Selected quad for the lemma: death_n
Text snippets containing the quad
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A92967
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Christ under the law with the times of the Gospel, and fullness thereof.
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Sadler, John, 1615-1674.
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1664
(1664)
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Wing S274; ESTC R227055
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102,835
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92
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leave him for Ever I believe in part From that he saith of the Ostrich and her cruell folly to her Eggs and of the Bears Dragons Ouls and worst of Creatures to their young Ones and of a Woman to the Son of her womb And yet she may forget but I cannot For I have Graven thee on the Palmes of my hands And was not Adam Graven on his heart Or Rooted in it But yet more from That he Is. For God is Love and Vnchangable Love And having Loved himself and his own Image he Loved it to the End and for Ever And if That Love could not hold him to Adam in Innocence It may be hard to know or believe his Word can bind him so to any Creature but he may desert it in the best estate attainable Seeing it is very hard to Vnderstand his Word or any Verbal Promise or to plead it so with him as to oblige him by it If his own heart do not more hold him to Good and Goodness Then All Outward Words and Promises Or at least then Any Creature can do by Them And although Eternal Love might be Eternal Hatred unto Sin which in the mother Language speaketh Hating As their Hate is also Sin Yet That also might be a Better argument why God should Keep him From Sin then why he should Leave him In it For by this it seemeth God is Love and no Hatred only that he Hateth Hating and Putting away Love Thinketh no Evil is not Easily Provoked Suffereth Long Endureth All Believeth All or Hopeth All Beareth All and doth not only Cover a Multitude of Sins but as Solomon saith It shall or will Cover All Transgressions For it is the Glory of Man to Pass by Transgressions And the Glory of God to Cover a Matter And most of all That which his pure and Holy Eyes cannot endure to see And if nothing could preserve him From Sin Or excuse him In it Yet there might be somewhat found to Intercede for the Sinner or to distinguish between his Sin and his Person Who at best was but As a Little Very Little Infant Vnto God And when a Sinner yet His Off-spring and His Image still so remained As a man And So Owned by God to Noah Yea and our Saviour bids them All say Our Father For we Are His Off-spring still and he is the Father of our Spirits Yea and Man that before the Fall was but the Image of God is now called The Image and Glory of God I must not dispute or enquire How Man came to Fall or God to Change his State or Place before the Fall Or to abridge him of somewhat he seemed to Grant before When he gave him All Trees for his food But then came and forbad the Tree of Knowledge Which yet haply may be meant of some other kind of Knowledge then is commonly taken Nor can I determine What God meant by That In Dying thou shalt Dye Seeing even Since the Fall also Job describeth Death as That which might be Loved More then Life And the Wisest man asserts the Day of Death is Better then of Birth and God might set the Cherubins in Love to keep us from That Tree which would have made us Live for Ever notwithstanding All the Threatening of Death Which it seemeth was not so certain but that a Tast of the Tree of Life might have Turned it into Life Eternal But Eternity it self may be a Burthen to One that is Vnhappy In his Life and Being So that it might be an Happiness to Dye And the words Threatning Death to Adam are no worse then God used to David of his Little Child or Other Children of God which sure was not Eternal Death And to Good Hezekiah It was added also Thou shalt Dye and shalt not Live and yet he did not Dye but Live And to Ezekiel God hath said When I say or shall say to a Wicked Man In Dying thou shalt Dye the very words Threatened to Adam yet if he Turn and Repent he shall surely Live he shall not Dye And sure we may hope God meant no worse to Good and Holy Adam in Innocence then he Professeth that he meaneth To a Wicked Man in Wickedness To whom yet the Threatning is but on Condition and he addeth an Oath That he taketh no Pleasure in the Death of a Wicked Man and less in the Death of a Righteous man As Adam was in Innocence And yet he let him Fall To draw out Attributes which could not well appear on Holy Happy Objects Or in a word to Love him More Or draw delight and self complacence which may seem a kind of selfish Love to Better Higher that is Lower yet more Noble Love of Pity and such Tender bowels of compassion as could not be shewed But to Miserable Objects Shut up under Guilt through Vnbelief that so he might have Mercy on them which can appear Only in Misery By which Eternal Wisdom did Contrive at once to Propagate it self and Magnifie its Love So that it now can Truly Love a Loveless Object with the same or a Better Love then he Loved Adam in Innocence That I say not Jesus Christ himself Who saith a Little Love can love a Friend or One alike and it may be Less to Love One Lovely Fair and Kind For Sinners can do This and Hypocrites Nor did he Only defer his Anger For his own Names Sake But that Himself might be the Great Example and Pattern of All Long-suffering and Goodness which he knew Great enough to Conquer All Evil He would not Let the Sun go down upon his Wrath. But on the very same Day in which Adam Fell Vnder the Law God brought out the Gospel and the First Gospel Promise whence some think the Same Day of the Jewish year was both the Great Fast for the Fall and the Feast of Atonement or Expiation For as the Wise woman of Tekoah summed up the Gospel God is no Accepter of Persons But he Still Deviseth Means or Devices that his Banished or those that might be so do not Perish From him who still Hateth Putting away And he Then Devised such a Way as Far surpasseth all our thoughts and Then our Words are like to Darken Counsel without Knowledge Yet there is a Spirit that can make us know the things which are Freely Given us of God The Poets have a Tradition that when the Gyants Rose and Fought against Heaven They could not be Conquered but by the help of some Mortal Man and so the Gods asked avd of Hercules Who slew one of the Greatest Gyants but he soon revived again and waxed Stronger then before Till Minerva Caught him and threw him out of the Moon and so he dyed This and that they have of Hydra and of Python and the Serpent slain by Cadmus or others may be grounded on the First Gospel Promise Vpon the fall The Seed of the Woman shall Break the Serpents Head And yet not by its own Strength or Wisdom but
to hear him speak by Mases when they could not hearken for the Anguish of their hearts But I have seen I have seen Ephraim yea and seen his Frowardness also but I will heal And when the Poor want and cannot Cry For their Tongue Cleaves to their Mouth I will open a fountain in the Wilderness As of old I did to Hagar But we must see This also to be part of the Law that so we may lay it on Christ and plead it with him And God did not onely shew us This in his own Bowels Promising to Comfort All that mourn and to Replenish Every Empty Soul and Every sorrowful Heart on which the Prophets sleep was sweet to him But it was so in his Heart that now it is also a part of the Law Which is but an Image or shadow of the Heart of God Beware there be not a Thought in thy Wicked bea rt against thy poor Brother Saying so or so But then shalt sure'y Lend and Give him enough or sufficient for his want and yet not a word of Asking Make thy shadow as the Night in the midst of Noon Hide the out-casts and bewray not him that Wandereth Be a Covert from the Face of the Spoyler Let mine Out-casts Dwell with Thee O Moah As alluding to Davids bringing his Parents Vnto Moah till he knew How God would deal with him And again Is not This the Fast that I have Chosen to loose the bonds of Wickedness and to undo the Heavy Burthens and to let the broken go Free and that ye break Every Yoke Is it not to deal thy Bread to the Hungry and that thou bring the Poor afflicted or cast out into thy House and when thâ—u seest only seest the Naked that thou Cover him and that thou hide not thy self from thine own flesh If thou draw out thy soul to the Hungry and satisfie the afflicted soul Then shall thy light arise in Obscurity and thy Darkness as the Noon day and the Lord shall Guide thee continually and satisfie thy soul in Drought and thou shalt be like a Watered Garden whose waters never fail or lie and from Thee shall be They that shall build up the old waste places and thou shalt be called the Repairer of the Breach One of the Sweetest places in the Bible As lying on our Saviour also when ever he Sees Vs Want For there is not a word of Asking but of Want When thou seest the Naked that thou Clothe him and hide not thy self from thine own flesh and may we not plead it with Christ Is not He Vnder This Law also That He Hide not himself from his own flesh or from That which is Lost or As Holy men cryed in the Scripture O Lord behold mine Affliction And again See O Lord and consider for I am become Vile I am full of Confusion O see my Affliction Or as Hezekiah O Lord I am Pressed Very Hard but Vndertake for me Or be my Surety and Mediator which is clearly spoken to Christ And so David cryeth out Iniâ—uities Prevail Over me But Thou shalt Thou shalt make Atonement or Expiation as the word signifieth Clearly spoken Unto Christ And so again Be surety for me and strike Hands for thy Poor Servant And the Disciple whom our Saviour loved tells us that If a man see his Brother in Wam he must not stay for Tears or Prayers but if he do but see him in Wam and shut up his Bowels How doth the Love of God Dwell in such a Man And again If any man see his Brother sâ—n a sâ—n which is not unto Death He shall Ask it is not left at pleasure but commanded He shall Ask and he shall give him Life A sweet Promise As God bid â—liphaz Go to Job and promised that He should intercede and my Servant shall pray for you and I will accept him Which we should Press on Him that was Typified out by Job Telling him that God hath Promised that He shall pray and He will Hear him for us And when Job prayed for Them God turned His Captivity and Healed Him and Them also And so Here He shall Ask and he shall Give him Life And though he say not He shall Ask for Him that sinneth unto Death Yet he doth not forbid him but only saith I say not that he should pray for such As Christ I say not that I will pray for you And when men do not only Trample Precious Pearls but Turn and burn and Tear those that bring them As they fall out of Others Teachings So they may do Out of their Prayers also that I say not Out of Christs Intercession Which is much in the hearts of his People and I wish and beg and Value This for me and mine Above the World And once a Father told me You may Hope or Know that Others Pray for you when you do Pray for them But we see the Prophet Jeremy praying most sweetly Then when he was forbidden to pray For that People And our Saviour had a Great Portion Given him for pouring out his Soul for sâ—n and making Intercession for Transgressors And the Great Command He ever received from his Father was to Ask Souls of him For it was not only permitted but Commanded As the Great Character by which he should be Known and Owned to be the Son of God And so it is in us also For when ever God begers a Son he gives him a Crying Praying Spirit As if he said Thou art My Son This day have I begotten Thee Nâ—w Ask of Me and I will Give thee Even as Abraham blessed God for Giving him one Great Victory by saying Lord God what wilt thou Give me However it is very Clear It was so required of Christ and expected from him As the Sâ—n. So that here we may Plead he must be More Faithful then Moses Who was Faithful indeed as a Servant But Christ As a Sâ—n. And his Great Work As a Son was This Ask of me and I will Give Thee And it was not only Commanded but written in his heart as himself saith in the 40 Psalm that he should do the Will of God and his Great Will is that he Ever be Asking Souls and what he doth Once in This he doth still and for Ever So that he is Ever Asking and Ever Receiving from his Father and ever Giving Out and This Last he counts his Greatest Happinesse For it is a More Blessed thing to Give then to Receive And he very much disappoints his Fathers End and Ayme in Sending him into the World or Raising him up from the Dead If he be not Very much in Asking of his Father For it is the Only Command he layeth on him when he brought him forth Aske of Me and I will Give thee All Nations and the Vtmost ends of the Earth And That of Solomon Open thy Mouth for the Dumb in behalf of All Appointed to Destruction was but a little Branch of the Great Law of God to Christ