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	sin_n	sin_v	19,442	5	9.9710	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80622	The grounds and ends of the baptisme of the children of the faithfull. Opened in a familiar discourse by way of a dialogue, or brotherly conference. / By the learned and faithfull minister of Christ, John Cotton, teacher of the Church of Boston in New-England.	Cotton, John, 1584-1652.; Goodwin, Thomas, 1600-1680.	1646 (1646)	Wing C6436; Thomason E356_16; ESTC R201141	171,314	214

the Jews were broken off onely for their want of actuall believing the Gospel and for their opposing of the same simply For Stephen beareth witnesse against them they had resisted the holy Ghost from the days of their Fathers And that there was none of the Prophets but whom their Fathers had persecuted as themselves had also betrayed and murthered the Lord Jesus Acts 7.51 52. But yet after all this actuall unbeliefe in Christ and their opposition against Christ the Apostles still kept communion with them as the Church and people of God as hath been shewed above Acts 3.1 13.15 26. untill they did not onely not believe and actually oppose the Gospel but wilfully and obstinately malignantly and blasphemously resist and persecute the cleare light of the Gospel Act. 13.45 46. And as upon the Parents actuall malicious persecution of the Gospel not onely themselves but their children also were cast out of the Covenant who had yet no hand in their parents blasphemy and persecution so the Gentiles upon their actuall believing and profession of the faith they were received into Covenant and by like proportion their children also who did not expresse their actuall faith for receiving in ●o more then the children of the Jews did expresse their actuall unbeliefe for their casting off Againe it is not true that you say the Word condemneth none but for actuall sinne For by the offence of one to wit of the first Adam judgement or guilt came upon all men to condemnation Rom. 5.18 And by that one man sinne entred into the world and death by sin and so death passed upon all men even upon them that had not sinned after the similitude of Adams transpression to wit actually and of their owne accord as Adam did Rom. 5.12 14. And whereas you say the Word doth not justifie any but with respect to actuall faith There is an ambiguity in your word actuall faith for actuall faith may be meant either faith actually indwelling in the heart or faith actually expressing it selfe in some acts or fruits of profession If you meane actuall faith in the former sense it is true what you say but nothing to the purpose For though God doth not justifie any but with respect to actuall faith yet many are within the Covenant whom God doth not justifie else all the house of Israel whose carkasses fell in the wildernesse and with whom God was not pleased had been all of them justified for they were all in the Covenant If you mean actuall faith in the latter sense your speech is untrue For God doth justifie many whose faith doth not actually expresse it selfe in fruits of profession For they who are filled with the holy Ghost from the wombe as John Baptist and Jeremy were they are sanctified And they who are sanctified are also justified And yet their faith did not at that age expresse it selfe actually in fruits of profession Neither is it a commodious or true speech that as every mans owne faith in Christ enrights him to life so every mans owne faith in Christ enrights him to the priviledges of life For faith it selfe is the life of the soule the just man liveth by his faith and is it a convenient speech yea is it not absurd to say faith enrights to it selfe But what is it that enrights to faith and and so to life by faith Is it not the Covenant of grace by which God hath promised to write his Law even the Law of faith as well as of all holinesse in the hearts of the chosen children of his Covenant Jer. 31.33 As for the priviledg●● of life if you meane justification glorification and the saving mercies of the Covenant your speech is true every mans owne faith enrights him to them but that is nothing to the purpose For many have had right in the Covenant who yet have fallen short of the sure mercies of the Covenant But if you meane by the priviledges of life the Covenant and the seale of it it is not true that every mans faith and none else enrights him to such priviledges of life For the faith of Abraham enrighted Ismael and the saith of Isaac enrighted Esau to the Covenant and to the seale thereof Circumcision and not their owne faith which they never had Silvester The generall scope of the Apostles discourse in this 11 Chapter to the Romans is concerning the breaking off of the Jews and the occasion thereof as also their calling by the Gospel Now the Jews were the people of God in a twofold consideration First as a Nationall people descending from the loynes of Abraham by naturall generation after the flesh Secondly some of them God owned in a more speciall manner with reference to his gracious Covenant made with Abraham and established with Isaac and his seed after him for an everlasting Covenant which cannot bee the estate of the whole Nation for then all of them had been in a true saving estate of grace and so all saved or else fallen from grace But in this whole body there was a Church consisting of an holy Assembly of Worship and Worshippers a spirituall state all the whole body with these held ●●mmunion together because God tooke into one body that whole Nation for his own people And all these springing out of Abrahams loynes did assume to themselves an equall right and priviledge in Gods gracious Covenant made with Abraham and his seed supposing God had bound his Covenant generally upon him and his seed in his naturall generation after the flesh But God respected in the same onely his chosen in Christ with whom hee confirmed his Covenant with Isaac in reference to Christ Gen. 17. Gal. 3. Whom in Gods owne time he calleth to the faith and these the Apostle ever defends against the generall rejection of that Nation For though such were rejected as were not elected yet this made not the promise of God of none effect to those who stood firme in the Covenant by grace in Christ Jesus as branches in their root which grace the ●●st opposed and were cast off for their unbeliefe And when the fu●nesse of Gods time is come to call them to beliefe they shall be received againe into their former estate as alive from the dead as Rom. 11.23 24. Luke 15.24 Therefore the Apostle after hee hath proved the rejection of the Jews hee labours to make good the faithfulnesse of God in his promise of grace and the effectuall power of the Gospel in the saving effects thereof in such as believe through grace though the Jewes in their Nationall respect were rejected and few of them gained to the truth And hee giveth a reason of it thus Though the Jewes were all of them under an outward forme of profession of Gods name and truth yet there was but a remnant whom hee approved of in the Covenant according to his election of grace unto whom the promise of life did belong Rom. 11.5 7. Now to these Gods speciall care