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

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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

the Gospel But just as those inveterate Hereticks were confuted and convicted so is our modern Dr. Tayler For as in the Gospel we have these words I and my Father are one comes to be the same in substance as if homusion were expresly set down for where the real thing in sense substance is found there the name is included Thus what is more clearly express'd in Scripture then that our first Parent Adam was created upright viz. in a rectitude of vertues grace and faculties by which he was left capable of attaining to that final supernatural end for which he was created and likewise all his Posterity had a just title thereunto while Adam would have had continued in his obedience to God whence the word original justice is derived and evinced which may be called innated connatural native and genuine Justice Even so by S. Paul in many places All men have sinned in Adam and are denounc'd by nature children of wrath and perdition which in expresse significant terms is nothing else then that Adams actual sin has been the natural innated hereditary genuine and lin●ally descending habitual sin of his posterity contracted by seminal generation from him which in effect is original sin superinduced and conveyed by natural generation by Gods occult decree CHAP. V. The former Doctrine proved out of the Fathers shamefully corrupted by Dr. Tayler IS it possible that a man that pretends not only to be a Christian but a Minister a Preacher of the Word a Doctor and such as is generally counted for a learned and spiritual writer among the Protestants so far to forget himselfe as most shamefully to bring Antiquity it selfe for his Doctrine and particularly those very Authors who were the greatest opposers of his Pelagian Heresie as Chrysostom S. Ignat. Martyr S. Ambrose c. Sure the Dr. cannot gain but dishonour and infamy in alledging Authors for patronage of his Errors the whole straine of whose writings are so directly opposite unto him and his Doctrine and in producing these Doctors as of his minde and judgement he doth but abuse them and they rightly understood accuse him For not one of the passages quoted out of the Fathers by him that give the least shadow of an approbation or countenance to any of those his heretical Assertions neither do I find to my remembrance throughout his whole Treatise of Original Sin one quotation taken either out of Scripture Fathers or modern Interpreters pertinently applied nor any solid thing like an Argument to prove the thing he undertakes to shew as the ingenious Reader shall clearly perceive and that all his Allegations out of Scripture and Fathers help him not at all but rather expresly speak against him Doe but take notice with what Engines doth he draw his Conclusion from the premisses of S. Dio●is Areopag his doctrine for nothing doth he say that looks his way but rather against him here are his words lib. de Ecclesiast Hierarch c. 3 p. 3. where he doth ascribe Adams sin to all humane nature and at last giveth a reason for it Quia natura humana cedens fraudibus Satanae vitale jugum excussit I refer the Reader to this place in the Author where he will plainly finde all along the Doctor Tayler impugned he brings S. Ignatius his doctrine to agree with his but its observable that in him there is no syllable to prove how or wherein whereas in his Epistle ad Trallianos he hath thus Christus dilexit nos dans semetipsum pro nobis ut nos sanguine suo mundaret ab antiqua impietate Here lieth the miserable mistake of the Doctor Tayle taking impiety for temporal death which is most absurd and ridiculous for impiety here by the Saint is taken for Adams sin conveyed to mankind for which Christ died S. Irenaeus lib. 5. c. 17. hath these words Delevit Christus Chirographum viz. debita nostra affigens illud cruci uti quema●modum per lignum facti sumus debitores Deo per lignum accipiamus debiti remissionem Are not these words expresly against the Doctors doctrine for out of this Author every relative from Adam descendant has contracted a debt through Adams transgression for every particular individual had obligation in Adam to preserve original righteousnesse and because it was not preserv'd but lost by Adam for him and us his posterity every of us becomes indebted to God for the same which in effect is original sin the which is remitted by the sacred blood of Christ in his Sacrament of Baptism The Reader may finde more to this purpose in this Author l. 3. c. 20. and in S. Aug. lib. 1. contra Julianum c. 2. Tertullian in his Book de anima c. 40. hath Omnis anima eousque in Adam cense●ur donec in Christo recenseatur tamdiu imunda quamdiu recenseatur peccatrix autem quiae imunda Is no● this to make every soule a sinner alwayes before Baptism which taketh away the stain of original sin contracted by and in Adam quite contrary to Dr Taylors judgement Origines hom. 8. in Leviticum saith Quaecunque anima in carne nascitur iniquitatis peccati sorde polluitur propter quod dictum est nemo mundus a sorde nec Infans cujus est uui● is diei vita super terram By this Assertion every soule born from Adams flesh is counted polluted with sin and iniquity and every Infant is proved to have the same sin inherent in him which come quite opposit to Dr. Taylers deliration in applying this iniquity and sin here meant by Origines to effects of mortality And S. Eyprian quoted by the Dr. lib. 3. Epist. 8. ad Fidum saith Recens natus nil peccavit nisi quod secundum Adam carnaliter natus contagium mortis antiquae prima nativitate c●ntraxit this Saint and likewise all the rest by ancient death do mean sin and eternal death whereas from sin came death according to S. Paul stipendium peccati mors the wages of sin is death sin the precedent cause to death the subsequent effect quite contrary to the Doctors dream mistaking temporal death for the eternal I refer the ingenious Reader to S. Athanas in his Sermon upon those words Omnia mihi tradicta sunt c. and to S. Hilarius in explicatione Psal. 32. diligis misericordiam judicium in which places Doctor Taylor is confuted and impugned most manifestly as a pernicious Impostor The Doctor boldly avers that all Antiquity is on his side setting down barely two or three broken ends of Sentences grounding no Argument as indeed he cannot upon those passages for his opinion The Doctor seems rather ambitious to be accounted able to reade a piece of the Fathers Writings then able to understand them he cited the Fathers most impertinently and imperfectly endeavouring to make his owne face and impure Doctrine clean by throwing dirt in great Saints faces He did not like an honourable Guest expect a meal from them but

like a beggar their scraps aad fragments onely I refer the Reader to fol 483. in his Explication of Original sin where he cites S. Ambrose for him est alia mors quae secunda dicitur c. there is anotherdeath in hell which is called the second death which we suffer not for Adam's sin this testimony of S. Ambrose is plain against the Doctor for why doth he leave out that which goeth before and which followeth for the illuminated Doctor in his precedent words affirmed that we all sinned in the masse of Adam and his following discourse clearly states the question and declares down-right that Adam's sin is derived to his posterity these are his words in Apologia David cap. 11. antequam nascimur maculamur contagio antequam usuram lucis originis ipsius injuriam excipimus in iniquitate concipimur quid clarius and a little after merito David deploravit in se inquinamenta naturae quod prius inciperet in homine macula quam vita and further lib. 1. de penitentia c. 2. omnes homines sub peccato nascimur quorum ipse ortus in vitio est See many more manifest places in S. August lib. 1. in Jul. c. 2. lib. de nuptiis concupiscentia c. 35. lib. 1. ad Bonifacium c. 11 Thus you see how manifestly Doctor Taylor doth set down some lose fragments of the Saints as it we●e for him and conceals the rest that declares the Saints minde and tru● sense which he doth break and pitifully mangle not understanding what he reades or writes from Authou●s against his conscience and truth And the Authour Comentar in Epistolas Pauli which are attributed to S. Ambrose Coment. in c. 5. ad Romanos holdeth forth thus Manifest●●● est omnes in Adam peccasse ut in m●ss● Doctor Taylor leaves out stolidly that which follows because it makes expresly against his Doctrine What doth follow is this Ipse enim meaning Adam per peccatum corruptus quos genuit omnes nati sunt in peccato ex eo igitur peccatores quia 〈◊〉 ipso sumus omnes Here S. Ambroseo doth expresly teach Original sin derived from Adam to all his relative descendants so that I cannot but wonder at the new Doctors frontless boldness in averring that all Antiquity is for him when the Reader doth manifestly see all the ancient Doctors and Fathers rather against him S. Chrysostom hom. 10. in Roman is quoted by the Doctor most maimedly and shamefully pag. 484. it seems to have in it no small question that it is said that by the disobedience of one man many becau●e sinners for sinning and being made mortal it is not unlikely that they which spring from him should be so too but that another should be made a sinner by his disobedience what agreement or consequent can it have c. here the Saint makes many interiogations all which are expressed by our Modern Doctor but leaves out quite the ancient Doctors answer minde and sound conclusion these words are omitted quod aut●m in questionem cadit est qua de causa id factum est the Saint inquires the cause of the punishment of death derived from Adam to all mankinde qua de causa nondum addidit exquirit mortis radicem● quae igitur est mortis radix supplicinm ex uno in omnes derivatum fuisse Paulus ostendit quae radix mortis the Saint answers and resolves his own quaere that it was sin Propterea art ut sicut regnaverat peccatum in mortem it a gratia regnaret per justitiam ad vitam eternam per Christum hoc dixit ostendens peccatum loco Regis fuisse mortem autem loco militis sub peccato in acies tantem ab illo armatam now comes in the Saints Conclusion expresly against D. Taylor Ergo s●●peccatum mortem armavit clarum est quod justitia per gratiam ad vecta que peccatum toll●t mortem spoliat dissolvit And a little after he saith Quod igitur Christi Crux Sepulchrum hoc nobis Baptisma fuit ille enim carni nortuus sepultus nos autem peccato mortui sepulti ubi peccatum ibi mors nam suplicio liberati sumus vitium deposuimus de integro regenerati sumus resurreximus sepulto vetere homine redempti sanctificati adopti Filii justificati Fratres effecti in eandem corporis unitatem redacti ut corpus capiti fic illi uniti sumu● Hence the ingenious Reader may infer how that the Saint doth alleadge that temporall death is the effect of sin and that if we derive no sin from Adam death we cannot derive which is the punishment of sin and for this reason it was decreed in the Aravsican Councell Can. 2. Non posse mortem sine peccato ad hominem transire nisi injustitia Deo daretur contra dicatur Apostolo dicenti per unum hominem peccatum intravit in mundum I deliver it in English thus Temporall death allowed by D. Taylor cannot be conveyed as punishment to Adam's children without sin unless great injustice be offered to God and a contradiction to S. Paul's Doctrine v●z By the sin of one man death entred c. This is the express down-right Doctrine of S. John Chrysostom who vigorously holds forth Baptisme as a laver and sepulcher of sin saying Peccato mortui sepulti c. and that beside the bare imputation and communication of Adam's sin d●eam'd of by Dr. Taylor there is in every Infant newly born Original sin inherent which is a privation of Originall justice a guilt of eternall death a stain spot enmity with God the guilt of punishment which is an obligation or ordination to punishment where the Saint condemns Dr. Taylor's folly in averring that Original sin is nothing other then Adam's actual sin bar●ly imputed to his Posterity For further declaration hereof S. Cirillus Herosolimitan Cathechesi 2. hath most important Doctrine to him I remit the Reader S. Gregory Nazian Orat. 3. de pace saith to our purpose Totus lapsus sum atque ex primigenii hominis inobedientia diaboli fraude condemnatus sum S. Herom in Commentario Oseae c 6. in paradiso omnes prevaricati sunt in similitudinem prevaricationis Adam non enim est mirum quod in parente precessi● hoc in fi●is condemnetur● this Doctor and S. Cyprian doth admonish Infants to be baptized The Reader may finde much more to our purpose in S. John Chrysostom in homilia ad Neop●●tos Look Rufinus in Comentario in Psal. 20. S. Siricius in E●ist 1. ad Himer cap. 2. with many more in S. August lib. ● in ●ulianum CHAP. VI That Original sin is properly and not metonimically a sin proved by Reason and Dr. Taylor's contrary Doctrine prov'd heretical HEresie is an adhesion to some private and singular opinion or