The last Text I shall mention is, that which Austin so much urgeth in this point, Rom. 8. 10. The body is dead because of sin, which is chiefly to be understood of our mortal body; now he saith it's dead, because of the sentence of death passed it, so that there is no way to escape it. It is sin then that maketh the body in a state of death, that deserveth the whole harmony and good temperament of the body should be dissolved, and thereby follow a dissolution of the whole man. For though sin deserve death, yet there must be thereby some ataxy or disorder made in the body of a man, otherwise death would not follow. So that though sin be the meritorious cause, yet several diseases the effect of sin, do actually cause death. Not that sin maketh a substantial change in a man, but an accidental only. Thus you see the Scripture constantly attributing death, yea and our mortality and corruptibility to sin only, and not to our natural constitution. Therefore those are strange positions we meet with ( Unum Necessar. cap. 6. Sect. 1. pag. 371, 372.) That death came in not by any new sentence or change of nature, for man was created mortal, and that if Adam had not sinned, he should have been immortal by grace, that is by the use of the tree of life. That to die is a punishment ⟨p. 519⟩to some, to others not. It was a punishment to all that sinned before Moses and since, upon the first it fell as a consequent of Gods anger upon Adam, upon the later it fell as a consequent of that anger which was threatened in Moses Law; but to those who sinned not at all, as Infants and Idiots, it was merely a condition of their nature, and no more a punishment, then to be a child, is. But seeing he professeth himself to be of the same judgement with his incomparable Grotius, let him consider how these positions agree with him, who doth against Socinus industriously and solidly prove, (Defens. fid. de satisfac. cap. 1. pag. 19, 20, 21.) that death hath always some respect of a punishment, instancing in the Texts I have mentioned, using such words, Quidclarius? Quis vel verba legens non videat hanc sententiam, and Corinthians (the words of my Text) and an ad anussim respondereisti ad Romanos? Yea he concludeth, That it were easy to prove, that it was the perpetual judgment of the ancient Jews and Christians, that death of whatsoever kind it be, (viz.
The last Text I shall mention is, that which Austin so much urgeth in this point, Rom. 8. 10. The body is dead because of sinne, which is chiefly to be understood of our mortal body; now he saith it's dead, because of the sentence of death passed it, so that there is no way to escape it. It is sinne then that maketh the body in a state of death, that deserveth the whole harmony and good temperament of the body should be dissolved, and therby follow a dissolution of the whole man. For though sinne deserve death, yet there must be thereby some ataxy or disorder made in the body of a man, otherwise death would not follow. So that though sinne be the meritorious cause, yet several diseases the effect of sinne, do actually cause death. Not that sinne maketh a substantial change in a man, but an accidental only. Thus you see the Scripture constantly attributing death, yea and our mortality and corruptibility to sinne onely, and not to our natural constitution. Therefore those are strange positions we meet with ( Ʋnum Necessar. cap. 6. Sect. 1. pag. 371, 372.) That death came in not by any new sentence or change of nature, for man was created mortal, and that if Adam had not sinned, he should have been immortal by grace, that is by the use of the tree of life. That to die is a punishment ⟨p. 519⟩to some, to others not. It was a punishment to all that sinned before Moses and since, upon the first it fell as a consequent of Gods anger upon Adam, upon the later it fell as a consequent of that anger which was threatned in Moses Law; but to those who sinned not at all, as Infants and Ideots, it was meerly a condition of their nature, and no more a punishment, then to be a child, is. But seeing he professeth himself to be of the same judgement with his incomparable Grotius, let him consider how these positions agree with him, who doth against Socinus industriously and solidly prove, (Defens. fid. de satisfac. cap. 1. pag. 19, 20, 21.) that death hath alwayes some respect of a punishment, instancing in the Texts I have mentioned, using such words, Quidclarius? Quis vel verba legens non videat hanc sententiam, and Corinthians (the words of my Text) and an ad anussim respondereisti ad Romanos? Yea he concludeth, That it were easie to prove, that it was the perpetual judgment of the ancient Jews and Christians, that death of whatsoever kind it be, (viz.
