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	sinner_n	4,170	5	8.5086	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65924	A vindication of the doctrine of Gods absolute decree and of Christs absolute and special redemption. In way of answer to those objections that are brought against them by Mr. Tho: Pierce, in his treatise, entituled, The divine philanthropy. By Tho: Whitfeld, minister of the gospel.	Whitfield, Thomas, Minister of the Gospel.	1657 (1657)	Wing W2011A; ESTC R222306	60,986	90

salvation is here fastened onely to believing and neither believing nor salvation to the man Object 6. Rom. 5.18 As by the offence of one man judgement came upon all to condemnation so by the righteonsness of one c. Here Christs righteousness is made of equal extent to Adams sin namely such as reacheth to all Answ 1. The Apostle doth here parallel Adams sin and Christs righteousness not in regard of their equal extent to all men in the world but to all their posterity As Adam by his sin conveyed sin and death to all his posterity so Christ by his Sufferings and Obedience conveys Righteousness and Life to all his posterity to all the faithful to all true believers who are called his seed Isa 59.21 and his children Heb 2.13 If there had been another generation of men that had not arisen out of Adams root they had not been involved in the guilt of Adams sin so there being a generation of men that never sprung out of Christs root that were never branches of that blessed Vine they shall never have part in those peculiar benefits which he hath purchased for his children for his seed and posterity for the members of his own body of whom onely he is the Savior Eph. 5.23 2. By this Argument all men should have Righteousness and Life and so all men in the end should certainly be saved for the Apostle saith expresly in this place that as by one mans sin condemnation is come upon all so by the righteousness of one the free gift came upon all to the justification of life Object 7. The covenant of grace is universal made with all mankinde therefore Christ died for all for he is the foundation of this covenant Answ 1. That the covenant of grace is universal can never be proved for how can Pagans and Infidels who never heard of Christ or covenant be said to be in covenant of whom the Apostle saith that they are without God in the world and are strangers from the covenant Eph. 2.12 2. In the first promise wherein the covenant of grace is held forth there is a direct distinction as hath been shewed betwixt the seed of the woman and the seed of the serpent the promise being made onely to the seed of the woman namely to Christ and those that should be born of him Heb. 2.13 3. The Apostle saith that the promise wherein the covenant was comprehended was made to Abraham and his seed not to seeds as speaking of many but to thy seed as of one that is Christ Gal. 3.16 Now if the covenant be made onely with Christ mystical head and members as here it must be understood because the promise is made not onely to Christ but to Abraham it is not made with all men all men are not Abrahams seed all men are not members of Christs mystical body but onely believers both of Jews and Gentiles these onely make that one seed 4. In the covenant of grace the Lord promiseth all those with whom he makes this covenant that he will give them a new heart and a new spirit that he will put his laws into their inward parts and write them in their hearts and this promise is made absolutely and without condition and therefore shall certainly be fulfilled to all those to whom it is made but all men have not new hearts and spirits given unto them therefore all are not within covenant neither is the covenant made with all Object All that are visible members of the Church that have received the Seal of the Covenant and do still own it are in covenant but many of these are ignorant or prophane and wicked therefore all that are in covenant have not new hearts and spirits given unto them neither is the law of God written in their hearts Answ The covenant of grace may be considered two ways either in regard of the outward dispensation and outward priviledges attending it or in regard of those inward graces which are the proper effects of it In regard of the outward dispensation and outward priviledges belonging to it all visible members of the Church may be said to be in covenant but in regard of the inward graces which are the proper effects and priviledges he longing to the covenant of grace those cannot be said to be in covenant who alway remain destitute of them As Abraham had a carnal seed who received circumcision which was the Seal of the covenant and did partake of other outward priviledges belonging to the people of God and a spiritual seed namely such as were of the faith of Abraham so he hath still No man can be said to be in covenant further then he knows it and professeth conformity to the conditions of it wicked men may have the covenant made known to them and make outward profession of conformity to it and so have communion with the people of God in all outward ordinances and enjoy all outward priviledges together with them but they cannot properly be said to be in covenant not partaking of the most essential parts of it of those great graces of Justification Sanctification and of Salvation in the end Object 8. The Apostle Peter speaks of such as denied the Lord that bought them 2 Pet. 2.2 therefore Christ hath died for wicked men that perish in the end Answ The Scripture sometimes speaks of things not onely as they are but as they seem and appear to be as they are in the judgements and opinions of men Thus our Savior having said in one place that to him that hath shall be given and from him that hath not shall be taken away even that which he hath Mat. 13.12 in another place shews his meaning saying That shall be taken away which he seemed to have Luke 8.18 and in this sense he speaks when he saith that the whole have no need of the Physitian but the sick and that he came not to call the righteous but sinners to repentance And thus it is said of king Ahaz that he sacrificed to the gods of Damascus that smote him 2 Chr. 28.23 they did not so indeed but he thought they did so they seemed to him to do so and therefore the Scripture speaks of it accordingly and so it is spoken in this place these men had the knowledge of Christ and made outward profession of him and his Religion and therefore seemed to be such as were bought and redeemed by him but they were not so indeed FINIS

5.45 but his special Grace and Mercy he extends onely to those who are the proper objects of it namely those whom he hath chosen to be vessels of Mercy Why may not God have his Favorites as well as Kings have theirs Hence it is said that he will be gracious to whom he will be gracious Exod. 33.19 which argues that he will not be gracious alike and there are some spoken of in Scripture who were made to be taken and destroyed 2 Pet. 2.12 who before of old were ordained to condemnation Jude 4. therefore all are not alike objects of mercy And herein appears the excellency of free Grace and special Mercy namely in regard of the peculiarity of it it is as rare as precious it were no great priviledge to be Favorite of a Prince if all Subjects were favored alike or none were favored but according to their deserts therefore special Grace is not confusedly scattered amongst all by a general offer take it who will but confined to a few hence Christs people are called a peculiar people Titus 2.14 and his flock is said to be a little flock Luke 12.32 and though the number of Israel be as the sand of the sea yet a remnant onely shall be saved for the Lord will finish his work and cut it short in righteousness Rom. 9.27 28. Object Cap. 3. page 83. But for special Grace Mr. P. tells us It is so called because it serves ad speciales habitus actus to every habit or act or thought of good that is done by man Answ This is such a notion of special Grace as I think but few have been acquainted with but let him tells us whether these special acts and habits be effects of that special Grace which is given to some onely to such whom God loves with a special and peculiar love or imparted to all men indifferently If the former then it is called special in reference to some special persons to whom it is communicated and those special effects which it produceth in these more then in others If the latter which Mr. P. seems to intend what a choice and special Grace hath he found out for us which is bestowed as largely upon Judas as upon Peter upon the damned in hell as those who are saved in heaven When Judas preached and cast out devils he did it by a Grace that served for those special acts and habits whereby he was enabled to do these things When others called Christ Lord Lord yea not onely made an outward profession of him but prophesied and cast out devils in his name they did it by vertue of a Grace that served for these special acts and habits yet Christ will say to them at the great Day I know you not depart from me ye workers of iniquity Matth 7.22 What comfort can a man take in such a special Grace as he may carry with him to hell Doth not Scripture-language found in another kinde of strain then this as when our Savior gives thanks to his Father that he had hid the mysteries of his kingdom from the wise and prudent and revealed them to babes Matth. 11.25 and tells his Disciples that it was given to them to know the mysteries of the kingdom of heaven and not to others cap. 13.11 and the Apostle Not many Wise not many mighty not many noble whom God hath called 1 Cor. 1.26 and saith of himself that when he was a blasphemer and a persecuter yet he found mercy and the grace of the Lord was exceedingly abundant towards him 1 Tim. 1.13 14. Object 5. A fifth Objection which makes a great noise is That this Doctrine cannot stand with the truth of God for he hath said He hath no pleasure in the death of wicked men and confirms this with an oath Ezek. 33.11 and saith expresly That he would not that any should perish 2 Pet. 3.9 Answ 1. For that place of Ezekiel the answer is by distinguishing of that which is called in Scripture by the name of the will of God It signifies either his secret will or his revealed will the will of his purpose or the will of his precept and command this place is not to be understood of the will of his purpose which onely is properly his will but of the will of his precept or command whereby he enjoyns men to do those things that tend to life and to decline all those things that tend to death and therefore may be said not to will their death especially all his outward dispensations towards men tending to the same end with his command namely to procure life not death Object Against this Mr. P. replies That the revealed will of God or the will of his command is propriè voluntas properly the will of God for the whole word of God revealed in Scripture is properly his will Answ For answer of this two things are needful to be proved First That the revealed will of God or his command is not properly his will Secondly That all those whom God wills to be saved voluntate propriè dicta● with the will of his purpose with his internal will are or shall be certainly saved 1. For the first when two things are attributed to God that are contrary one to the other both of them cannot possibly be taken properly as when it is said that it repented the Lord that he made Saul king 1 Sam. 15.11 and that the Strength of Israel cannot lie nor repent verse 29. Both these cannot be taken properly for then there would be a contradiction that onely therefore is to be taken properly which agrees to the nature of God he is unchangeable and therefore cannot repent the other is to be taken figuratively he is said to repent because he doth the same thing that a repenting man he changeth his action as a repenting man doth he never changeth his minde So when it is said that God wills not the death of a sinner and that he hardens whom he will and makes some vessels to dishonor Rom. 9.18.21 Both these cannot be taken properly therefore that must be taken properly which agrees with the nature of God and the other to be taken figuratively now it properly agrees to the nature of God that his will should be accomplished because he is Omnipotent therefore when he is said not to will the death of a sinner and yet many sinners die everlastingly this cannot be understood of his will properly taken namely the will of his Purpose and Decree but of the will of his precept and command and of his outward dispensations towards men all which in themselves tend to the preserving from death 2. The same name cannot be properly given to two things whose nature doth really differ as for instance when Christ saith Let the dead bury the dead this cannot be properly taken in both places because in the first it is spoken of those who are spiritually dead in the other of those who are naturally dead Now that the

will of Gods purpose or his internal will and the will of his precept and command do really differ in their own nature is thus proved 1. The will of Gods purpose or his internal will is eternal all his Decrees are from everlasting but his commands are given forth in time the commands belonging both to the moral and ceremonial Law were not given out till the world was above two thousand years old and the word of the Lord came to the Prophets at several times yea there was a time when there was no Scriptures or written word of God 2. The Will of Gods purpose is immutable and unchangeable The counsels of the Lord stand for ever and his thoughts to all generations Psal 33.11 but his commands are mutable as we see in the example of Abraham who received a command to kill his son which afterwards was reversed and in all the precepts of the ceremonial Law 3. The will of his purpose cannot be resisted Who hath resisted his will Rom. 9. The will of his precept is dayly resisted by wicked men and too often by his best servants 4. The will of his purpose is alway fulfilled he doth whatsoever he will but the will of his command is not so This is the will of God even your sanctification 1 Thes 4.3 yet all men are not sanctified 5. The will of his purpose is an act within himself and therefore not really differing from himself the will of his command is something proceeding from himself so that these do as really differ as the Creator and the Creature the one being eternal immutable and irresistible the other temporary mutable resistible The command indeed by a Metonymy is called the will of God because sometimes not always it shews what the will of his purpose is yet it is not nor cannot be properly his will upon the grounds before named neither doth it follow hence that there are two wills in God but onely that there are two things that are set forth by one and the same name which is very usual in Scripture Neither doth it follow that one Will of God is contrary to another for contraria must be ad idem but these are not the same but do really differ as hath been already proved True it is that God doth properly will to give forth such and such commands but his will and purpose is one thing and his command another really differing from it Thus much to shew that Gods revealed will his precepts and commands are not properly his will 2. For the second thing namely That all those to whom God wills salvation voluntate propriè dicta with the will of his purpose and decree shall most certainly be saved needs no great proof for this will of his being an immutable irresistible omnipotent will it must needs take effect Our God is in heaven and doth whatsoever he will Psal 115.3 Whatsoever pleased the Lord that did he both in heaven and in earth Psal 135.6 There are two principles onely needful for producing any effect potentia voluntas and where these concur the effect must needs follow If God doth really and internally will and desire the salvation of men what should hinder the effecting it since his power is answerable to his will If mens power were answerable to their will they would do any thing that they have a minde to If it be said that he wills it conditionally 1. This conditional will hath been already refuted and it hath been shewed that conditions belong not to Gods will but onely to the execution of it 2. If he really wills the thing he is able to work the conditions to work effectual faith true repentance and other graces in all as well as he doth in some But that that place in Ezekiel and other like places cannot be understood of Gods will properly taken as Mr. P. confidently asserts may be proved 1. Because then this Scripture would cross other Scriptures for here it is said that the Lord hath no delight in the death of a sinner and elsewhere it is said that he would rejoyce over wicked men to destroy them and root them out Deut. 28.63 and he would laugh at their calamity and mock when their fear cometh Prov. 1.25 which expressions shew that these things are not against his will 2. These things are works of his Justice and his Justice being an attribute as essential to him as his mercy he must needs be well pleased not onely with the works of his Mercy but of his Justice for all his works are well pleasing to him 3. He is well pleased with all things which make for his own glory but at last he shall have much glory from the just destruction of wicked men 4. If a desire of all mens salvation be properly in God then it is perpetually in him then when wicked men are damned in hell he still continues to desire their salvation and for want of enjoying his desire he is hindred from enjoying full felicity for what is full and perfect felicity but a full and perfect fruition of all our desires so that so long as wicked men suffer pains in hell God cannot enjoy full felicity in heaven but rather suffers some kinde of trouble and disquiet for it is a troublesome thing for one to have that perpetually withheld from him which he earnestly desires These are monstrous consequences yet such as directly follow from that doctrine which teacheth That when God saith he hath no pleasure in the death of a sinner this must be taken properly without any figure To conclude there is this difference betwixt these two wills that God by his secret will and purpose determines what himself will do by his revealed will declares to us what is our duty to do Quest But may God command a man to do that which he doth not intend he shall do Answ He may for commands are not onely for performance but for tryal thus he commanded Abraham to kill his son when he did not intend it should be done Gods commands are not alway given to declare his secret intentions but to be the rule of our actions yea he may by his outward dispensations carry himself in a differing yea in a contrary way to his inward intentions He by his Prophet bade Hezekiah set his house in order for he should die Isa 38.1 when he did not intend he should die till divers years after He sent Moses to Pharaoh to command him to let the people go when at the same time he tells him that he would harden Pharaohs heart that he should not hearken to him Exod. 7.2 3 4. It is not necessary that finis operis operantis should be alway the same in God The Preaching of the Gospel in its own nature tends to life and salvation but it is not necessary that God should intend the salvation of all those to whom the Gospel is preached for then it could not be a sweet savor to him not onely