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	soul_n	5,612	5	5.5561	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49258	A treatise of effectual calling and election In XVI. sermons, on 2 Peter 1.10. Wherein a Christian may discern, whether yet he be effectually called and elected. And what course he ought to take that he may attain the assurance thereof. Preached by that faithfull servant of Christ, Mr. Christopher Love, late minister of Laurence Jury, London.	Love, Christopher, 1618-1651.; Calamy, Edmund, 1600-1666.	1655 (1655)	Wing L3179; ESTC R217684	182,116	237

and this Divines call universal redemption Now against this I shall lay down several Scriptures and then take off the objections that seems to strengthen this opinion First for Scripture In the Epistle of Jude vers 3. you read of some that were ordained of old to condemnation Therefore sure all could not be saved 1 Thes 5.9 Some men are appointed to wrath but we to obtain salvation through Jesus Christ Therefore all men could not be within the purpose of Gods first intention to save Matth. 22.14 Many are called but few are chosen So Rom. 11.7 The Jewes did not obtain what they sought for but the elect obtained it and the rest were hardened 2. Tim. 2.20 There are vessels of honour and vessels of dishonour The Scripture makes it a discriminating act in God that some he chose to life and others from eternity in his counsel he chose to wrath and condemnation And these Scriptures will fully overthrow this opinion And indeed the very word chusing confutes it which intimates a taking off some with an overlooking of others But now let us view a little the Arguments of Script●●es they abuse to strengthen this unsound opinion of theirs ur One is 1 Cor. 15.22 As in Adam all died even so in Christ shall all be made alive Now say they Every man did die in Adam every mothers childe by Adams fall became subject to death even so in Christ shal every man be made alive the Lord did intend that every man should have benefit by Jesus Christ Now to take off this I shall answer it in shewing you the true intent and scope of this Scripture This universal phrase of making alive hath not reference to the saving of the soul but to the resurrection of the body And so the sence is this That as in Adam by vertue of his sin every man came to die a natural death So in Christ shall all be made alive that is so by Christs power shall every man rise from the dead And if you aske how I make that appear to be the intendment of the Text. I answer the words themselves will make it plain Vers 11. It is said By man came death by man also came the resurrection from the dead that is as by that man Adam came death so by that man Christ shall come the resurrection from the dead for as in Adam all died c. so that here you see this is brought in as a proof of the 21. verse Intimating that this being made alive hath no reference to the life of the soul but onely to the Resurrection of the body that as Adam by his sin brought death to all men so Christ by his power shall raise all men from the dead every man in his own order However should this be granted that this making alive should have reference to the life of the soul it would bear no more but this that all that are damned are damned as in Adams loines and all that are saved shall be saved as in the loins of Jesus Christ And so make nothing at all to prove this which they call universal election Another Scripture undeniable they think is Rom. 11.32 where it said God hath concluded all men under unbeliefe that he might have mercy upon all Now say they If God did do an act to make men see their unbeliefe and did intend by this action to have mercy upon all then God in his counsel intended to save all Now to this that he might have mercy upon all I answer This phrase all is not to be taken in an unlimited sence that God shut up all men in unbeliefe that is God made all believers see their own misery that he might have mercy on all them that believe And if you ask how I prove this to be the meaning of the Text I answer The Scripture makes it clear Gal. 3.22 The Scripture hath concluded all men under sin The very words forequoted But what 's the limitation Shall all men be saved No For mark the next words The Scripture hath concluded all men under sin that the faith of Jesus Christ should be given to them that believe Now though Paul doth not say thus to the Romans yet the words being the same the Restriction holds good in both places So that it is clear That he might save all or have mercy upon all It is not meant all universally but all with limitation of Paul here all them that believe Again Another objection or Scripture they abuse is 1 Tim. 2.4 Who will have all men to be saved and come to the knowledge of the truth This Text Origen doth grosly abuse holding hence that it is the intendment and will of God that all men should be saved Now to take off this objection We must first distinguish here of Gods will and then of this phrase All. Who will have all men to be saved First of Gods will and the Schoolmen give this distinction about it That there is a will of Gods good pleasure and there is God signifying will Now the will of Gods good pleasure is that real purpose in God to save a man And there is no man that in this sence God wills to be saved but he must be saved but in this sence God wills not all men to be saved But secondly there is Gods significative will that is wherby in Scriptures God tenders salvation to every man that will lay hold upon Jesus Christ and so God● signifying will excludes no man from salvation but the Ministers if they preach to ten thousand people they must tender Christ universally to all because they know not which of them are elect and which reprobate which of them shall be saved and which damned This is Gods signifying will and though God by this will tell you what Ministers must do to tender Christ and salvation to all yet this doth no way follow that the determinate will of Gods good pleasure is involved under this as if all men should be saved Perkins in his writings hath this distinction of it That there is Gods absolute will and so he wills not all men to be saved and Gods conditionate will that in case every man did believe they should be saved for God envies no mans salvation there is grace enough in God to save every man in the world But secondly there may be more distinct answer given to this place God will have all men to be saved All is taken sometimes in a destributive sence and sometimes in a collective sence In a destributive sence for every man under heaven and so God wills not all men to be saved But secondly in a collective sence for all sorts and degrees of men and so God intends to save all that is some of all sorts and of all degrees of men in the world And this appears if you mark the context He will have all men to be saved that is some of all sorts Some Kings some great men some rich and some