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
A88594	A treatise of effectual calling and election. In XVI. sermons, on 2 Pet. 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 faithful servant of Christ, Mr. Christopher Love, late minister of Lawrence Jury, London.	Love, Christopher, 1618-1651.; Calamy, Edward, 1600-1666.; Cross, Thomas, fl. 1632-1682,	1653 (1653)	Wing L3178; Thomason E696_1; ESTC R202781	182,095	256

run to the worst of men that are in the world And this should be great comfort to you though you have been drunkards and though you have been Sabbath breakers and adulterers and though you have been profane yet if you can but now close in with Jesus Christ and looke after heaven if you can but now mourn over your condition and repent of your former failings and come in to Jesus Christ Election hath runne unto men as bad as you and though you may be now men profane in your lives yet you may be objects of Gods election SERMON XIV 2 PETER 1.10 Wherefore the rather Brethren give all diligence to make your Calling and Election sure THe last Doctrine I drew from these words was this That Christians should put forth a great deale of diligence to make this sure to their soules that they are eternally elected by God to life and glory In the prosecution of which I have gone over some queries There are four difficulties or queries I am further to insist upon in treating of this point As namely First whether this election be universall or no Secondly whether a man that is once elected by God to salvation may come to be damned yea or no Thirdly whether God in electing a man to life and glory doth it out of any foresight of faith or any other grace he sees in man And fourthly whether this doctrine of election that God in his own counsell hath determined who shall be damned and who saved doth not take men off from any endeavours after their own salvation to make them desperate and neglect the use of means that they shall say if I shall be damned I shall be damned and if saved I shall be saved let me live as I list whether this doctrine will favour this desperate conclusion yea or no First whether election be universall or no This is that the Arminians and Papists doe mightily drive at And here they lay down this conclusion which they make unquestionable That there is such a thing as a certain universall election of God without limitation or restraint of persons whereby God did determine to save all mankind by Christ who were fallen in Adam This opinion was first drawn from Origen who held that all creatures should be saved and the Papists and Arminians mincing the matter to make it a little more plausible then he did they say that God in his purpose did intend to save all mankind by Jesus Christ but man falling away and walking contrary to their principles the defect lies in them that they are not saved and this Divines call universall redemption Now against this I shall lay down severall Scriptures and then take off the objections that seems to strengthen this opinion First for Scriptures 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 obtaine what they sought for but the elect obtained it and the rest were hardned 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 councell 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 of some with an overlooking of others But now let us view a little the Arguments or Scriptures they abuse to strengthen this unsound opinion of theirs One is 1 Cor. 15.22 As in Adant all died even so in Christ shall all be made alive Now say they Every man did die in Adam every mothers child by Adams fall became subject to death even so in Christ shall 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 universall phrase of making alive hath not reference to the saving of the soule but to the resurrection of the body And so the sence is this That as in Adam by vertue of his sinne every man came to die a naturall 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 appeare to be the intendment of the Text. I answer the words themselves will make it plaine 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 proofe of the 21. verse Intimating that this being made alive hath no reference to the life of the soule but onely to the Resurrection of the body that as Adam by his sinne 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 beare no more but this that all that are damned are damned as in Adams loynes and all that are saved shall be saved as in the loynes of Jesus Christ And so make nothing at all to prove this which they call universall election Another Scripture undeniable they think is Rom. 11.32 where it is said God hath concluded all men under unbeliefe that he might have mercy upon all Now say they If God did doe an act to make men see their unbeliefe and did intend by this action to have mercy upon all then God in his counsell 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 as if he would have mercy upon all mankind but it is to be taken in a restrained 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 cleare Gal. 3.22 The Scripture hath concluded all men under sinne The very words fore-quoted But what 's the limitation Shall all men be saved No. For mark the next words The Scripture hath concluded all men under sinne that the promise by 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