Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	pass_v	sin_n	sin_v	8,257	5	9.3818	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38033	The Socinian creed, or, A brief account of the professed tenents and doctrines of the foreign and English Socinians wherein is shew'd the tendency of them to irreligion and atheism, with proper antidotes against them / by John Edwards ...	Edwards, John, 1637-1716.	1697 (1697)	Wing E212; ESTC R17329	116,799	294

They deny that the dead shall rise with the same Bodies It is unreasonable to deny this merely because of some Difficulties that attend it Though we should suppose an Annihilation of human●… bodies yet God can raise them the same Much more may we conceive the same bodies to be rais'd out of something The very notion of Resurrection implies the rising again of the same Individual Body This doctrine is founded on the eviden●… testimony of Scripture It is shew'd i●… what respects the contrary opinion is an argument of Impiety THirdly I proceed to consider the Groundless and Irreligious Sentiments of these Men concerning the First Man and the State he was in at his first Creation They all agree in this tha●… though Adam had a natural ability to do what God enjoyn'd him yet he was not created in a State of Uprightness He is said to be made upright Eccl. 7. 29. because he was not created depraved but if we speak properly he had no Natural Rectitude or Righteousness So Socinus And therefore he gives us his judgment very decisively thus Let us conclude that Adam even before he transgressed the commandment of God was not truly Just. Ostorodus hath the very same thoughts of him and another Warm Gentleman who is much applauded and admired by the Party tells us plainly but in no very clean language that it is an old stinking Fable that the first Man was adorn'd from his very creation with holiness and supernatural gifts But what if this Fable be in Scripture Yes most certainly that which he in such vile terms represents as such is the doctrine of the Old and New Testament God created man in his own image Gen. 1. 27. And that we may be more ascertain'd of it it is repeated in the very same place in the image of God created he him And that this Image consists in Holiness and Righteousness is clear from Eph. 4. 24. and Col. 3. 10. where the Apostle speaking of the Image of God in which man was at first created places it in Righteousness and true holiness as well as knowledg How then can it be said by these Writers that the Image of God wherein our first Parents were created did not consist in Sanctity and Righteousness how can it with truth be said by them that there was no Positive Moral Goodness and Rectitude in them This is directly contrary to what the Inspired Writers deliver concerning them Let the Reader now judg on which side the Fable is and at the same time let him judg how impiously the foresaid Writer represents the Word of God as an Old stinking Fable To proceed There being according to these New Theologists no Original Righteousness in the first Man his posterity can't be deprived of it and accordingly they deny Original Sin i. e. though they hold man's nature is corrupted and depraved yet they say it was not at all derived from our First Parents there is no defect blemish or depravity propagated to their posterity Socinus frequently vouches this and so do several of his Partizans who appear in great throngs upon this occasion and with one consent profess that by Adam's Apostacy the nature of man is not depraved men are not born with a propension and inclination to that which is Vitious by reason of that First Defection The contrary opinion is according to Socinus an arrant Cheat and Imposture for these are his own words Whatever evil effects in mankind the EVANGELICKS i. e. the Protestants and PAPISTS attribute to the first sin of our First Parent it must needs be that they are Vain Fictions and Dreams of men Whatever Divines dispute about Original Sin it is all of it clearly to be reckon'd as the mere invention and forgery of humane wit And then he pretends in another place to trace its Pedegree and to give you the Rise of it That Device of Original Sin is a Jewish Fable and brought into the Church from Antichrist If this be true then St. Paul's doctrine is fabulous By one man sin enter'd into the world Rom. 5. 12. By one man's disobedidience many were made Sinners v. 19. And this Great and Infallible Apostle himself must be reputed Judaical and Antichristian when he adds that death enter'd by sin i. e. by that One Man's Sin spoken of before and so death passed upon all men for that all have sinned viz. in that first Man And again v. 17. By one man's offence death reigned by one Hence it is evident that Adam and his race became Mortal because of this First Transgression But Socinus is of another opinion for it is the first thing you meet with in his Pr●…lections that the first man before his f●… was by nature mortal Smalcius will by no means grant that Adam was created in a state of Immortality but that he was naturally Mortal and though he had not sinn'd yet he should have died With whom agrees Volkelius confidently asserting that Mortality is not the effect and punishment of the Fall And the rest of them hold that Adam's Sin endamaged himself but no body else his posterity suffer'd not they derived no Infection no Stain no Depravity from him But are the English Socinians of this mind Yes for the Effects and Consequences which we ascribe to Adam's Fall are flatly denied by Bidle in his Scripture-Catechism chap. 3. And in one of their late Prints the Natural Depravity of man i. e. his propensity to evil and his aversness to good are represented as false and absurd And a little before they peremptorily deny that Adam's race have any sin derived much less imputed to them and that they are punish'd for it God cannot possibly do this they say yea they have the confidence to add these horrid words that this is the just character of an Almighty Devil Accordingly they cry down Original Sin as a mere Sham and Imposture And hence issue a great many Unsound Assertions which are in great vogue with all Socinians If there be no Corruption convey'd to Adam's race if they receiv'd no hurt by his Fall then they have as he had a natural power to do all that God requires of them They still have an ability by nature to imbrace all good and to avoid all evil which are the express terms used by their Writers And hear what their Catechism saith Qu. Is there not need of the inward gift of the Holy Spirit that we may believe the Gospel A. Not at all And the reason is assigned afterwards namely because this is a gift that is confer'd upon such as already believe the Gospel Here you see what is the Racovian Divinity It is not the Spirit of God that enlightens mens minds and enables them to receive the Truth the Spirit of God is not the original of all Grace in us This is clear from that notion which they form concerning the Holy Spirit by which is meant say they

an other place he asserts that Souls departed live not the life of Spirits and adds that it is contrary to Scripture to assert otherwise And further If souls lived thus it could not be said that the dead ARE NOT because they ARE as is their chief part If you would know the ground of this opinion it is this The Soul they say can't live without the Body and therefore when this dies the other doth so too The foresaid Author expresses it thus As the body without the spirit is a carkase so the spirit without the body can exert no actions i. e. is as it were a carkase is dead and in an other place he is as peremptory Slichtingius labours to prove that humane souls live not on this side of the last and general Resurrection which appears from their not having a Sense of any thing between the time after their departure hence and the Resurrection The dead are not sensible saith he and accordingly Separate Souls having no sense and perception are concluded to have no life Again in an other place in his Commentary he saith the Souls of the just are not sensible of Happiness till after the Resurrection Volkelius would seem at first to be a Trimmer for he tells us the Soul neither dies nor lives it is neither mortal nor immortal But when he comes to explain himself he lets us see that he is no dissenter from his brethren but concludes with them that the Souls of the departed are insensible of any thing before their re-union with the bodies Nay as you shall hear afterwards he improves this Insensibility into an Extinction I will mention Crellius in the last place though he is a Racovian of the first Rate he gives it us as his perswasion that the souls of the dead have no perception no knowledg of any thing And in an other place he determines that the departed Saints enjoy not the Happiness of Heaven before the End of the World And afterwards he undertakes the Proof of this and produces Eight Arguments for this purpose but he generally founds it on this Hypothesis that there is no Perception without the Body and therefore till there be a Reunion of soul and body the deceased can have no feeling of Celestial Joys they remain destitute of all s●…se Thus they all agree that Humane Spirits after death have no Life or Activeness for one is synonymous with the other no capacity of exerting themselves But what can be more contrary to those discoveries which are made to us in the Sacred and Inspired Writings Our Blessed Saviour saith God is not the God of the dead but of the living Mat. 22. 32. which words are spoken of Abraham Isaac and Jacob who are long since departed this life wherefore it is undeniably evident that these Patriarchs live But they do not live as to their bodies therefore it must be meant of their Souls The same Infallible Instructer ascertains us that he who hears his word and believes in him who sent him is passed from death to life John 5. 24. Which words though they may be interpreted concerning a state of spiritual death and spiritual life in this world yet they have a fuller meaning and comprehend in them the passing of believers at their death into a better life than they had before viz. that which is Everlasting of which he speaks in the very same verse And such are said to be passed as if it were already done which is usual in the Scripture-stile because of the Certainty of the thing hereafter But the Socinian Theology runs counter to this they say believers pass from life to death to a state that is wholly uncapable of sense life or action Those words of our Saviour this day shalt thou be with me in paradise Luke 23. 43. prove that the Soul enjoys it self immediately after death and is in a state of Bliss and Happiness The Apostle had a desire to depart and to be with Christ Phil. 1. 23. and assigns this as a reason which is far better that is far better than to abide in the flesh to continue in this world which he speaks of both before and after these words But according to Socinus's followers it is far worse for after the Soul's departure from the body it hath no understanding no perception at all of Christ or any thing appertaining to him Again these men confront not only Scripture but reason they shew themselves as bad Philosophers as Divines for if they had a right apprehension of the Nature of Humane Souls they would not talk after this rate Their notion destroys the very Soul of man for it deprives it of its Essential and Inseparable Quality which is Thinking And besides they grosly imagine that the Body helps the Soul in its operations yea that this cannot subsist without the assistance of that whereas according to the best notions we can form of the body as it is now corrupted it is a hindrance to the operation of the Soul And as for the Soul it is so far from being worsted by its Separation that it is in a much better condition as to its actings than it was Death is but snuffing of this Candle so 't is call'd Prov. 20. 27. it makes it shine the brighter When the Soul leaves the Body it becomes more brisk and active than ever being freed from that fleshly clog and luggage which depressed it This is True Philosophizing but the other is the very dregs of Epicurism It degrades the Rational Part of Man especially that of Good Men for all Separate Souls according to them go to the same place the wicked and the godly are alike as to that there is no difference between them till the Resurrection and Last Judgment Which is a great deal worse than the doctrine of the Church of Rome which assigns different Limbus's to the good and bad And then they are all equal as to this that they are Senseless and uncapable of knowing or acting or any ways exerting themselves Though the Soul exists yet it is as if it were not it hath nothing of its True Nature which is in a manner thrusting the Rational Spirit out of its being Who doth not see that the belief of the Insensibility and Inactivity of the Soul makes way for the belief of its Non-subsistence after the death of the body And so all Religion is dampt and the hopes of a Future State are quite laid in the dust The Socinian Writers verge upon this thus from the pen of one of the Authors before mention'd we have such words as these concerning the Soul Properly speaking it neither dies nor lives but only causes Life as long as it is joyn'd to the Body wherefore properly speaking it can't be said to be Immortal for Immortality belongs only to those beings which themselves actually live And speaking another time concerning the Souls that are separated from their bodies he