Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	heaven_n	life_n	soul_n	8,654	5	4.7175	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39896	An essay of original righteousness and conveyed sin wherein the question is sightly stated, the latent venome of some of Dr. Jeremiah Tayler's heretical assertions detected, and accurately impugn'd. By [J.] Ford gentlemen.	Ford, John, Mayor of Bath.	1657 (1657)	Wing F1464; ESTC R222666	41,888	180

sin because the will through the want of original justice is left prone to rebellion against reason That original sin is formally the want of original justice is thus prov'd Every sin formally is iniustice Ergo every sin is the privation of some justice or righteousness due but the righteousness due to Infants is not actual but original Ergo original sin is formally the want of original righteousnesse due to every individual Further Even as actual sin is the want or losse of the righteousnesse and rectitude which ought to be in the consented act of the will even so original sin is the privation of original justice and rectitude which ought to be in uature which rectitude is original righteousnesse for as every act hath naturally annexed to it a proper rectitude so humane nature was created by God with its proper natural and supernatural rectitude whereas original justice as a special gift bestowed by God not only on Adam but also on all his relative descendants was a kind of rectitude and justice due and belonging to nature so as the loss privation or want thereof became a vice or sin in nature and thus the want of it is the want of due justice or righteousnesse but the privation or want of it is a sin not actual because it s not lost by any proper consented act of the will but rather it is sin original that is contracted and derived to us dayly through the actual disobedience of Adam Further I say that by original Justice man was made acceptable and gra●eful to God therefore by the losse or privation of original justice man is out of Gods favour and grac● and for this reason sin is counted the death of the soule as grace is the life of it for without habitual grace which is equivalent to original justice none can become grateful to God nor be capable of any title to Heaven Whence we may infer children to be in God Almighties debt for original righteousnesse for they all have received it in Adam from God who giving the same to him by his antecedent will gave it likewi●e to all his posterity though it was not given by a consequent will quia Adam posuit demeritum which is the reason why God doth justly exact the same of us and so we become in his debt in just and formally sinners In this all the Ancient Doctors doe agree And although original sin conveyed to posterity cannot without special revelation be proved or evinced by any natural ratiotination for how can it by humane discourse be evidenc'd that Adam did receive f●r himselfe and his posterity the gift of original justice or that Adam was appointed the great representative head in ess● morali of all humane nature or that by him those principles of morally working well viz. grace righteousness innocency c. should be derived to his posterity and that as the propagation of humane nature in esse naturali did depend of him so should likewise the conservation or losse of that happy state in esse morali or how can it appeare by natural reason that Adam prevaricating all his posterity not existing in rerum natura should prevaricate also which without the light of faith and the beliefe of what is said cannot be apprehended yet we may find out for the explicating of original sin some congruent Theological reasons The first is that ever in Gods Church from its very beginning there has been not only in the law of nature but also in the old and new a special remedy instituted for the cleansing of original sin from Infants so it s most manifest that the Church held and taught that Infants doe contract original sin for if they had not in them original ●n to be wash'd away by Circumcision or Baptism then the form of Circumcision and Baptism in them would prove false but the consequent is absurd and heretical Ergo c. Now let us but further consider what reasons may induce us to submit to this Doctrine of originall sin First For the Antiquity of it We finde some footsteps thereof under the Law yea before the Law though more darkly but under the Law we may see the footsteps thereof more manifest though not so perspicuous as under the Gospel where truth appeares as it were with open face for you may read Gen. 17. The uncircumcised man-child whose flesh is not circumcised that soule shall be cut off from the people The which Text Saint August lib. 1● de Civitat Dei c. 27. lib. 2. de p●ccato originali c. 30. contra Coelestium understands as relating to Infants not circumcised and therefore liable to punishment which S. August a●scribes to Adams prevarication in which all Infants have prevaricated and became sinners upon that account Secondly You may read Psalm 50. the Royall Prophet moaning that he was conceived in ●niquity and sin according to the Hebrew Text Thirdly You may read in Eccles. 25. A muliere initium peccat● per illam omnes moriuntur And in Job Pereat dies in quae na●us sum nex in qua dictum est conceptus est homo And in the 14. Chapt. Quis potest facere mundum de imundo concep●um semine c. And Chap. 25. according to the 70 Interpreters Nemo mundus a sorde neque Infans unius diei Whence John Baptist cryed out Ecce Agnus Dei ●cce qui tellit peccata mundi In the Greek Text we read peccatum mundi which is Adams sin conveyed to posterity These are very plain but more manifestly clear places you may read in the New Testament First S. Paul to the Romans C. 5. Sicut per unum hominem peccatum per peccatum mors c. Which words the Primitive Church and all the Ancient Fathers doe understand of original sin which Interpretation is allowed and defin'd by many Councels The second place is 2. ad Corinth 4. Si u●●us pro omnibus mortu●s est Christus c. therfore all were dead then Christ dyed f●r Infants But they died not by any actual sin therefore it must be by original sin The third place is that of S. Paul Ephes. 2. Eramus natura filii irae From which place S. August de peccatorum merit remiss c. 20. in Serm. 14. de verbis Apost. Expoundeth these words natura filii irae originaliter saying filius autem irae is a sinner So if we all have been by nature children of wrath we all must by nature be sinners And its observable that Adams sin as it s revealed in holy Scripture had two far different effects the one proper and conna●ur●l to his offence which was the infection of all his posterity borne by natural generation with original sin the other effect was also by occasion of that general infection of all mankind but properly of the inexplicable goodnesse and mercy of God ordaining for remedy of this universall infection the Incarnation and death of our blessed

all the wise and learned The reason was that Adam should be the t●pe and figure of Christ in whose hand and will God was pleased to place our happinesse and redemption and that he for us may merit grace and glory as Adam brought upon us the guilt both of sin and punishment Before Adam was created or prevaricated God from all eternity by a conditional omniscient knowledge did foresee all future contingent things and according to the same hath will'd and decreed to certain purposes that both Adam and all his posterity should be in order to Christ and to be as the type and true figure of Christ and of all things that were to be brought to passe by Christ for God was pleas'd to manifest in Christ all his power wisedome and glory and therefore ordain'd and decreed that he should be the origin exemplar and period not only of all elects but also of his works as is clearly put down Coloss. ● 15. So that there has been not only in the real execution but also in the very divine decree of God a mutual contradependency or Anthithesis betwixt Christ and Adam Whereas Adam would not have been the first father origin and representative head of all men for that reason onely that he might transmit or convey either original righteousnesse or sin to his posterity unlesse it should have been to that end that he might be a true type and figure of Christ who was to be the common Father and Redeemer of all Gods Children This comparative Analogy and most rare and specious Antithesis betwixt God and man twixt the Creator and cerature twixt the two great representative heads and beginnings of Sin and Grace the first and second Adam is made manifest by many reasons First Even as the terrene Adam without any Father was framed from incorrupted earth even so the Celestial Adam Christ was conceived and borne by the operation of the Holy Ghost from the ever-blessed Virgin Mary Secondly As Adam was the beginning of an animal and sinfull life so Ch●ist was the true fountain and offspring of a pure spiritual life And thirdly As Eve for the propagation of monkinde was edified from a rib of Adams side even so in Christ the saving Church his Spouse which would dayly engender children for him by meanes of the great Sacraments the conduits of his blood did flow from his sacred side on Mount Calvary And as Adam by eating of the forbidden fruit did transgresse Gods command and therewith brought on all his posterity even before we could know any thing of it sin and death Even so Christ on the fatal beam of the Crosse obeying the commands of his Heavenly Father redeemed and restored us fro● death to life Finally as through Adams vi●iated seminal generation we are dayly borne children of wrath and heirs of damation the guilt of sin remaining still occult and hidden Evenso through Baptism institued by Christ we are dayly regenerat●d grace still remaining hidden and occult CHAP. III. Where the state of the question depending of the right understanding of Original Sin as touching the true sense and verball signification thereof is held forth COncerning this it will not be amisse in order to many good purposes to observe that Original sin may be considered in order to God and so it may be call'd death wrath and enmity for by it God was induced to punish both Adam and his posterity and in this sense its calle● in Scripture ire or wrath so S. Paul Ephes. 2. said that ●e have been by nature childen of wrath which Li●a expounds thus we are borne in original sin Secondly It may be compar'd to the Vision Beatifical which is true everlasting life from which original sin doth avert and turn fitly thus it s called death as S. Paul Rom. 5. By the death of one man many are dead and by the sin of one man death reign'd Thus original sin is truly call'd death for that it averted from God true life Thirdly If original sin considered as in order to the soule of man may be call'd infirmity whereas mans soule by it is rendred weak and infirme hardly able to resist illegal and lustful motions and desires This kind of infirmity the Royal Prophet complained of and did acknowledge when he said Miserere mei Domine quia infirmus sum It may likewise not unfitly be called feditas or macula a stain or imperfection for the soule by it is maculated and stain'd according to Jeremi 2. Si laveris te nitro maculata es in iniquitate tua coram me dicit Dominus It may also be called a pronenesse or propension to evill by reason that mans will disrobed of original justice through sin hath incurr'd an innate and genuine propension to sin and evill motions Gen. 6. Cuncta cogitati● cordis intentae est ad●malum omni tempore It may likewise be called a Vice diminishing natural Vertues whereas all men conceived in original sin doe feel g●eat reluctancy to godlinesse c. Finally original sin considered according to its proper sense and meaning hath two parts the one the mate●ial part viz. Concupiscence which is a kind of infirm and weak quality the other the formal part viz. the want or privation of original justice due to nature as in the actual sin of wilfull murder two things may be considered a positive thing in the soule viz. a certain deliberate act consented to by the will as is velle occidere this is intrinsecal and is quid materiale but the formal part is the privation or want of the righteousness which ought to be in that act which if had been in it the act could never be a sin So in original sin is included both the guilt of sin and of punishment the guilt of sin because its a privation of original justice a deformity curuity or obliquity in the soule the guilt of punishment which in Infants is term'd concupiscibility and in the adults actual concupiscence Hence we infer that original sin properly doth consist in the privation of original justice due to humane nature received and lost in Adam for sin ' properly is injustice and injustice nothing but the privation of justice Here we may consider that of things some are positive others privative the positive are all reall substances together with their properties and passions powers and faculties imprinted by the Almighty in their nature the privative are those that doth grant and presuppose the absence of some such reall entity as ought to be in the thing and such is sin which proproperly is no existing or real thing or entity but rather the absence of some such substance which ought to be in the creature and although it be inherent in positive things as a meer privation yet it alwayes ought to be really distinguished from them so as that sin is no other then the very want losse or privation of that good which God ingraff'd in the nature of his creature For example