Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	job_n	moses_n	16	3	6.2255	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56405	A revindication set forth by William Parker, in the behalfe of Dr. Drayton deceased, and himself of the possibility of a total mortification of sin in this life: and, of the saints perfect obedience to the law of God: to be the orthodox Protestant doctrine, and no innovations (as they are falsly charged to be) of Dr. Drayton and W. Parker; in an illogicall vindication, wherein the necessity of sins remaining in the best saints as long as they live, and the impossibility of perfect obedience to the law of God, is ignorantly and perversly avouched to to [sic] be the orthodox Protestant doctrine; by one who subscribeth his name John Tendring. ...	Parker, William, fl. 1651-1658.	1658 (1658)	Wing P486A; ESTC R200724	221,023	288

it is that the Churches to whom the Apostle wrote and those seven especially to whom Christ wrote Rev. 2 3 chap. are either commended or rebuked threatned or encouraged according to their obedience or disobedience faith or unbeliefe growth or decay in godlinesse and no man is taken for perfect but he that was truly so in some kind or degree Yet it is true that the Lord doth for a time and with much long-sufferance tendernesse and compassion beare the failings of his good-willing servants which proceed from ignorance and humane weaknesse and not from neglect and much lesse from presumption yea while men are truly babes in Christ he accepts the will for the deed and expects no more from any men then what they can do by grace attained or which they might have done by grace at hand if they had sought it Howbeit nothing doth more displease him then wilful Apostasie after grace received Heb. 6.4 5 6 7. and 10.26 27 28. and unbelief in his grace and power for the subduing of our enemies after we had experience already of the same in some measure Heb. 3.17 18 19. But with whom was he grieved forty years was it not with them that had sinned whose carkasses fell in the wildernesse and to whom sware he that they should not enter into rest but to them that beleeved not so we see that they could not enter in because of unbeliefe But he brings in Augustines saying that the best perfection of man in this life is to confesse and acknowledge himselfe to be imperfect Which is a very rash and inconsiderate affirmation as many other of his dictates are indeed if he had said it had been the high way to perfection first to know and acknowledge our own imperfections and then for cure to fly to Christ this saying had not been so imperfect or dangerous But they that are under the work of the Law and not yet under the saving work of grace do abundantly know and feel their imperfections how can this then be mens greatest perfection to find and feel their imperfections Such plausible sayings without truth are soft pillows under secure mens arms inviting them to sleep in slothfulnesse and sin But the Vindicator doth now promise to lay down some reasons for the confirmation of his first position of which let us take a view The first is this That there is not any among the Saints of God mentioned in the Scripture that the Spirit of grace doth not charge with some sin the most perfect in their generations were not without their failings and that after their long walking with God as Noah being drunk Lot incestuous Abraham diffident when he consented to unlawful means in going in to Hagar for bringing about Gods purpose Sarah lyed and distrusted when she laughed at the promise of God Moses and Aaron were barred out of Canaan for dishonouring God by diffidence and passion Hezechiah was lifted up with pride Job impatient and humbled for it David had foul and secret sins which he repented of and prayed against Jehosaphat and Asa were reproved Uzziah and Zachariah punished one by untimely death the other by dumbness and yet these are reported in the Scripture to have served God with all their heart To which we say that this argument and reason hath little of reason in it for first it is false that the Spirit of grace hath charged with some particular sin or other the most perfect men in their generation for neither Abel nor any of the Patriarchs before the flood nor after the flood to Abraham are so charged unless Noah for one act of drunkenness wherein also he was surprized by the unknown strength and operation of the new wine The like we may say of Eleazar Ithamar Joshuah Caleb Othniel Ehud Jephthah Samuel Nathan Gad and almost all the prophets of John the Baptist and his mother of the Virgin Mary and Joseph her husband of Nathaniel and almost all the Apostles and thousands of other Saints mentioned in general and particular in the Scriptures Secondly that there neither wants ignorance nor impudence in this his charge For Abraham took Hagar by instinct of the Spirit as is partly hinted in Mala. 2.13 which verse as Castellio hath formerly observed should be thus rendred If so be one did it who had abundance of the Spirit yet wherefore is that one alledged to wit for the justification of Polygamie who sought a godly seed therefore take heed to your spirit and let none of you deal treacherously against the wife of his youth Doth not Saint Paul also tell us that Sarah and Hagar were also an Allegorie or mystery of the two Covenants and Testaments Gall. 4.24 But it was once the practise of the false Apostles to speak evil of those things which they understood not Jude v. 10. yet this champion of corruption contents not himself to accuse the most absolute pattern of faith and obedience that was to be found among meer men who is the father of all the faithful and the friend of God whom he first singled out to make him in a special manner the man of his covenant and to charge him with unbelief and disobedience and that here the second time in this his slanderous pamphlet but he likewise challengeth and impeacheth Job of impatience who is commended unto us Jam. 5.11 for a rare pattern of patience as indeed he was It were well for him if he had the fourth part of Abraham's obedient faith or Jobs patience But let it be granted that not onely David but others also had foul sins and secret sins for a time had they such unto their dying dayes we trow not being he confesseth that he both bewailed them prayed to have them discovered and removed witness the Psalmist Psal 139.23 24. saying Search me O God and know my heart try me and know my thoughts and see if there be any sinful or wicked way in me and lead me in the way everlasting And therefore to little purpose he cites page 30 that passage of Augustine who bids the Pelagians in a rhetorical flourish ask all the Saints and they will confess is he sure of it that while they lived here they were not without sin But theirs is but one opinion we shall anon shew him the contrary sense of some not inferiour to him as we did of late out of 1 John 4.17 18. The confession of John who was ten times more infallible then Augustine and all his African Bishops assembled together But he goeth on and saith if any Saint on earth had to glory it was with men and not with God So say we also yet had all the faithfull Saints cause to glory in the Lord for their victory in Christ 1 Cor. 15.57 And further he saith for his second argument that we do not read of any Saints that did so stand but that they fell into some sins Which is not true of their final estate and they also that had as he saith

page 48 in his differencing of gratia gratis data and gratia gratum faciens you will find him as excellent a Schoolman or schoolboy rather Page 2. he saith that in Religion the Law is our marke or way from which if we swerve we sin But is not the Gospel our way therein also and that in a speciall manner of our Christian Faith and Religion That defect is the general nature of sin but is not excess which is the other extreme sinfull also That this defect is an inclination or action repugnant to the Law But what thinks he of evill words as false accusation lying cursing and swearing such as he frequently useth are not they sinfull also That there is in sin a double formality repugnancy to the Law and guilt But guilt is the effect and not the form of sin That the former of these two is a comparison with the Law but it is a disparison or dissimilitude therewith that the first fin of man was the disobedience of our first Parents in eating the forbidden fruit But if he understands it of their actuall eating of that fruit he is much mistaken for as the womans actual eating thereof did go before the mans so many gradual evils did precede them both as first diffidence incredulitie to Gods word who had expresly said in the day that thou shalt eat thereof dying thou shalt dye Secondly too much eare and credence given to the devils lying promise who said ye shall not die but be as gods knowing good and evill Thirdly the too much liking and approbation of the forbidden fruit Fourthly the hungring or thirsting after it Fifthly contempt of Gods justice Sixthly ingratitude towards him for all his former goodnesse And lastly their consenting to Satan and resolution to eat of that fruit That in the generall all our corruption and misery is sprung from that first sin of the first Adam Contrary to what the Lord saith Hosea 13.9 O Israel thou hast destroyed thy selfe but in me is thine helpe But here he saith more particularly that eternall death came upon all their posterity by that first sin Contrary to Gods express Law Deut. 24.16 where God will not have the son to suffer a temporall death and much lesse an eternal for the fathers sin and directly contrary to Gods oath Ezek. 18.3 4. As I live saith the Lord God ye shall not have occasion any more to use this proverb in Israel Behold all souls are mine as the soul of the father so the soul of the son is mine the soul that sinneth it shall die So ver 20. The son shall not be are the iniquity of the father neither shall the father bear the iniquity of the son the righteousness of the righteous shall be upon him and the wickednesse of the wicked shall be upon him Num. 16.22 Shall one man sin and wilt thou be wroth with all the Congregation That the corruption aversnesse of our nature came from that fall aforesaid Pag 3. that all our actuall sins doe spring from thence See to the contrary Eccles 7.29 That the first sin of man is the cause of all other sins and punishments which is true of each mans personal fall and disobedience and not of the other That the Spirit by the Law entitles us to Adams sin He means the first Adams as a derivation from the root to the branches as poyson is carried from the fountain to the cistern and as the children of traitors have their blood tainted with the treason of their fathers and as the children of bondslaves are under their parents conditions But all these similitudes are but shaws to catch woodcocks for neither was the first Adam either the root or fountain of our soules which are Gods immediate workmanship Isai 57.16 for the spirit should fail before me and the souls which I have made nor are our bodies unclean by birth being created to be Temples for the Holy Ghost nor are traytors children usually tainted with their fathers treason though by the civil Law of some Countreys in proditionis terrorem they are ignobled in their blood and dignity nor was Adam himselfe a bond-slave to sin but by the grace of regeneration Gods free-man Rom. 6.18 before he begat any children nor doth the sinful corruption of our parents pass to us more then the graces and virtues of those that are or were righteous for both these are spiritual things which nature cannot convey but he seeks to prove what he saith by some Scriptures long since worn thred-bare by allegation to that effect Joh. 3.5 Rom. 5.12 20 21. 1 Cor. 15.47 48 49. Ephes 2.3 Iob 4.4 Psal 51.5 Isai 48.8 Gen. 8.21 To all which we will give answer in the order set down with what brevity we can having answered the same at large in our Examen As for that Ioh. 3.5 Whatsoever is born of the flesh is flesh it is true of the wisedome of the flesh and of the righteousnesse of the flesh as well as of the open sin but Christ speaks not here of the naturall birth of men but of a spiritual be it true or false As for Rom. 5.12 13 20. the Apostle speaks there thus Therefore as by one man sin entred into the world and death by sin so death went over all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so far as all have sinned for so Chrysostome and Erasmus and others read those words for untill the Law sin was in the world but where there is no Law sin is not imputed or reputed for sin Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that is to come But not as the offence so is the free gift for the judgment was of one to condemnation but the free gift is of many offences unto justification for if by one mans offence death reigned by one much more they which receive an abundance of grace and of the gift of Righteousnesse shall reign in life by one Iesus Christ Therefore as by the offence of one judgement came upon all to condemnation even so by the righteousnesse of one the free gift came upon all men to the justification of life for as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Unto which long Text we give this short answer First that it is a parallel and opposition betwixt Adams mischief and Christs remedy and cure but few in these days of supposed rather then true light understand either the one or the other aright for besides the first Adam or man whom the Vindicator with many more for want of a true Judicator here understands there are foure Adams mentioned both in the Scriptures and other writers The first is our natural or earthly man which is the creature of this world of whom our Apostle saith 1 Cor. 15 41. The first man is of the earth earthly The second is

receive those two gifts of justification and regeneration by the death of Christ for though remission of sins is purchased thereby for the true beleevers yet that is neither regeneration nor justification in the Apostles sense nor is justification purchased thereby for he that made us had power to regenerate without any such purchase That therefore it follows that out of the first Adam to wit our first parent there issued a double evil unto and upon us to wit guilt and corruption we deny as false and inconsequent That in this derivative the sin which he speaks of is an universal corruption is false likewise in which are two great evils as he saith Sed sublato sub ecto tollitur ad unctum Pag. 5. That in it first there is a general defect of all righteousnesse in which we were at first created to wit in our first patents First it is manifestly false as also that any such defect is derived unto us who are still created righteous and holy and after the image of God as these ensuing Texts doe clearely prove besides many more that might be added Gen. 9.6 Whoso sheddeth mans blood by man shall his blood be shed for in the image of God created he man to wit him that is so killed or else the argument is of no force Jam. 3.9 Therewith to wit with the tongue bless we God and therewith curse we man who is created after the similitude of God Ecclesiast 7.29 Lo this have I found that God made man righteous but they have sought out many inventions Jer. 2.21 Yet I had planted thee a noble vine wholly a right seed how then art thou turned into the degenerate plant of a wild vine unto me That this pretended derivative sin to be so conveyed from the first Adam to us is an inherent deordination evil disposition disease propension to all mischief and antipathy and aversation to all good which the Scripture calls the flesh the wisdome of the flesh the body of sin earthly members the works of the Devil the Hell that sets the whole course of nature on fire Jam. 3.5 6. Rom. 8.6 7. Jam. 3.15 Eph. 4.22 Col. 3.5 Rom. 7.23 1 John 3.8 Unto which I say that although all those names are justly given to the body of sin especially when it is fully formed in men with all his members yet first there is no such thing found in children of whom our Saviour saith that the Kingdome of Heaven is of such and that unlesse we be born again after our fall and corruption and become like them in humility righteousnesse love and meeknesse we cannot enter into the Kingdome of God Matth. 18.3 Mar. 10.14 15. Doth not Paul also give us this charge 1 Cor. 14.20 Brethren be ye not children in understanding howbeit in malice or naughtiness be children where he implyeth that children have no malice or naughtinesse in them and if sin be the workmanship of the Devil as he out of 1 John 3.8 confesseth I would demand whether the Devil had an hand in the creation of children which he must if this sin be his workmanship But that which follows there that no man can be more sensible of the through-malignity of this derivative corruption then Paul was when he cryed out Oh wretched man that I am who shall deliver me from the body of this death Is first the old mistake and afterwards backed with this errour and peice of nonsense untill his understanding was opened to conceive the spiritualness penetration and compass of the holy Law which measures the very bottome of every action for Paul could not be so sensible of his sins malignity till his understanding was so opened nor till he had been scourged also for it by the work of the Law as all men are whom God brings to be and maketh his sons Psal 94.12 Heb. 12. That the Law condemns as well the original as the Acts of sin is true of prohibition but not of condemnation for each sinful motion is by the Law discovered and prohibited but we are not condemned for the same till we approve or like of the temptation in some measure Those ensuing positions are also false First that Paul Rom. 5.14 understands by Adam and Moses our first parent and him that was the Lawgiver but two distinct estates in men as was said before which may appear out of the foregoing verse compared with this For untill the Law sin was in the world that is before the inward Moses Lawgiver or reprover cometh unto men but where there is no Law sin is not reputed for sin for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred Secondly because he saith that death reigned from Adum which is the natural man in his first defection till Moses or one that draweth out of the water of sin That the men who sinned between the first Adam's age and the time of Moses did not sin after the similitude of Adams transgression against the clear revelation of Gods holy will as Adam did Yet they did for the same God that did forbid the eating of the forbidden fruit doth ever since prohibit and forbid every sin in every mans soul that is against the moral Law Rom. 2.15 Which shews the work of the Law written in their hearts their consciences bearing them witness and their thoughts the mean while accusing or else excusing one another Was not Enoch a Prophet in his time see Jude 1.14 and was not Noah the eight preacher of righteousness as the Apostle calls him 2 Pet. 2.5 were not the men of the old World destroyed for their known wickedness and shut into the infernal prison for their apparent disobedience 1 Pet. 3.19 20. so that the Vindicators misapprehension of this place of mens sinning for want of such light as Adam had is full of darkness As for those over whom death reigned from Adam to Moses and who had not sinned after the similitude of Adam's transgression we say that as Adam and Moses are two inward states so may these be inward spiritual messengers of God represented by Abel and others as well as the inward Adam and Moses of which he speaks for such a generation of righteous ones which never sinned we find slain by the wicked and incorrigible generation of men Mat. 23.35 That upon you may come all the righteous blood shed upon the earth from the blood of the righteous Abel unto the blood of Zachariah the son of Barachiah for though men usually in reading this and other Scriptures look no further then the letter yet I demand of them how in justice could all the righteous blood shed from the beginning come upon that wicked and unbeleeving generation of the Jews if they had not inwardly slain a spiritual Abel and other messengers of God even to a spiritual Zachariah that is the Lord remembrancer the son of Barachiah that is of the Lords benediction as all his inward messengers are yea it is true which Abraham answered to