Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	day_n	die_v	4,706	5	6.4687	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80146	The marrow of Christianity: or, A spirituall discoverie of some principles of truth, meet to be known of all the saints; represented in ten sections. / By T. Collier, minister of the gospel. Whereunto is added an epistle, written by M. Saltmarsh.	Collier, Thomas, fl. 1691.; Towne, Robert, 1592 or 3-1663. Assertion of grace.	1647 (1647)	Wing C5291; Wing T1978; Thomason E1157_1; Thomason E1157_2; ESTC R208677	55,702	142

prelaticall shape rather then loose his Rule and credit amongst the sons of men if once prelacy grow out of date he can change himselfe into other shapes if ten hornes be too heavy to be borne he will be content to weare but two like a Lambe rather then none at all Qu. Why is Sathan called a Serpent Answ Because in his first prevailing with the woman he did either make use of the Serpent Gen. 3.1 who was a subtill creature and so comes in the Serpent unto the woman or else secondly transforms himselfe in the shape and forme of the Serpent and so represents himselfe unto the woman and so from hence received the denomination of a Serpent Rev. 12.9 If the first then learn that Satan usually makes use of the wisest and subtilest creatures to bring to passe his will in or by them If the second learn that Satan can transform himselfe into any shape or form to delude and deceive soules A third cause of Mans fall was disobedient acting contrary to the mind of God In the day thou eatest thereof thou shalt dye saith the Lord Adam eateth thereof and dieth disobedience was the cause of mans fall Rom. 5.18 19. Quest What was Adams disobedience Ans Eating the forbidden fruit Gen. 2.15 Qu. What was this fruit Ans The fruit of a Tree in the Garden or Paradice of God Gen. 2.9.16 called the Tree of knowledge of good and evill good if a man did not eate of it evill if he did eate of it A Tree whoso eateth the fruit thereof shall know the difference between good and evill so he indeed knew good by the want of it and evill by the sense and enjoyment of it What mystery might be represented by this pleasant fruit I shall not at present dispute because it is something dark unto me whether sinne which seemes very pleasant unto a carnall eye or the world which much prevailes upon a carnal mind or honor or both All these temptations Satan made use of unto Christ himself and represented them to his eye as a deceiveable fruit if possible he might deceive him And the Tree of Life representing Christ that whosoever eateth and drinketh of him might live for ever Jo. 4.14 Rev. 22.2 SECT III. Mans Misery by reason of his Fall MAns misery by the sinne of Adam was death In dying thou shalt dye or thou shalt dye the death Gen. 2.17 Now under the name of Death the Scriptures comprehend divers things A spirituall death in sin so are all Naturall men dead in trespasses and sins subject to externall miseries and deadly plagues Exod. 10.17 Externall afflictions upon the body so Paul 2 Cor. 1.23 the dissolution of mans externall and naturall life Gen. 35.18 Psal 146.4 The perdition of body and soule for ever All which miseries come in by the sin of Adam As the second Adam was the way letting in all good to mankind so was the first Adam the way or flood-gate letting in all miseries upon soul and body Object Some will object and say But how could Adam lose a spirituall life and so come under a spirituall death seeing he never had a spirituall life in God how could he lose that which he never had Answ Although Adam had never a spirituall life in God yet he had a spirituall subsisting given him of God free from sin and so capable of defilement For the truth is it is the internall part of man that sins the forme or body of man is acted by the guiding of the internall part so that Adam now dies in his spirit he hath neither power wisdome nor will to doe that which is well-pleasing to the Lord he hath not onely lost that wisdome will and power of acting in the first Adam but likewise of beleeving and so of applying that salvation tendered in the second Adam untill he spiritually and powerfully draw up the soul unto himselfe John 6.44 and so makes him not onely partaker of all that compleat righteousnesse wrought for him but likewise fulfils all righteousnesse in him Rom. 8.4 Or else mans misery may be considered under these three heads 1. A condition of death as you have heard In the day thou eatest thereof thou shalt dye the death that is death internall and death externall and death eternall without a meanes or a remedy preventing it 2. A condition of enmity I will put enmity between thee and the woman and between thy seed and her seed all unbeleevers which so live remain are in a state of enmity God hath not declared himselfe any other unto them and their nature is still at enmi●y with God 3. A condition of insufficiency to help themselves Adam was notable to help himself all that he could doe was to hide himselfe he could not deliver himself out of this condition neither are all the sons and daughters of Adam able to help one soule out of this condition if God help not Therefore this should teach soules made alive by Christ to admire mercy and to cry Grace Grace unto the whole work of God both in them and for them SECT IV. What is the meanes God hath apppointed for the recovery of man out of this condition THe meanes God hath appointed to deliver Man out of this condition is Jesus Christ and therefore promiseth Christ immediatly upon the Fall Gen. 3.15 Herein is Gods love manifested that hee leaves not man in his lost estate but gives forth his son out of his bosome that he might seek and save that which was lost and so deliver us from wrath to com Rom. 5.9 1 Thess 1.10 He is Jesus the Saviour and the alone Saviour of his people from their sins Mat 1.21 Acts 4.12 that is he is the alone way through which the Father brings down salvation to sinners and through which he drawes up soules to himselfe there is no other way of God down to the soul nor of the soul up to God but through Jesus Joh. 14.6 Quest What must Christ Jesus undertake and perform before the breach is made up and faln man recovered Answ 1. He must take the sinne and fault upon himselfe Isai 53.6 1 Pet. 2.24 He that knew no sinne was made sinne for us that we might bee made the righteousnesse of God in him 2 Cor. 5.21 Admirable mercy that when man had sinned and lost himselfe Jesus Christ who never knew sin either in act or thought must now take upon him the sinners sin and so be made as it were a lump of sin and this he did willingly of himselfe he bare our sins on his own body on the Crosse Christ took the whole sin of Adam and the whole world upon himself when Adam had sinned and all mankind him Adam and all must have died Christ takes the sin upon himselfe and so taking the sin upon himselfe he withall takes the curse and so undergoes the sentence of death The curse was In the day thou eatest thereof thou shalt dye the death Christ he

life answerable to those moral principles of nature left in man since his fall the substance of which Law was written in the heart of the first Adam and was contained in that Verbal word In the day thou eatest thou shalt dye the death Man having yet the principles of that Law remaining in him God having by the promised Messiah given a farther being to Mankind in the world hee gives forth the righteous Law more at large in the Letter that so his Creatures might have a rule in the letter to walk by and likewise might bee the more sensible of the losse of both that principle and power they had once in Adam given unto them and likewise with it gives though not the same power yet the same promise of external life in the Land God gives them 2 The Law was that by which sin came that is by which sin became sinfull For it is true had not God given a Law yet ' man would have been acting contrary to the pure mind of God therefore he giues a Law that sinne might become out or measure sinful and it was added because or transgression for where no law is there is no transgression For by the Law was the knowledge of sinne and so it was an Administration of death both in the hands of Adam as wel as Moses 1 Cor. 3 6 7. 3 The Law in the Letter was an Image or Character of that spiritual righteousnesse God intended to bring in by Jesus Christ Aas Adam was an Image of that spiritual perfection God intended to make his partakers of in the spirit by Christ So this Law in the Letter was a rule answerable to that moral principle of righteousnesse in Adam and a Character likewise of that spiritual righteousnesse that every beleever attaines in Christ the righteousnesse of the Law in the Letter was not that beleevers enjoy in Christ but that righteousnesse Adam injoyed in his state of innocencie It was not the righteousnesse of God but a Character of that righteousnesse holinesse and purity that all beleevers are made partakers of in the spirit It was not that righteousnesse by which God intended to give life and glory eternally but such a righteousnesse which had external promises annexed unto it For if there had been a Law given that could haue given life then righteousnesse had been by the Law Wherefore I coclude that the Law in the Letter was but a character of the spiritual righteousnesse of God which is the life of the Saints and that by which God never intended to justifie any to Eternity For the Law in the Letter killeth not justifieth but the spiit giveth life 2 Cor. 3.6 The Law was given to Adam in th Letter and Moses was he Minister of the Law in the Letter but Christ is the Minister of the Law in the spirit Therefore Moses saith himselfe A Prophet shall the Lord your God raise up unto you like unto me him shall you heare in all things Acts 3.22 23. Deut. 18.15 Object It is said Rom. 15.8 that Jesus Christ was the Minister of Circumoision Answ True hee was the Minister of it for the truth of God to confirme the promises made unto Abraham he was a Minister of it so as to fulfill the truth held forth in it So the word Minister Diaconos signifies God having promised Christ to come of the seed of Abraham he gives forth circumcision and divers other ordinances as Types representing him and he is the Minister of all to act and fulfill all and to bee the substance of all those types for the truth of God Else God had not been true in his promises neither had salvation been obtained either by the Fathers to whom the promises were made or the Gentiles who were a-farre off and likewise included in the promises Therefore hee was the Minister of circumcision for the truth of God to confirme the promises unto the Fathers and likewise that the Gentiles might glorifie God for his mercy Not so much a Minister in the giving forth of it but in the fulfilling of it which gives occasion to the Gentiles to rejoyce and praise the Lord. Object Paul applieth the words of Moses in the Law Deut. 30.12 13 14. Rom. 10.6 7 8. to be the righteousnesse of faith The righteousnesse of faith speaketh on this wise Answ It is true that Christ and the righteousnesse of the Gospel was included in the Law There was a literall or externall righteousnesse expressed in the letter to which were externall promises annexed but there was a spirituall and internall righteousnesse included which onely beleevers were made partakers of which was a righteousnesse brought in by Christ and obtained by faith which is the law in the Spirit or that spirituall righteousnesse of God that beleevers are made partakers of which is the second thing propounded what the Law in the spirit is Secondly the Law in the spirit or the spirituall righteousnesse contained in the Law as you have already heard is the righteousnesse of God which every beleever is made partaker of Note these two words for the more full clearing of it First that there was a spirituall righteousnesse included mystically in the letter of the Law which none ever saw into but those spiritually enlightned Paul had experience of it Rom. 7.14 For we know that the Law is spirituall but I am carnall The Law in the Letter was not spirituall For the same Apostle could say that he walked concerning the righteousnesse of the Law in the letter blamelesse Phil. 3. yet he call● it a fleshly walking If any man had cause of glorying in the flesh I much more And he saith he was alive once without the Law but when the commandement came sin revived and I dyed Rom. 7.9 alive without the Law in the spirit for he was not without the Law in the letter by that it was he judged himselfe to be alive he walked concerning that blamelesse but when the commandement came that is when the spiritual righteousnesse of the law was unfolded which was no lesse than the righteousnesse of God then he saw how short he came of that righteousnesse hee was yet but in the letter in the flesh and not in the spirit Then sin revived I died Secondly that this Law in the spirit is that spirituall righteousnesse of God that beleevers are made partakers of 1 Cor. 3.6 The letter killeth but the spirit giveth life The letter killeth the letter requireth an exact and perfect obedience which none was able to performe and so the very letter of the Law did kill So at first it killed Adam and all his posterity and so it killed the Jewes being given forth in a more large way for it was the administration of death but the Spirit giveth life viz. the Lord Jesus the spirit and substance of the Law both morall and ceremoniall for the first man was made a living soule to answer a morall righteousnesse the second was made a quickning spirit to give

dies the death that so he might free man from death and so Christ in bearing the sinne and the condemnation recovers man out of this lost and undone condition Two objectictions here need to be cleared Object 1. Whether Christ Jesus the second Adam bare the sins and so the condemnation of all men Ans First it is without question that he took the sin and fault of the first Adam upon him and so the sinne of the world of man whose nature was in him and so taking the sinne so the condemnation of the whole upon him else he could not have effected that work for which he came Object If Christ beare the sin and condemnation of all why then are not all saved Answ 1. All are in one sense saved that is with an externall salvation from the present curse and death pronounced and so the whole world have a being by Christ and a redemption a salvation a peace which it enjoyes by him a mercy that they are not sensible of Col. 1.20 Having made peace by the blood of his Crosse by him to reconcile all th●ngs to himselfe whether things in heaven or things on earth c. Note all things are reconciled What things The same that were made by him verse 16. All things partake of this reconciliation and peace Secondly all are not saved with an eternall salvation b●cause all doe not beleeve It is true that there was a salvation purchased from the externall part of the present curse for that present sin yet Adams posterity acting other sins draw on other externall judgements but there was likewise by the taking away of the present judgement or death threatned a prevention of the present execution of that eternall death included and so a spirituall and an eternall life by Christ obtained yet so as that none partake of it but beleevers so that although there be a salvation purchased by Christ and tendered unto all yet none are made partakers of this salvation but beleevers and none can beleeve savingly but those who are drawn up to the Father through the Sonne by a power above themselves who were known and beloved of God from everlasting the Father giving forth his Sonn● as a publick person making sa●is●action to the Law of Transgression rhat all mankind might bee brought under the tender of the Gospel that so upon beleeving they might be delivered from both the first covenant and transgression no man being indeed delivered from either but by beleeving all men remaining in the first Adam and so under the Law of transgression in the Spirit unlesse beleev●rs Christ having purchased an eternall salvation but keeps it in his own hand and dispenseth it in the Spirit to those to whom God gives hearts to receive both him and it so now nothing hinders the salvation of any man with relation to Christ a Saviour or Deliverer from the transgression and sin of the first Adam on Gods part externally all partake of it internally onely believers Hee is the Saviour of all but especially of them that beleeve And nothing on Gods part hinders the eternal salvation of all with relation to the purchase or price paid but only on Gods part his eternall purpose to draw up some into union with himselfe in ●is Son and leaving others to beleeve if they wou●d or could And from hence on the crea ures part being thus left onely a Christ tendered able to save them if they beleeve they being left of God having neither wi●l skill nor power to bele●ve perish everlastingly under the rejecting of the Gospel Object It seemes to be injustice in God to condemne the sin of all upon Christ and yet to condemne it upon the sinner too Answ 1. It was as easie for Christ being thereunto appointed of the Father to make satisfaction to the Law of Transgression for the sins of all as one Such was his excellent worth Secondly the spiritua●l and eternall part of it remains still with God in Christ and is handed forth to none but beleevers and so it remaines that there is no injustice in God to put such a worth in the sufferings of his Son that it is able to satisfie the law of transgression for all and able to save all that come to God by him and yet to condemne sinne even the sinne of the first as iwell as the rejecting of the second Adam n all those that refuse him seeing his eternall purpose in all was the setting forth of his Son as a peace-maker that so there might be a visible ground upon which the beloved of God might accept of peace and so come to enjoy that invisible union with the Father in the Spirit which he from eternity intended and likewise that there might be a visible rule of rejecting all who wilfully con●emne their own peace and so judge themselves unworthy of eternall life Quest Did Christ purchase life and love from the hand of the Father Ans Nay he did not purchase life and love from the hand of the Father but was a gift flowing forth from the Fathers love The death of Christ was not the cause efficient either of life or love but love in God was the efficient cause of the coming forth and suffering of Christ John 3.16 God so loved the world that he gave his Sonne Qu. In what sense then may Christ be said to deliver from wra●h 1 Thess 1.10 And to purchase his Church with his blood Acts 20.28 Answ 1. He delivers from wrath in a two-fold consideration First from that wrath and justice of God gone forth in a righteous law it being broken wrath is gone forth upon all because God is Truth and so in the letter wrath is gone forth upon all through Adams trnasgression and so all unbelievers in that sense are under wrath and there remain eternally if not delivered John 3. last 2. They are delivered from wrath with relation to their apprehension Never any soul comes savingly to Christ but he first makes him sensible of an estate of wrath and so every beleever may truly say They were once children of wrath that is in an estate of wrath under the Law of Transgression and so are delivered from wrath to come because if God had not from everlasting received them into the number of those written in heaven they must likewise have endured wrath to come Secondly He purchased his Church with his blood and so salvation for them under two considerations 1. He purchased his Church from the Law of Transgression God having said In the day that thou eatest thereof thou shalt dye Man eates and so should have died eternally had not God provided such a remedy therefore he gives his Son to purchase Man from that condition 2. He purchaseth His with his blood from wrath and condemnation in their own apprehensions Man being sensible of his lost condition must have something to satisfie his conscience therefore likewise the Father gives Christ and in both these not as the first and moving

Thessalonians were them so delivers it in the present tense when he might haue said rather to speake after the manner of men then they which shal be alive at his coming c. as in Revel the word might have run thus and so questionlesse it is to be understood then they that were beheaded for the witnesse of Jesus were raised or lived reigned with Christ as the sence of the former then they that shall bee alive at the comming of the Lord shal not prevent them which are asleep so that the spirit of God might as wel deliver a truth which is in the Present tense in the Preterpluperfect tense as a truth in the Present tense which was in the Future and yet is all to exercise the mind of him that readeth and to let us know there is mystery in the Gospel Secondly very few Saints have been beheaded in the litteral sence those that have dyed for Christ have dyed other deaths not beheaded therefore we cannot understand it in the letter but in the spirit The fourth particular propounded was what was meant in that the rest of the dead were not raised until the 1000. yeares were finished that is none that had beene bodily dead Saints or wicked good or bad were raised till after the 1000 years were finished and then you shall see the resurrection of all which is called the second resurrection The first is called a resurrection and the first resurrection because it shall be a resurrection from shame disgrace in the world And secondly it shal be a glorious resurrection in the spirit this first all the Saints have in some measure been partakers of it Thus it appeares that Christ shall have a Kingdome a glorious a spiritual One Quest But when shal this Kingdom be Answ 1. It is already begun in the spirits of Saints the Kingdome of Heaven is within you 2 I beleeve that the time of the 1000 years which is a more glorious estate in the spirit is not yet begun but the beginning of that time shal be when the 7 seales are fully opened and the 7 trumpets fully founded and the 7 vials powred forth they being but effects of each other the opening of the seales occasions the sound of the trumpets the sound of the trumpets occasion the vials the opening of the seales the unfolding of the mysteries of the Gospel which have been hid Rev. 5.1 2. As light breakes forth the trumpets sound the servants of Jesus preach forth the mystery of the Gospel the preaching of the mysteries of the Gospel in the power and puritie of it occasions the vials of wrath to fal upon the Antichristian estate both in the spirit and in the letter which work is now a doing Wait the Lords time and it wil come on apace But first we are yet like to be given into the hands of the little horn who changes times lawes the two witnesses are yet like to be slain to sydead 3 dayes a half and the woman cloathed with the Sun to be driven into the wildernesse for a little space a time times halfe a time the Beast with two hornes like a Lambe hath yet a little time to make use of his power perswading them that dwel in the Earth to make an Image to the first Beast and that none but those who own it shal buy or sel with them the Saints beheaded under the Altar to wait a little time before they be raised up to live with Christ 1000. years but it is not long the vision is for an appointed time in the end it wil speak and not ly it wil come and not tarry The first 1000. is almost past the second and third are coming on apace all the Nations and Kingdomes in the world wil come apace to be the Kingdoms of the Lord of his Christ and he shall reign for ever their lives shal be prolonged for a season a time and other Scriptures are alledged for the personal reign of Christ as the stone cut out of the Mountain without hands Dan. 2. that is the glorious power of Christ by weak meanes subduing all Antichristian enemies without his Saints all Antichristian things by his spirit within them So that in Dan. 7.10 the glorious company of Saints attending on Christ in the spirit which shal be fulfilled at the raising of the two witnesses up into heaven in the sight of their enemies Rev. 5.10 11. This is the first glorious work of the Lord Jesus in and amongst the Saints the Lord reigneth let the Saints rejoyce the Lord reigneth let the world tremble See Zach. 14.5 The Lord our God wil come and all the Saints with him that is Christ will come in the spirit and all the Saints shall appear gloriously in him A word of Application First if this bee truth that the Kingdome of Christ is a spiritual kingdome not of this world this may inform us how far besides the Gospel in the spirit and truth of it those men are who make the Kingdome of Christ to bee meerly political and a state Kingdom who turne the world by a humane power into the Church and Kingdome of Christ as they say Christ must have a worldly carnal Kingdome no better than the Kings of the earth enjoy or else he shal have none at all it savors exceedingly of the earth ere long thither it must return Secondly this should incourage the Saints to presse forward after the knowledge of God in the spirit that as the kingdome of Christ is spiritual and not of this world so may the Saints Kingdom likewise be in the spirit and so all their enjoyments may be spiritual enjoyments this is that will make the soule fat and wel-liking in the Lord fill the soule with joy peace which the world is not acquainted with their eyes never saw it nor their hearts conceived it neither are they like to see it unlesse the Lord make them spiritual SECT X. Of Death Resurrection Judgement and the state of the Saints after judgment eternally with God FIrst of death It is appointed for all men once to dye Dust we are and to dust we must return and therefore it behoves us to expect it All the dayes of mine appointed time wil I waite till my change come Death is certain although the time be uncertain it is that none are in a common and ordinary way exempted from unlesse those Saints who are alive at the last coming of Christ they shal be changed in a moment in the twinkling of an eye 1 Cor. 15.51 52. and so shall bee caught up in the spirit to meet the Lord in the Ayre 1 Thes 4.17 Secondly of the resurrection That there shal be a resurrection of the body at the last day is evident Iohn 5 28 29. Iohn 11.24 with 1 Cor. 15. throughout Rev. 20.12 13. although this truth is by some denyed and by others too carnally looked upon some thinking that our