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
A74656	Expository notes, with practical observations; towards the opening of the five first chapters of the first book of Moses called Genesis. Delivered by way of exposition in several lords-dayes exercises. By Benjamin Needler, minister of the gospel at Margaret Moses Friday-Street, London.	Needler, Benjamin, 1620-1682.	1654 (1654)	Wing N412; Thomason E1443_2; ESTC R209640	117,247	301

glory now these though mortal and corruptible substantialy yet are immortal and incorruptible by the power justice and goodnesse of God 4. Immortal ex hypothesi when a thing may be said to be mortal in regard of its constitution yet immortall upon this supposition if it continue in its obedience and in this sense Adam was created immortal So that Adam in the state of innocency might be said to be mortal in regard of the composure of his body immortal because he had potentiam non moriendi a possibility not to die Yet we must consider there was a great deale of difference between the mortality of Adams body in the sense before mentioned before the fall and after the fall the one was natural the other contracted by sinne Before the fall he might be said to be mortal because he had a posse mori he might die after the fall he might be said to be mortal because he had a non posse non mori he must die The Arguments of the Socinians whereby they would prove Adam to be mortal in regard of his body and the composure of it we are ready to grant and yet keepto our principle that Adam was not created mortall The Arguments brought by the Socinians against this truth are these Adam dyed not the death of the body Arg. 1 or a naturall death when he had sinned therefore the death of the body was not inflicted upon his person for sinne but was the consequent of his nature Though Adam dyed not a naturall death Resp 1 yet he was presently made subject or liable unto death the sentence was past upon him though the sentence was not executed upon him We count a malefactour cast at the barre a dead man though reprieved the present stroke of death a man that hath received a deadly wound we account a dead man though he live for some time after Though death it selfe did not instantly seize upon him yet the symptoms of death did as feare shame pains distempers sweat wearinesse c. Adam and Eve before the fall were to Arg. 2 encrease and multiply but those that are immortall do not beget children as not suitable to their state of immortality Luke 20.35 They that shall be accounted worthy to obtain the immortal state and the resurrection from the dead neither marry nor are given in marriage Our Saviour speaketh there of the Resp immortality of Glory not of the immortality of the state of Innocency That there is a difference between these two is easie to perceive the one is absolute the other conditionall An earthly man is a mortal man the first Arg. 3 man of the earth earthly 1 Cor. 15. 47 An earthly sinfull man and mortall are terms convertible not an earthly man and Resp mortall Adam was to eat and drink and this Arg. 4 was not suitable to a state of immortality This was not suitable to the state of immortality Resp in Glory but suitable enough to the state of immortality in innocency Positâ Causá ponitur Effectus now Composition Arg. 5 is the Cause of corruption There was the Cause of mortality in Resp mans body but of mortality in potentia remota not in potentia proxima for at present there was no consumption of the parts no fighting nor disorder among the Elements nor should this have been reduced into act had it not been for mans sin let it not seem strange that datur potentia quae non reducatur in actum There is a power in God to make ten thousand worlds which notwithstanding shal never be made and so his power not reduced into act Quest 20. vers 17. Whether death was inflicted on man as a punishment for sin Affir This appears by the threat pronounced Resp this verse In the day thou eatest thereof thou shalt surely dye All punishment is from God But death Object is not from God but from man Death is not à Deo effectore Death is not Resp from God in regard of creation but it is God from in regard of ordination That which is homini naturale naturall to man that cannot be the punishment of Object sin man was compleat in regard of his naturals in the state of innocency Naturale or that which is naturall may be taken two manner of wayes Resp Propriè for that which is essentiale naturae essential to nature as to understand to will to desire now we say essentiale semper competit and therefore in this sense death is not naturall Impropriè for those things which do adhere to corrupt nature because of sin and are propagated with it as diseases death it selfe in this sense we say that death is naturall or we call it naturall death Christ hath delivered us from all that Object punishment which the sinne of Adam did contract and deserve but Christ hath not delivered us from death godly dye as well as ungodly beleevers as well as infidels therefore death was not inflicted as a punishment for sin Christ hath delivered his people from whatsoever is evil in death he hath taken away Resp 1 al that from death which is punishment or annoyance though death be not taken away death to believers is become gaine a sweet refreshing sleep the day-break of eternall glory He will take it away wholly at last Oh death where is thy sting Oh grave where is thy Victory Christ at present hath taken away the sting of death and hereafter he will take away its Victory Quest. 20. verse 18. How are we to understand that speech It is not good for man to be alone God creaed man alone and Moses saith that all that God made was very good We may answer it thus non bonum is not in Resp 1 this place as much as malum The meaning is not It is not good for man to be alone viz. it is evil dishonest or sinful for man to be alone but it is not good viz. 't is not expedient bonum est honestum utile jucundum We may answer it thus and advance further solitude was not onely good for man when he was first created but also expedient so long as it pleased God he should be in such a condition although it was not expedient he should continue in it because of the propagation of mankind and of the Church of God which God had determined from eternity for the advancement of his own glory Quest 21. verse 18. It is said here It is not good for man to be alone and yet 1 Cor. 7. 1. the Apostle sayes It is good for a man not to touch a woman In the one place Moses speaks of a specifical good or the good of the kinde in the Resp other place the Apostle speaks of a personal good of the good of some particular persons and in some speciall cases as in the case of persecution one in a single condition may better suffer persecution then one in a married condition But is not here a Scripture to justifie a Object