob 15.14 and he that is borne of a woman that he should be righteous sayth Job Hence even David confesseth of himselfe I was borne in iniquitie and in sin did my n = k Psal 51.5 mother conceive me and of others he saith the wicked are estranged from the wombe n = l Ps 58.3 they goe astray as soone as they are borne Esay also calleth man a transgressor from the wombe n = m Isa 48.8 and Jeremy saith the heart of man is deceitfull above all things and desperately wicked n = n Ier. 17.9 hence also it is that the Apostle saith Wee are by nature children of Wrath n = o Eph. 2.3 and by the offence of one the fault came upon all n = p Ro. 5.18 men to condemnation And to conclude our Saviour saith plainly that which is borne of the flesh is flesh n = q Ioh. 3.6 Ioh. 3.3.5 and except a man be regenerate and borne againe he cannot enter into nor see the Kingdome of God Reasons to prove it Besides Reason teacheth that like begets like as touching the substance and accidents proper to the kinde 1. according to the Rule Generatum sequitur naturam generantis Beasts bring forth beasts Serpents serpents and sinfull man a sinfull of-spring We cannot gather grapes of thornes Mat. 7.16 nor figges of thistles but an evill tree bringeth forth evill fruit and corrupt Adam sinfull men otherwise how could Infants justly be punished with death seeing death is the wages of sinne And why were Infants circumcized and women purified after child-birth under the law but to shew that all that commeth of mans seed is defiled with sin Againe cōmon experience sheweth the fruit of this bitter roote to bud forth in childrē even from their very cradles and that by inclination before they can learne by imitation The necessitie also of our regeneration proves it for if by our first birth we were not corrupt then should not the second be necessary to salvation Lastly the double grace which we receive from the second Adam Christ Jesus namely Justification Regeneration shews that there floweth a double evill from the first Adam namely the guilt and corruption of nature If we had not this double sinne we should not need this double remedy What originall sin is And now that we see we are thus infected let us inquire a little more narrowly into the nature of it It appeares by that which hath beene said already that all men are become sinfull through Adams sin having lost those now supernaturall gifts wherewith he and we with him were at first indued and in stead therof are all over infected with a venomous qualitie or inclination to all manner of evill causing ignorance and blindnesse in the minde stubbornesse and rebellion in the will disorder in the affections making the senses sensuall and beast-like all the members

him so it is now ours because by course of nature wee are come out of him So that Adams sin is ours by imputation and by propagation but by imputation onely because by propagation yea so by this that the other may well loose the name For it is not the imputing of anothers sin to us which was not ours but by propagation that is made ours naturally which was before potentially onely And thus by the order of nature which is the rule we must goe by in this his sin is as truly ours we being potentially in him as his owne The Antithesis sheweth there can be no other This also farther appeareth by the Antithesis which the Scripture maketh betweene the first and second Adam Christ Jesus For saith the Apostle as in Adam all die 1 Cor. 15.22 so in Christ shall all be made alive And as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Rom. 5.19 And againe If one dyed for all 2 Cor. 5.14 then are all dead Whence it appeareth that as Adam was the stocke of mankinde in whom all men were by nature so was Christ the head of the Elect in whom all they were by grace For this is that admirable way in consideration whereof men and Angels may stand amazed whereby God had from eternitie decreed to give his creatures a higher perfection by grace than he could possibly give them by nature for therein stands the opposition which alone well considered may happily put an end to this question that mistake being indeed the ground of this errour Mark this difference or rather similitude betweene grace and nature For they are deceived that thinke Adams sin to be imputed as Christs righteousnesse the one being by the ordinance of nature and the other of grace the one a voluntary institution of the creator the other a necessary operation of the creature the one a work of mercy wherein kindnesse must bee shewed without cause the other a work of justice wherein punishment ought not to be inflicted but upon due defect So that if we will here make a true Antithesis we must say that as in Christ wee fulfilled the Law suffered death and are now in the seate of salvation because we are in him as members of his body by grace so in Adam wee did eate of the forbidden fruit and are under the condemnation of hell because we were in him and are still members of his body by nature And thus Adams sin shall be as truely ours by nature as Christs righteousnes is by grace For as Christ derives his righteousnesse to his childrē by grace so Adam communicates his sin to his children by nature The meanes whereby Christ doth it is by spirituall regeneration Adam by naturall generation Now therefore I conclude that as Christs righteousnesse can be no way imputed unto us but by meanes of regeneration whereby wee are ingrafted into him and made members of his body by the ordinance of grace so Adams sin cannot be imputed to us or become ours but by generation whereby we descend from him as members of his body by the ordinance of nature The Law of Iustice required it Againe it is contrary to Gods law of justice that one should be punished for anothers fault yea even innocent children for their wicked parents much more many thrifty brethren for one prodigall Hence it was that the Lord abhorred that wicked proverbe of the Israelites Ezek. 18.2 3 4 The fathers have eaten sowre grapes and the childrens teeth are set on edge as I live saith the Lord yee shall not use this proverbe c. the soule that sinneth it shall dye And againe he saith Vers 20. The son shall not beare the iniquitie of the father neither shall the father beare the iniquitie of the sonne the righteousnesse of the righteous shall be upon him and the wickednesse of the wicked shall be upon himselfe True it is indeed the Lord will visit the sins of the parents upon the children unto the third and fourth generation but himselfe saith it is of them that hate him Exod. 20.5 And not simply for their fathers sins but for their owne and the rather to afflict the parents who oft live to see the fourth generation Hence also the Lord made a law that the fathers should not be put to death for the children nor the children for the parents but every man should die for his own sin and it is indeed no lesse contrary to justice than to the Lords own practise Deut. 24.16 for who was ever more excellent than some that came of wicked parents who more wicked than some that came of good parents whereof not onely the Scriptures but also daily experience yeeld innumerable examples and perhaps the more to confute this errour On the other side what can be more just and naturall than that all things should be in their first principles and partake of their natures Mat. 7.17 nature teacheth that if the tree be evill so must the fruit be Rom. 11.16 and divinitie allowes that if the roote be holy so should the branches be And hence God is just in making this order might easily be cleared but neede not here to be disputed Christs righteousnes proves it Lastly The originall righteousnesse of Christs humane nature plainly proves it for he was freed from this corruptiō by his extraordinary generation and why should hee herein differ from us to free him from sinne if we be not hereby sinfull Againe if Adams sin be imputed unto us simply for that wee are men as Adam was because whatsoever he received or lost was for all mankinde as well as for himselfe it cannot be avoided but it must be imputed to Christ so far forth as he is man as well as unto us But God forbid that we shuld say Christ was sinfull Woe were us if this were true And yet true it must needs be if the being man will make us sinfull for that his sin is to be imputed to all men If I say the meere being man without being meere man will doe it We must therefore beware of this and hold that not the being a man as Adam was but our sinning in him and now being sinfully propagated from him is both the cause means whereby his sin is derived unto us from both which by his extraordinary generation Luk. 1.35 Christ is not onely free but sanctified from the womb and holy from his first conception as presently wee shall see CHAP. XX. That Originall sin cannot be propagated unlesse the whole man be We sinned in Adam onely as we were in him IT being evident that originall sin cannot passe but by propagation I proceed now to prove that it cannot be propagated unlesse the whole man be and this will easily follow upon the former grounds for as we sinned in Adam onely as wee were in him so we