Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	according_a	adam_n	answ_n	36	3	9.3120	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44156	Adam's condition in paradise discovered wherein is proved that Adam had right to eternall life, in innocency, and forfeited it, for him and his : also, a treatise of the lawful ministry, and the manner of Sion's redemption opened, in answer to a book of George Hammond ... / by Hezekiah Holland ...	Holland, Hezekiah, fl. 1638-1661.	1656 (1656)	Wing H2424; ESTC R20188	38,977	52

v. 4. Now the Objections brought against Satans being in Hell may be thus answered though the fulness of torment be not till hereafter when Christ shall take full vengeance as 2 Thes 1.7 8. Jude 14. may be understood yet the damned suffer in part as is proved You object Matth. 8. Why art thou come to torment us before the time Answ They knew not how soon the day of judgement would come and desired liberty to sin till then then they knew they should be in full misery 't was recreation to them to do hurt to poor Creatures Christs miracles and preaching dispoffessed them and troubled or tormented them Hell is the place of wicked hence Judas went to his proper place Acts 1.25 Tell me where are all the souls of Saints and wicked departed Revel 6.10 sayes Matth. 17.3 the Saints soules were under the Altar Christ therefore in blisse Christ sayes All are alive to God Luke 20.38 therefore all Saints happy But you say the Devill is Prince of the Air therefore not yet in torment besides Earth shall be Hell Isay 24. Answ though he exercise under God some Authority yet he is in some torment as is proved 2 Pet. 2.4 't is some pleasure to do hurt hencethey beg not to be dispossessed Mar. 1.24 chap. 5.7 freedom and liberty from Hell is some pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence they plead not to be cast into Hell Luke 8.31 with we render by into the deep which is Hell for if by Deep Hell were not meant Read Pasor on that word the Devills foolishly begged not to go into the deep v. 31. and yet desired to enter into the Swine and run into the Sea v. 32.33 You affirm Hell will be in Earth therefore none for the present Your proof is in Isay 24 21. God will punish the Kings of the Earth in the Earth or on it Answer Pray what Kings of the Earth have not been punished by Gods hand some by Assyrians they by Babylonians they by Persians they by Grecians c. here on earth then Hell is past if the Text meant it 2. High ones were punished i. c. Emperours Isay 24.21 opened and cleared Monarchs and petty Princes under them whose Thrones were as it were on earth in respect of them whose Throne was among the Starres in conceit Isay 14.13 But it this place meant Hell how could they be visited again as v. 22. should their visitation be for better or worse if for better here 's good news for damned if for worse pray what can be worse then Hell especially if men be in full torment as you mean by this place applying it after the day of judgement but in brief God punished Kings but visited them again in temporalls or their fuccessors and Nations with the Gospel of peace in respect of whose glory Sun and Moon were dim when Christ by ascension and sending the spirit garthering Churches raigned before Israel gloriously In my conceit when you say Hell shall be on earth and that darkness no Sun nor Moon you oppose your Tenet of the restauration of the Creation In conclusion of your examination of Mr. Ruttons letter you say he asked you for a sign of your Ministry Sed cum nullum fecil ipse suit miraculum You tell us An adulterous Generation seeks for a signe John came with no miracle yet acknowledged for a true Teacher of Christ John 10.41 but I answer if you have no more to plead for your being a Minister of Christ then this lying book you may read your doom in Mat. 7.23 Go I know you not And thus much for your Examination of Mr. Ruttons letter God decreed not Adams eternall ruine and all his upon his fall unevitably You further argue That if Adam had decreed against him eternall Death and all in his loins upon his disobedience and that not inflicted on them then is God changeable according to those that maintain that tenet To decree a thing and alter it argues a change but God changes not therefore Answ God never decreed that Adam and all his should eternally perish God decreed to send Christ therefore decreed not to eternally ruine Adam and his Posterity which I prove thus If God decreed not to send Christ to redeem man foreseeing the fall and that from eternity then God did somewhat about Christ and mans salvation not formerly decreed Causa transgressionis Adami nec Deus nec decretum 92. interdixit homini à fructu decretum non impellebat ad peccandum Wolleb cap. 9. Canon 1. or decreed in time a strange and unheard of decree of God the same may be said of Adam's fall was it decreed or not If Adam's fall decreed and God no way guilty and Christs comming into the world then not Adam's eternall inevitable ruine because these are contrary but these two last were decreed Adam's fall and Christ comming to redeem man So that though Adam were invested with right to eternall life and forfeited it for him and his yet Christ was partly in that decree to bring all about again for Gods glory and so no change in God or plainer God did not so inevitably decree Adam's ruine eternally but that Christ was in that decree to bring life and immortality to light through the Gospel Now observe Gods outward will is not alwayes nay sildom his decree though he threatned Adam Lomb. Lib. 1. Distinc 45. of Gods will or Petrus Aquila in 46. of Scocus destinc he had not decreed inevitably his ruine All School men allow of a concealed and revealed will if I could render the words so volunt s sigui beneplaciti the former is unchangeable not the latter In the latter are 1. his threatnings as to Adam Hezekiah and Ninive 2. Commands as to Pharaoh to let Israel go and to Abraham to sacrisice his Son c. here God changed his sentence not his decretall will which is most one and unchangeable Du. Moulin likes not this distinction but Dr. Kendall maintains it For plainer and for further satisfaction read my Glimps of Christian love page 21.22 and come to the second Argument wherein you say that Adam's sin was onely against the first Covenant which is true and in your third Argument that all his enjoyments were onely earthly now say you the punishment of the first Covenant was onely temporall death c. and the sin against the second Covenant onely did deserve damnation in Hell now Children in Adam sinned but the first way against the first Covenant Answ All in Adam sinned unto condemnation Breach of fir covenant deserved damnation not onel a temporall Death or damnation Rom. 5.18 as is proved largely already all being in his loyns as before is maintained if Children sinned onely against the first Covenant in your sence how are they Children of wrath by nature as is expounded before how came they to enjoy Heaven by Christ or not if by Christ

then they were lost as if they had been in the second Covenant if some go to Heaven without Christ what means Acts 4. no other name men have to be saved by but by the name of Jesus Now though Adam's enjoyments are named most as earthly did they not signifie heavenly to be enjoyed upon obedience was not Paradise a Type of Heaven What meant Tree of Life but eternall life Rev. 2.7 why was he not endued onely with an earthly soul or what needed an immortall soul for onely earthly enjoyments You do not wisely look unto the end and meaning of these things but as the Jews on their sacrifices or art willingly ignorant as in 2 Pet. 3.5 which is worse I passe by your Exposition of 1 Cor. 15. what though Christ was the quickener after Adam's fall and beyond Adam was not Adam invested with an immortall soul was he not superiour to the earthly condition of Beasts had he not a posse non mori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what means that Text in dying thou shalt die as the Hebrew has it but in dying temporally thou shalt die eternally according to Gods revealed will Read my Glimps how many Deaths p. 29. But suppose it but an Hebrew expression Wolleb lib. 1. ● 12 yet under Death all mans misery is contained as Death spirituall Rev. 3. I know thy works and that thou hast a name that thou art alive but thou art dead 2. the death of afflictions as Exod. 10. Intreat the Lord that he remove from me this death 3. Death temporall the body shall return to dust Eccles 12.4 eternall death as Rev. 21. called the second death but I attend what you say in your fifth Argument where you argue thus That opinion wh●●h makes God a lyar and the Devill tell true is to be rejected but that Opinion which holds that Adam should die more then a temporall death is such for Adam's Posterity are not in Hell onely die temporally and Satan told them ye shall not die c. but God said ye shall surely die therefore Adam was onely threatned with temporall death Answ Your Minor is false for though God threatned Adam with eternall Death yet he lyed not in not inflicting it because his threatning was to deterr Adam from sinning and not Gods peremptory resolution but as to Hezekiah and Niniveh for God had decreed before the salvation of the Elect in Adam by Christ Jesus therefore intended not their ruine but of this already Gods sentence was for Death not his decree except for Reprobates but you that can excuse the Devill and accuse God according to this judgement how did the Devill say true do not men die temporally and eternally for first sin By one mans offence judgment came upon all to condemnation Rom. 5.18 as the free gift in Christ Jesus was to justification Either say Christ brought not justification to life by his obedience or else conclude Adam brought eternal condemnation on non-Elect by disobedience or else say there is no sence in the Apostles arguing Rom. 5.18 all were condemned to die temporally the day Adam sinned but were repliev'd to increase the world so all the Reprobates were condemned in Adam fore ordained to condemnation in Jude but judgement deferred for many Reasons not remitted Your sixth Argument is already answered that tho Children bring into the world such sins as make them liable to the second death yet they may belong to Heaven as I have shewed the person of an Elect Vessel may be loved sanctified in time though the naturall condition were hated And it were sad for Children if not naturally Children of wrath and lost or else have no Saviour if no sin Matth. 18. not are to be found if not lost To such the Kingdom of grace belongs by vertue of Parents faith How prove you that their Parents or friends that brought them had not faith they were Sons of Jews yet in Covenant who had a good opinion of our Saviour and in all likelihood brought them for a spirituall end or else how did Christ answer their expectation in blessing them You say Matth. 18. is not understood of Children in Age. What think you of vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus called a little Childe what think you of his placing him which intimates the Childs youth and ignorance from which Childe Christ sayes men must be converted as Children Goe then 1. Children are subjects of sanctification which is part of conversion or else go not to Heaven because flesh and blood cannot 1 Cor. 15. 2. have faith though not actually yet the seeds and habit of faith which will appear in time 3. may be offended or you an offence to them in denying them admittance into the Kingdom of grace by baptisme Of the Lawfull Ministry ANd thus much of your Treatise of Originall Sin I come briefly to your Characters of Ministers and shall tell you that it would be too great an honour to you to answer you at large in this particular and it were to confess some guiltiness in our Calling Yet had you questioned our Office or our Ordination or our coming through the Church of Rome I would have endeavoured to satisfie any ordinary man therein and a word anon of it However I remember when Scaliger that proud Critick had abused the noble English Nation Dr. Heylin tells him Description of Prit p. 468. as I can tell you A Fools bolt is soon shot and quotes Socrates Resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If an Ass excuse the expression kick us we must not put him in the Court the best is Many shoulders will make the burden light You endeavour to disgrace all Ministers 't is thought your mouth is no slander L. 10. Ep. 82. such wounds are our glory Ambrose his Observation upon Israels disowning the Prophet Elias is seasonable Corvi agnoscebant prophetam Domini quem Judei non agnoscebant 1 Tim. 4.14 pascebant corvi quem genus illud per sequebatur The Ravens owned him for a Prophet of the Lord whom the Jews disowned and fed him whom those people persecuted Is not our Ordination good We had imposition of hands by the Ministry as Timothy in some way had You 'l say Then the Spirit was given by Imposition Pray shew me a Reason why we may not use the Ceremony and hope for a blessing Is not the weakness of God stronger then man 1 Cor. 1.25 And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolishness of God wiser then men You 'l say We are ordained without consent of People I must tell you that Titus in all likelyhood did so Paul left him in Crete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain Elders in every City as Paul appointed Now I know no other Appointment but by Imposition of hands The people could not make them Ministers themselves or by their choice for then what need had Paul to have left Titus there Again the word implyes that the power was in

Gorrhanus in Rom. 5. The Greck words may be read two wayes either By one mans offence sinne entred into the world and Death by sinne because all sinned so the Syriac translation and Bulliger expounding it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause or else in whom all sinned we being all legally in Adam and by way of Equity and Justice to stand and fall with him And thus your Exposition of Psal 51. 5. In sinne I was conceived falls to the ground without any fur ther Answer For if David vvere conceived in sinne there must be soul as well as body Now the soul wants its original righteousness to guide and direct it out of a just Judgment from God which want to it is sinne besides the bodies stains So that what other Expositions you make on the Text which I shall not trouble the Reader with are yours not Davids and sit beside the saddle How David's or any ones soul and body meet and work in the † contagion of sinne I willingly pass by and come to your objection out of Ezek. 18. The Son shall-not die for the Father Which falls to the ground by what has been said I yield An innocent Son shal not die for the Fathers sinne as that Chapter means but Adam's Sons were not such in him we all sinned Rom. 5.12 As really as Levi paid Tythes in Abraham's Loyns Heb. 7 But 2ly that Chapter in Ezek. speaks onely of actual sins not such as we have from Adam therefore it proves nothing to purpose You draw an Argument against Childrens being defiled and that therefore they need not Baptisme nor were corrupted in Adam in the inward man No defiled Creature can enter into Heaven but children are fit for the Kingdom of Heaven therefore not defiled Magisterially delivered Answ The Kingdom of Heaven is to be taken two wayes and Children to be looked upon under a two-fold condition 1. The Kingdome of Heaven is to be taken for the Kingdom of Grace according to Mar. 9.1 and so in Mat. 11.12 Some were there standing who tasted not Death till the Kingdome of God came with power till Christ owned Churches gathered Ordinances administred Now Children of believing Parents belong to this Kingdome and it to them though such as you bar them from the Ordinances of the Kingdom of Grace 2. The Kingdom of Heaven is taken for glory and no children fit for it being all naturally defiled and children of wrath Now consider Childrens natural condition and they are defiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeparavit sayes Beza in Rom. 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idoneos licet non dignos fecit Col. 1. and their state a condition of wrath But again consider them as Elected and in the Eternal Covenant with God in Christ and so all the persons of Election were ever beloved and fitred for Heaven by Justification and Sanctification That all vessels of mercy are fitted or prepared for glory Read Rom. 9.23 and Col. 1.12 Now I ask the question Were children vessels of mercy or no I am sure you 'r say yes First then they were lost in Adam and in misery for mercy presupposeth misery And 2. then they must be fitted for glory therefore not naturally fit Dr. Usher tells us largely in his book called The Sum and Substance of Christian Religion pag. 416. How Children by Sanctification are fitted for glory and though by reason of ignorance and tender youth they are not capable of justification as to understand it yet they have nefit of that Eternall and Immanent act of God in Christ Jesus in which he imputed their sins to Christ and his righteousnesse to them though the transient act were not perceived by them Read Dr. Kendal against Goodwins Redemption redeemed In his most learned Digression against Mr. Baxter Pag. 17 18. who will tell you That if God did not some way act in Justification from Eternity then God doth something in time not formerly decreed which argues some change in God But I proceed to examine your mind about Esau and Jacob You conceive no Text proves Esau's Reprobatior before born I could produce the judgment of above a hundred famous Writers affirming it Read Prov. 16. ver 4. but I 'le come to reason and argue thus If God did not hate Esau before he was born but after then he loved him before he was born but he loved him not because 1. that would argue a change in God to love and hate the same person 2. The 9. of Rom. sayes God had a purpose about them before they were born ver 11. Was that purpose to love Esau or hate him If he love him how could he without change hate him I perceive God after hated him therefore in all likelyhood before he was born for Gods Decrees are positive and unchangable he calls the things that are not as if they were Rom. 4.17 He saw him condemned before born for Gods Decrees depend not upon man 3. How comes Malachy to quote that place of Gen. 25. and Paul to quote both if not to one purpose 't was declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As notes the likeness and coherency of the Texts the Elder should serve the Younger before they were born and St. Paul sayes † As it was written Jacob have I loved To wit before-born And Esau have I hared to wit before-born Or how comes else the Apostle to quote several Texts if not one to explain another Sure none put an old piece to a new garment or parallel texts where no agreement is Pray doth not the effect prove the same Why found he no place in God nor father to change his mind after giving away the Blessing nor in himself for Repentance if not reprobated And was not his servitude fore-told before born a token of hatted and Jacobs priviledge of Mastery over his Brother fore-told beforeborn and evident sign of love I could proceed to enlarge my self on this subject but I must study to be brief You alleadge Ezek. 33.11 that God desires not the death of sinners Answ I confess Voluntas sigui non beneplacili God desires not the ruine of any sinner who can repent Esau could not to any purpose Heb. 12. which was a sign of Rejection For if Believing be a sign of Election as 't is Act. 13.48 then Unbelief and Non-penitency is a sign of Reprobation God onely can give Repentance in a Tim. 2. But secondly were these such wicked as Esau Then I deny that God ever intended them repentance more then to Tyre and Sidon Matth. 11. 21. but men utterly appointed to destruction as Benhadad in the Letter 1 King 20.42 and fore-ordained to Condemnation Jude 4. For God desires Justice to be done to the Wicked 3. Were not these Elected but Wicked while in their sins whose ruine God would not have But 4. this expression shews Gods revealed Will if he spake to Reprobates to make them some way unexcusable not his concealed or decretal will of