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	transgression_n	6,929	5	10.8054	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50522	The works of the pious and profoundly-learned Joseph Mede, B.D., sometime fellow of Christ's Colledge in Cambridge; Works. 1672	Mede, Joseph, 1586-1638.; Worthington, John, 1618-1671.	1672 (1672)	Wing M1588; ESTC R19073	1,655,380	1,052

might so that a valuable thing or better were given for them Such a Consecration I mean a Cherem or Consecration under pain of a curse in the very individual was that of the City Iericho as the First-fruits of the conquests of Canaan To these Arguments I will add two or three Examples to this of Ananias of the Punishment of this sin and so conclude To begin then with the beginning of all Was not the First sin of Mankind for which himself his posterity and the whole earth was accursed a great and capital sin But this if we look well into it was no other for the species and kind of the Fact than Sacriledge Such the ancient Iews conceived Adam's sin to have been namely a species of Theft as may be gathered out of the Book De morte Mosis where Moses is brought in deprecating death and answering God that his case was not such as Adam's for he transgressed by stealing and eating what God forbad him to meddle with and so was justly condemned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But who could Adam steal from save from God only And therefore I say the First sin of mankind for the Fact was the sin of Sacriledge For whereas among all the Trees of the Garden which God gave man freely to enjoy there was one Noli me tangere which he had reserved unto himself as holy in token he was Lord of the Garden Man by eating of this as common violated the sign of his Fealty unto the great Landlord of the whole Earth and committed Sacriledge for which he was cast out of Paradise and the whole earth accursed for his sake Might I not say that to this day many a son of Adam is cast out of his Paradise and the labours of his hands accursed for medling with this forbidden fruit But to go on Achan for nimming a wedge of gold and a Babylonish garment of the devoted thing of Iericho aforementioned brought a curse both upon himself and the whole Congregation of Israel For the Sacriledge of Eli's sons who not content with those offerings which God allowed them for their maintenance robbed him of his Sacrifices to furnish their own Tables God gave not only his people but even the Ark of his Covenant into the hands of the Philistins For the Sacriledge of the Seventh or Sabbatical year God caused his people to be carried captive and the land to lie waste seventy years By the Law of Moses every Seventh year the whole land was sacred unto the Lord so that no man that year might challenge any right of propriety either to sow his field or prune his vineyard or reap that which grew of it self or gather the fruits of his vineyard or undressed only he might eat thereof in the field as at other times any might of that which was none of his as he travelled by otherwise every man's field and vineyard was that year free as well to the Servant as the Master to the Stranger as the Owner to Beasts as well as to Men. The same year also were all Servants and all Debts sacred unto the Lord and so to be released whence that year was called The Lord's release See Exod. 21. Levit 25. Deut. 15. This consecration being as much as the forgoing of the seventh part of every man's profits the covetous Iews for many years neglected the observation thereof For which sin the Lord as himself professeth caused them to be carried captive and the land to lie waste seventy years without Inhabitant till it had fulfilled the years of Sabbath which they observed not For their Idolatry he gave them into the hands of the Gentiles their enemies for their Sabbatical Sacriledge he added this unto it that they should beside their bondage be carried captives into a strange Country and their Land lie desolate seventy years For the Sacrilegious profanation of Belshazzar in causing the Vaessels of God's House to be made his Quassing-bowls for himself and his Lords his Wives and his Concubines to carouse in was the hand-writing upon the wall sent which did so affright him that the Text says His countenance was changed and his thoughts troubled him so that the joynts of his loins were loosed and his knees smote one against another And the same night God's vengeance lighted upon him Lastly In the days of the Greek Kings God gave his own Temple and Worship to be profaned and his people to be troden under foot by Antiochus Epiphanes a Gentile King because they themselves had a little before profaned the same with Sacrilegious hands having betrayed the Treasures and Offerings of the same unto a Gentile's coffers and sold the Sacred Vessels to the Cities round about them 2 Maccab. 3 4. and 5. Chapters DISCOURSE XXVIII PROVERBS 30. 8 9. Give me neither Poverty nor Riches Feed me with Food convenient for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest I be full and deny thee and say Who is the Lord or lest I be poor and steal and take the name of my God in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THESE words are a part of the Prayer of Agur a man for wisdom ranked with Solomon and one of the two things he desired of God not to deny him before he died The first was concerning his inward and spiritual estate Remove far from me vanity and lies that is all impiety and sinful hypocrisie for so David expressed them Psal. 4. 2. O ye sons of men how long will ye turn God's glory into shame how long will ye love vanity and seek after leasing The second is concerning his outward estate Give me neither Poverty nor Riches Feed me with Food convenient c. This second suit contains two parts 1. His Request 2. The Reason thereof His Request is doubly expressed first Negatively what he would not have then Affirmatively what he would have The Negative part in these words Give me neither Poverty nor Riches the Affirmative in these Feed me with Food convenient for me Then follows the Reason Lest I be full and deny thee c. Nevertheless this Request though two ways expressed is not to be conceived as two but one Request both ways tending to the same purpose For he that would be neither poor nor rich must needs be in the middle and he that hath neither too little nor too much must needs have a competency or food convenient for him Therefore Agur reckons of this but as one petition when he saith in the former verse Two things have Irequired of thee deny me not them before I die Else the things that he required would be three if this of my Text made two Again for the understanding of this compound suit we must not so conceive it as if he prayed absolutely against Riches or absolutely against Poverty for so the Prayer were unlawful Poverty and Riches being of themselves things indifferent and the blessing of God may go with both But it is a Prayer of choice or

of the world be blessed What was here acted else but the Mystery of Christ's Passion to wit That the promised seed should make all the Nations of the world blessed by becoming a sacrifice for sin which that it might be the more evident the Place is also designed the region of Mount Moriah there Abraham was bid to offer his ●on Isaac even where Messiah who was then in the loins of Isaac was one day to be offered upon the Cross. The Second prediction in the Law of Messiah's suffering death was by the slaying of Beasts for atonement of sin in their Sacrifices which were nothing else but shadows and representations of that Offering upon the Cross which Messiah was one day to make of himself for the sins of the world Which Mystery of the end of those Legal sacrifices was shewed in the former story of Abraham's offering Isaac For when he had now brought his son to the place appointed and had built an Altar and was now ready to stay him as he was commanded the Angel of the Lord stayed his hand and shewed him a Ram caught in a thicket by the horns which Ram Abraham took and offered for a burnt-offering in stead of his son to signifie that the offering of the Blessed seed was yet to be suspended and that God in the mean while would accept the offerings of Bulls and Rams as a pledge of that expiation which the Blessed seed of Abraham in the loins of Isaac should one day make And thus much for the Law Now I come to the Prophets wherein I find Three evident Prophecies That Messiah should suffer death The first is that famous one the 53. of Esay the whole Chapter through I will not repeat it all but some two or three passages thereof Verse 5. He was wounded saith the Prophet for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed Ver. 7. He was oppressed he was afflicted yet he opened not his mouth he was brought as a Lamb to the slaughter and as a Sheep before her Shearers is dumb so he opened not his mouth Ver. 8. He was cut off out of the land of the living for the transgression of my people was he stricken Now that this Prophecy was one of those by which the Apostles used to prove this Verity appears by the stroy of the conversion of the Eunuch Acts 8. unto whom Philip coming whilst he was in his Chariot reading this place of Scripture and he thereupon asking Philip of whom the Prophet spake these words the Text tells us that Philip began at the same Scripture and preached unto him Iesus The Second place in the Prophets which foretells That Christ should suffer is that in the ninth of Daniel who pointing out the time of Messiah's coming by Seventy weeks limits his count not at his Birth but at his Suffering as the most principal moment of his story From the going out of the commandment saith he to restore and build Ierusalem unto Messiah the Prince shall be seven weeks and sixty two weeks And after sixty two weeks shall Messiah be cut off What can be more plain than this A Third place in the Prophets is to be found Zachary 12. 10. where at the time when the Iews shall be converted Christ is brought in speaking in this manner I will pour out saith he upon the house of David and upon the inhabitants of Ierusalem the spirit of grace and supplication and they shall look upon me whom they have pierced Hence it follows that the Iews should have pierced Messiah before they received him to be their Redeemer And that this place also was one of those applied by the Apostles to this purpose appears by S. Iohn's twice alledging it Once in his Gospel when a Souldier with a Spear pierced our Saviours side Then saith he was fulfilled that Scripture which saith They shall look upon him whom they pierced Again in the beginning of his Revelation Behold saith he he cometh in the clouds and every eye shall see him and they also which pierced him Now for the Third division of Scripture the Psalms the chief at least and principal place there which I dare warrant is that of the 16. Psalm v. 9 10. quoted both by S. Peter and S. Paul in the Acts of the Apostles My ●lesh shall rest in hope For thou wilt not leave my soul in the grave neither suffer thine Holy One to see corruption For David as S. Peter and S. Paul say was buried and his body saw corruption therefore it cannot be spoken of him but of Messiah in the person of David as a Type in whose loyns Messiah was Now then if Messiah's body were to be laid in the grave it follows he was to die and to be in the state of the dead AND thus I have done the First part of my task and proved That Messiah was to suffer death according to the Scriptures namely foretold in that Threefold division of Scripture mentioned here by our Saviour the Law the Prophets and the Psalms Now I come to prove the other part That it behoved him also to rise again the third day according to the Scriptures And this was first foreshewn in the same story of Isaac wherein his sacrifice or suffering was acted● For from the time that God commanded Isaac to be offered for a burnt-offering Isaac was a dead man but the third day he was released from death This the Text tells us expresly that it was the third day when Abraham came to Mount Moriah and had his son as it were restored to him again which circumstance there was no need nor use at all to have noted had it not been for some Mystery For had there been nothing intended but the naked story what did it concern us to know whether it were the third or the fifth day that Abraham came to Moriah where he received his son from death Now that I have not misapplied this figure S. Paul is my witness who expresly makes this release of Isaac from slaughter a figure of the Resurrection For thus he speaks of this whole story Hebrews 11. 17 18 19. By faith Abraham when he was tried offered up Isaac and he that had received the promises offered up his only-begotten Son Of whom it was said That in Isaac shall thy seed be called Accounting that God was able to raise him up even from the dead from whence also he received him in a figure The same was foreshewed by the Law of Sacrifices which were to be eaten before the third day some Sacrifices were to be eaten the same day they were offered but those which were deferred longest as the Peace-offerings were to be eaten before the third day The third day no sacrifice might be eaten but was to be burnt If it were eaten it was not accepted for an atonement but counted an abomination namely to shew that