Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	punishment_n	sin_n	wage_n	4,100	5	11.0461	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30895	An apology for the true Christian divinity, as the same is held forth, and preached by the people, called, in scorn, Quakers being a full explanation and vindication of their principles and doctrines, by many arguments, deduced from Scripture and right reason, and the testimony of famous authors, both ancient and modern, with a full answer to the strongest objections usually made against them, presented to the King / written and published in Latine, for the information of strangers, by Robert Barclay ; and now put into our own language, for the benefit of his country-men.; Theologiae verè Christianae apologia. English	Barclay, Robert, 1648-1690.	1678 (1678)	Wing B721; ESTC R1740	415,337	436

saith is in his sinning and then as if he purposed expresly to shut out such an opinion he assures us the Son shall not bear the Fathers Iniquity From which I thus argue If the Son bear not the Iniquity of his Father or of his immediate Parents far less shall he bear the iniquity of Adam But the Son shall not bear the Iniquity of his Father Therefore c. § V. Having thus far shewn how absurd this Opinion is I shall briefly examine the reasons its Authors bring for it First They say Adam was a publick Person Obj. and therefore all men sinned in him as being in his loins And for this they alledg that of Rom. 5.12 Wherefore as by one man sin entered into the world and death by sin and so Death passed upon all men for that all have sinned c. These last words say they may be translated in whom all have sinned To this I answer That Adam is a publick person is not denyed and that through him there is a seed of sin propagated to all men Answ. which in its own nature is sinsiul and inclines men to iniquity yet will it not follow from thence that Infants who joyn not with this Seed are guilty As for these words in the Romans the reason of the guilt there alledged is for that all have sinned Now no man is said to sin unless he actually sin in his own person for the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well relate to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the nearest antecedent so that they hold forth how that Adam by his sin gave an entrance to sin in the world and so death entred by sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. upon which viz. occasion or in which viz. death all others have sinned that is actually in their own person to wit all that were capable of sinning of which number that infants could not be the Apostle clearly shews by the following verse Sin is not imputed where there is no Law and since as is above proved there is no Law to Infants they cannot be here included Their second Objection is from Psal. 51.5 Obj. Behold I was shapen in Iniquity and in sin did my mother conceive me Hence they say it appears that Infants from their Conception are guilty How they infer this consequence for my part I see not The iniquity and sin here Answ. appears to be far more ascribable to the Parents than to the Child It is said indeed In sin did my mother conceive me not my mother did conceive me a sinner Besides that so interpreted contradicts expresly the Scripture before mentioned in making Children guilty of the sins of their immediate Parents for of Adam there is not here any mention contrary to the plain words the Son shall not bear the Fathers iniquity Obj. Thirdly They object that the wages of sin is death and that seeing Children are subject to Diseases and Death therefore they must be guilty of sin Answ. I answer That these things are a consequence of the fall and of Adams sin is confessed but that infers necessarily a guilt in all others that are subject to them is denyed For though the whole outward Creation suffered a decay by Adam's fall which groans under vanity according to which it is said in Job that the Heavens are not clean in the sight of God yet will it not from thence follow that the Herbs Earth and Trees are sinners Next Death though a consequent of the fall incident to mans earthly Nature is not the wages of sin in the Saints but rather sleep by which they pass from death to life which is so far from being troublesome and painful to them as all real punishments for sin are that the Apostle counts it gain To me saith he to die is gain Psal. 1.21 Obj. Some are so foolish as to make an objection farther saying That if Adam 's sin be not imputed to those who actually have not sinned then it would follow that all Infants are saved But we are willing that this supposed absurdity should be the consequence of our Doctrine rather than that which it seems our adversaries reckon not absurd though the undoubted and unavoidable consequence of theirs viz. that Many Infants eternally perish not for any sin of their own but only for Adams iniquity where we are willing to let the controversie sist commending both to the illuminated understanding of the Christian Reader This error of our adversaries is both denied and refuted by Zwinglius that eminent Founder of the Protestant Churches of Zwitzerland in his Book De Baptismo for which he is anathematized by the Council of Trent in the fifth Session We shall only add this information that we confess then that a seed of sin is transmitted to all men from Adam although imputed to none until by sinning they actually joyn with it in which seed he gave occasion to all to sin and it is the orignal of all evil actions and thoughts in mens hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the 5. of the Romans i. e. in which death all have sinned For this seed of sin is frequently called Death in the Scripture and the body of death seeing indeed it is a death to the Life of Righteousness and Holiness Therefore its seed and its product is called the old man the old Adam in which all sin is for which cause we use this name to express this sin and not that of original sin of which phrase the Scripture makes no mention and under which invented and unscriptural Barbarism this notion of imputed sin to Infants took place among Christians The Fifth and Sixth Propositions Concerning the Vniversal Redemption by Christ and also the saving and Spiritual Light wherewith every man is inlightned The Fifth Proposition GOD out of his Infinite love who delighteth not in the Death of a Sinner but that all should live and be saved hath so loved the World that he hath given his only Son a LIGHT that whosoever believeth in him shall be saved John 3.16 Who inlighteneth every man that cometh into the World John 1.9 And maketh manifest all things that are reprovable Eph. 5.12 And teacheth all Temperance Righteousness and Godliness And this light lighteneth the hearts of all in a day in order to Salvation and this is it which reproves the Sin of all Individuals and would work out the Salvation of all if not resisted nor is it less Universal than the Seed of Sin being the purchase of his death who tasted death for every man For as in Adam all dye even so in Christ all shall be made alive 1 Cor. 15.22 The Sixth Proposition According to which Principle or hypothesis all the objections against the Universality of Christs Death are easily solved neither is it needful to recur to the Ministry of Angels and those other miraculous means which they say God useth to manifest the Doctrine and

natural will in its own proper motions crucified that God may both move in the act and in the will the Lord chiefly regards this profound Subjection and Self-denial For some men please themselves as much and gratifie their own sinful wills and humors in high and curious speculations of Religion affecting a name and reputation that way or because those things by Custom or otherways are become pleasant and habitual to them though not a whit more regenerated or inwardly Sanctified in their Spirits as others gratifie their Lusts in actions of Sensuality and therefore both are alike hurtful to men and sinful in the sight of God it being nothing but the meer fruit and effect of man's natural and unrenewed will and spirit Yea should one as many no doubt do from a sense of sin and fear of punishment seek to terrifie themselves from sin by multiplying Thoughts of Death Hell and Judgment and by presenting to their Imaginations the Happyness and Joys of Heaven and also by multiplying Prayer and other Religious Performances as these things could never deliver him from one Iniquity without the secret and inward Power of God's Spirit and Grace so would they signifie no more than the Fig-leaves wherewith Adam thought to cover his nakedness and seeing it is only the product of man's own natural will proceeding from a self-love and seeking to save himself and not arising purely from that Divine Seed of Righteousness which is given of God to all for Grace and Salvation it is rejected of God and no ways acceptable unto him since the natural man as natural while he stands in that state is with all his arts parts and actings reprobated by him This great duty then of waiting upon God must needs be exercised in man's denying self both inwardly and outwardly in a still and meer dependence upon God in abstracting from all the Workings Imaginations and Speculations of his own mind that being emptyed as it were of himself and so throughly crucified to the natural products thereof he may be fit to receive the Lord who will have no Co-partner nor Co-rival of his Glory and Power And man being thus stated the little Seed of Righteousness which God hath planted in his Soul and Christ hath purchased for him even the measure of Grace and Life which is burthened and crucified by man's natural Thoughts and Imaginations receives a place to arise and becometh a holy Birth and geniture in man and is that Divine Air in and by which man's Soul and Spirit comes to be leavened And by waiting therein he comes to be accepted in the sight of God to stand in his presence hear his voyce and observe the motions of his Holy Spirit And so man's place is to wait in this and as hereby there are any objects presented to his mind concerning God or things relating to Religion his Soul may be exercised in them without hurt and to the great profit both of himself and others because those things have their rise not from his own will but from God's Spirit And therefore as in the arisings and movings of this his mind is still to be exercised in thinking and meditating so also in the more obvious acts of Preaching and Praying And so it may hence appear we are not against Meditation as some have sought falsly to infer from our Doctrine but we are against the Thoughts and Imaginations of the natural man in his own will from which all Errors and Heresies concerning the Christian Religion in the whole World have proceeded But if it please God at any time when one or more are waiting upon him not to present such objects as gives them occasion to exercise their minds in Thoughts and Imaginations but purely to keep them in this Holy dependence and as they persist therein to cause his secret refreshment and the pure incomes of his Holy Life to flow in upon them then they have good reason to be content because by this as we know by good and blessed experience the Soul is more strengthened renewed and confirmed in the Love of God and armed against the power of sin than any way else this being a fore-tast of that real and sensible enjoyment of God which the Saints in Heaven daily possess which God frequently affords to his Children here for their comfort and encouragement especially when they are assembled together to wait upon him § XI For there are two contrary Powers or Spirits to wit the Power and Spirit of this World in which the Prince of Darkness bears rule and over as many as are acted by it and work from it and the Power or Spirit of God in which God worketh and beareth rule and over as many as act in and from it So whatever be the things that a man thinketh of or acteth in however Spiritual or Religious as to the Notion or form of them so long as he acteth and moveth in the natural and corrupt Spirit and Will and not from in and by the Power of God he sinneth in all and is not accepted of God For hence both the ploughing and praying of the Wicked is sin as also whatever a man acts in and from the Spirit and Power of God having his understanding and will influenced and moved by it whether it be Actions Religious Civil or even Natural he is accepted in so doing in the sight of God and is blessed in them From what is said it doth appear how frivolous and impertinent their objection is that say they wait upon God in praying and preaching since waiting doth of it self imply a passive dependence rather than an acting and since it is and shall yet be more shewn that Preaching and Praying without the Spirit is an offending of God not a waiting upon him and that Praying and Preaching by the Spirit presupposes necessarily a silent waiting for to feel the motions and influence of the Spirit to lead thereunto And lastly that in several of these places where praying is commanded as Matth. 26.41 Mark 13.33 Luke 21.36 1 Pet. 4.7 watching is specially prefixed as a previous preparation thereunto So that we do well and certainly conclude that since waiting and watching is so particularly commanded and recommended and this cannot be truly performed but in this inward silence of the mind from men's own Thoughts and Imaginations this silence is and must necessarily be a special and principal part of God's Worship § XII But Secondly The excellency of this silent waiting upon God doth appear in that it is impossible for the Enemy viz. the Devil to counterfeit it so as for any Soul to be deceived or deluded by him in the exercise thereof Now in all other matters he may mix himself in with the natural mind of man and so by transforming himself he may deceive the Soul by busying it about things perhaps innocent in themselves while yet he keeps them from beholding the Pure Light of Christ and so from knowing distinctly his duty and doing of it For