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
A93771	Vindiciæ redemptionis. In the fanning and sifting of Samuel Oates his exposition upon Mat. 13. 44. With a faithfull search after our Lords meaning in his two parables of the treasure and the pearl. Endeavoured in several sermons upon Mat. 13. 44, 45. Where in the former part, universal redemption is discovered to be a particular errour. (Something here is inserted in answer to Paulus Testardus, touching that tenet.) And in the later part, Christ the peculiar treasure and pearl of Gods elect is laid as the sole foundation; and the Christians faith and joy in him, and self-deniall for him, is raised as a sweet and sure superstructure. / By John Stalham, Pastour of the Church at Terling in Essex.	Stalham, John, d. 1681.	1647 (1647)	Wing S5187; Thomason E384_10; ESTC R201450	156,279	216

that universal Redemption whereby he grants to poor sinners a faculty only of salvation that is the natural faculty and power of understanding which with the essential liberty of the will distinguisheth a man from a beast and a stock or stone so it seemeth Christ died to purchase that which sinne destroied not and God restoreth that which was not lost or rather Testardus ●●avels in this Argument to stifle his own conceptions 3. No man e The 53 could justly charge God of injustice if he should have adjudged all men of years to eternall death for f The. 144. Adams first transgression And yet he will not have that first finde nor the actual sins of the Heathen against nature without their sinning as he supposeth also in some sort against a Covenant of grace to be the cause of their eternal condemnation and punishment and his reason is Vt justitiae divinae in iis puniendis habeatur ratio that regard may be had in our thoughts to divine justice in their punishment Is not this interfeering with the former clause and Thesis As if unlesse the Heathen had sinned some way against a Covenant of grace Gods justice might be called in question when he had granted before that God had been most just to have thrown all men into hell for the first sinne And the like self-contradiction he hath about children g The. 53. who dares challenge God for injustice if he should stifle and sting with eternal death the of-spring of sinfull parents for Adams sinne in ipso vita limine at their first stepping into this world And yet h The. 145. he thinks it difficult to define what became of the Heathens children nor doth it appear to him how they are to be punished with the eternal torments of hell when as The. 53. he had made it evident by a similitude of the Serpents egges or young ones which if poor man may crush beri●es for their in bred propensity and poison why may not the Creatour and Lord of heaven and earth doe the like to Infants by nature prone to sinne against him before they put it forth in act 4. i The. 113. Sustentation of nature suspension of divine vengeance c. are fruits and testimonies as he thinks of a Covenant of grace and that with all men And yet k The. 18. elswhere he doubts not but God the Creatour and Preserver of Nature instained Adam and his faculties hi● sight hearing minde will appetite hand and teeth also in the very act of his sinning and as a fundamental proof thereof he ●i●eth that in Act. 17. 28. In him we live move ●●e which to serve his purpose at another time he l The. 162. expounds of God as a Redeemer God can and did saith Testurdus as preserver of nature sustain Adam in to actu q●o peccavit in that act wherein he sinned and why may he not sustain his posterity say I in and under the guilt of that sin and in the actual fruits of that sin as Creatour and Preserver of nature suspending some of his own acts of highest justice for a time And yet that sustentation be no more a fruit of redemption then Adams was in the first act of sinning And so Gods being the Saviour of all men 1 Tim. 4. 10. which Testardus m The. 97. applieth to redemption be no more then what is in Job 7. 20. O thou preserver of men and what we have in Psal 36. 6. O Lord thou preservest man and beast A common act of providence 5. Christ offered himself he n The. 55. saith pro peccatis mundi for the sins of the world and quotes that in 1 Joh. 2. 2. for it whence elswhere o The. 87. he infers that Christ died pro omnibus singulis for all and every one and yet p The. 194. declaring and laying forth the peculiar benefit of Justification he dare not affirm it as belonging to any other but to the elect beleevers and the sheep of Christ who are united to Christ their surety and professedly saith Haec duo conjungit Apostolus The Apostle 1 Cor. 1. 30. joyneth these two together union and justification Now how can that cohere with his doctrine of separating the imputation of sin from the imputation of righteousnesse All mens sinnes are imputed to Christ and yet Christs righteousnesse first or last is imputed but to some Either he must let goe the Doctrine of singular and sole imputation of Christs righteousnesse to the elect which is a glorious truth to be adhered unto for ever or he must desert the opinion of universall imputation of the sins of the non elect unto Christ which is an errour worthy to be exploded and abandoned for ever 6. Man however a sinner q The. 45. hath reliquias qu●s●am primige●ia lucia some common notions of God naturally Imprinted in the heart c. and hath withall extrinsecally a light set before him and added to that imbred qu●lity of his minde viz. Arguments of the God-head his power and goodnesse easily to beperceived in the Creation and administration of the world for proof whereof he quotes Rom. 1. 19 20. Act. 17. 26 27. And r Eaten●s tantum c The. 141. the utmost power exerted or put forth by this naturall light he holds according to Scripture Rom. 2. 14 15. Rom. 1. 21. that having the work or effect of the Law written in their hearts the Heathenish Gentiles did many things according to that Law as to acknowledge God in part to be powerfull good c. to worship him after their manner follow the shadow of vertue feel their consciences excusing and accusing c. Thus farre we have a fair pail of milk but doth he not spill it within a Thesis or two ſ Clarum est gratiam Christi ipsius sub Evangelij quibusdam velut rudimentis illis aliqu●tenùs oblatam The 143. Where he cals these Reliques of natures light as it were certain rudiments of the Gospel offering and holding forth to blinde Heathen The grace of Iesus Christ Is not this a clashing with what he had said before of the whole power of nature Is it not a disparagement to the grace of Christ who it seems by this passage begins with Adams leavings We read of Scripture rudiments the ceremonies Gods positive institutions yet these are but beggarly in the point of justification Gal. 4. 7. And natures-reliques are as beggarly in the work of faith and sanctification but in the office of revelation and manifestation of Christ for righteousnesse and life much more beggarly Now if you will beleeve Testardus in this place where he saith Christ was presented and tendered to the Heathen by those most beggarly rudiments of nature and that every testimony of mercy in a way of providence is the grace of Christ where he speaks unsoundly you must not beleeve him in another place t The. 235. that faith depends

Parable or any other Scripture to speak this way viz. That Christ did buy the creature for all men our Vniversalists will not rest there give them but an inch of this or other texts to hold out Christs temporall purchase for every man and they will take an ell of his spirituall purchase in with it witnesse the Texts c Joh. 4. 42. 1 Tim. 24. 6 c. fore-alleadged and vindicated all which doe speak expressely of spirituall and saving benefits and so farre doth our new Expositour carry it beyond a temporall common good even to a Redemption from all sinnes against the Covenant of works which indeed is but that one first sinne of Adam before the promise by the tenour of his Doctrine for all having sinned in Adam and a Covenant of grace entered with those all after his sinne it must needs follow that all sinnes of Adam and of all his posterity afterwards are sinnes against the Covenant of grace only and Christ being the Mediatour of this Covenant he mediates for all that all may have Adams sinne forgiven which is beyond all temporall benefits for it puts them into a blessed state of Justification and life which the Apostle Rom. 5. sets in opposition to the state of guilt and death wherein all are involved by Adams sinne And it may be some over-indulgent expressions of some reverend and godly learned Teachers in our Churches have encouraged our Adversaries by what they have preached or written to this effect That some common benefit comes in to all men by Christ and that Christ as a Lord hath bought and purchased all wicked men their lives and their reprievall all that time that here they live and all the blessings and dispensations of goodnesse which here they do enjoy That which is indulgent is for Christ as a Lord to allow wicked men common benefits c. That which I thinke over-indulgent is that Christ hath bought and purchased these men and the world for them And the stretching inferences which our Arminian-Novellists doe wier-draw from hence are That such acts of Gods mercy are effects of Christs Mediatour-ship And if Christ doth it as a Lord thinke they yea and as a Jesus too and if God hath given them their lives c. for a time Christ hath purchased these lives of theirs and if he hath purchased them it is upon some satisfaction which Christ hath made to his Father and from some generall pardon which he hath obtained of his Father for Adam's and all mens first fault in Adam But that the world and the lives of wicked men and the blessings of this life though the earth be given to the sons of men even into the hands of the wicked Job 9. 24. come not in to them by Christs purchase I think I may evince by these Demonstrations 1. Either such a purchase is by some satisfaction to Gods Demonstratiōs against Christs purchase of all men for the world of creatures or of the creatures for all mankinde justice or not If not by any satisfaction then something Christ doth and offereth to God is a price unsatisfactory or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of redemption at all which is the dotage and madnesse of Socinus and his followers If by some satisfaction where Christ satisfies in part he satisfieth wholly where he obtains one mercy he obtains all and wicked men even reprobates must have the rest of the purchase or God gives not Christ what he hath purchased we may safely conclude therefore he purchased nothing for them at all neither spirituals nor temporals but all and only for them for whom he obtained an eternall Redemption as 't is called Heb 9. 13. 2. Then would Gods love and favour be known by outward Demon. 2. benefits at the first view and by good events of providence without any other consideration it is enough Christ purchased the world for them and them for the world God loves them nor is there any hatred to be taken notice of from other notions contrary to Ecclesiastes chap. 9. 1. 3. Then all are under Grace and Gospel-grace and Gospel-Covenant Demon. 3. Nature is grace even naturall reason and will or nature endued with reason and will as Pelagius fancied for this was part of the purchase 4. Grant but all temporall things even of men excommunicate Demon. 4. and of Heathens to be founded in grace I mean Gospel-purchase and Gods free favour in Christ and you Daven deter q. 30. lay a foundation for the Popes Supremacy and his deposing of Princes for that being granted 't is founded in grace and many Princes denying Romes grace and faith they conclude such are to be deprived of their temporall dominions and dignities 5. This confounds the Kingdom of Power and the Kingdom Demon. 5. of Grace and brings all humane Powers and Magistrates States and Common-wealths immediately under Christs mediatory Kingdom and that as they are Magistrates and civil States As Mr Hussey * Plea for Christian Magist 36 would have Christ by his mediation obtain of the Father that he shall not judge any man according to rigour but as they are in or out of Christ all deferring of judgement from the wicked is in and for Christ which otherwise the justice of God would not allow Mr Gillespy a Malè audis 29. well infers Then Christ dieth for them and did thus farre make satisfaction in the behalf of the wicked that judgement might be deferred from them and thus farre he hath performed acts of mediation for Savages and Mahumetans who never heard of the Gospel and thereby hath obtained that they shall be judged not according to rigour but by the Gospel which intimateth That Christ hath taken away all their sinnes against the Law so that all men shall now go upon a new score c. being all of them immediately upon Adams fall under a new Covenant and in a Kingdome of grace which sutes well and jumps in with Mr Oats's opinion not as good wits use to doe but as bad counsellours and conspiratours against a good cause or two as well that of Church-government confounded with the civil as that of a Covenant of grace confounded with a Covenant of works But I ask M. Hussey or any rationall Doctour Cannot Gods power be exercised where his grace in Christ is denied and cannot God be just and patient too why should we set one Attribute of God against the other when none of them doe interfere Object Gen. 2. 17. It will be said The threatning was full and peremptory In the day that thou eatest thereof thou shalt die the death Except Christ steps in Justice proceeds upon him immediately God shews not a drop of mercy but for his Sonne I answer 1. Justice did proceed upon Adam at the instant of his sinning he begins to die the death his body becomes mortall and obnoxious to death in which sense the Apostle saith The body is dead Rom.

8. 10. his soul and spirit is void of the life of God and of the sense of Gods love he is under the power and regiment of sinne and Satan disabled to all spirituall good This spirituall death is the harbinger of eternall death to him an hell upon earth it was when God arraigned him he had no other I conceive then the sentence of death and hell in his conscience till the promise comes Gen. 3. 15. but observe it before that promise is revealed God is just and patient also just in bringing the degrees and pains of death upon Adam patient in forbearing the immediate and full execution even as God was and is just to the Angels that sinned 2 Pet. 2. 4. yet patient in that he reserveth them to a further judgement and gives them not all their torment before their time Math. 8. 29. and yet this patience is exercised to devils without a purchase or death of a Mediatour so God might deferre from Adam and doth from his posterity keep off judgement though not in and for Christ quâ Mediator And what though Gods dispensations towards Angels is not a rule in all cases for us to collect his transaction about man fallen and his dispensations towards him yet in this case the Apostle b 2 Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 9. makes a clear inference If God spared not them but reserveth them unto judgement he knoweth v. 9. how to reserve the unjust to the day of judgement the same verb being used in ver 4 and 9. for reserving in the Passive and Active voice where he speaks of Angels and men as coming from the same act of Gods just patience and patient-justice And though we know not how this should be he knoweth how to be just and patient too how to be patient in wrath and justice Rom. 9. 22. and how to be just in his patience 2. The threatning Gen. 2. 17. against Adam and all men sinning in him is not taken off by the promise Gen. 3. 15. which is only to the woman and her seed nay that is a threatning too in reference to the Serpent and his seed which are not only evil Angels but wicked reprobates amongst men and that which is threatned is irreconcilable enmity with and conquest over Satan and all his serpentine brood which necessarily infers death and damnation to them as to himself it were strange then if vertually in and for Christ patience should be afforded to Adam and all in him before the promise is actually promulged when at and in the actuall promulgation here is nothing but wrath and enmity between the woman and the serpent Christ and the devil the devils brood and the generation of the righteous true Adam stands by trembling and hears this but if he gets any peace or patience or pardon of his first sinne 't is a personall favour only for himself not to descend upon all his posterity but such as should be the womans seed from their interest in a second Adam Christ Jesus not from any relation to him as the first Adam All therefore who are yet but in the first Adam and as branches of that root are under the sentence of death for that first sinne Christ hath not obtained pardon nor patience that I know for them one moment 3. No man denieth but all was forfeited upon Adam's fall his very life and all creature-comfort and subsistence but God takes not the forfeit for when Christ the promised seed steps in for that part of mankinde who are with Christ the seed of the woman the elect of God the patience mercy and bounty of God steps in for the rest of mankinde even the seed of the serpent and reprobates with whom yet he will carry on a Covenant of works and justice the foundation of which covenant Christ cannot be as Mediatour for then he should be the foundation of two Covenants contradistinct works and grace no a Reprieve only comes forth for them yet under and ever to be under a Covenant of works and justice this is no Redemption 4. This Reprieve is but for a very short time to many not at all to some of the serpents seed who being conceived in the guilt of the first sinne are stifled at first conception ●● or being born in that guilt and the corruption of nature succeeding in the room of Gods image dead in sinnes and trespasses die corporally the day they are born or soon after in tender infancy and in their immortall souls die eternally as the children of the Sodomites then in the womb or newly crept out who with their parents or fathers of fornication an unclean diabolicall brood Jude v. 7. are suffering the vengeance of eternall fire Others live out their time allotted them in just-patience but are accursed in life and death Isa 65 20. And die as e Morte morieris Hebraismus est qua verborū reduplicatione vehementia certitudo significatur morie morieris i. c. certissimè morieris Paulus Fagius in Gen. 2. 17. certainly step by step as they that drop into hell out of their mothers womb And as malefactours who are but reprieved not redeemed and pardoned stay they never so long in Gaole yet they die the death or doe most surely suffer death at the day of full execution being dead men in law long before 5. What Christ the Sonne of God doth in this reprieve of the serpents seed as indeed he doth all that is done 't is as he is God and Lord of all in the Kingdom of his Power which he makes subservient to the Kingdom of his Grace for the saving benefit of the heirs of grace and glory As some great Lord intending to redeem one captive among and out of many prisoners in his fathers great house that he might marry her and make her his beloved Spouse and for whom he laies down a ransome to his father out of his generous and noble disposition common to him and his father also as a Lord and great Prince not as Husband or Bridegroom should throw away little and great summes of money with sutes of cloth upon the common prisoners and appoint them relief out of a common Almes-basket all to this end that these common prisoners might doe some service in the great family for his Spouses advantage So the Lord God and our Lord Iesus Christ so stiled Iude v. 4. being the only Lord God to all men and the Lord Iesus Christ but to a few he comes in the first promise and in the old Prophecies types and shadows and in the fulnesse of time in the substance of our nature among a world of Captives to wooe his Church his ●pouse and Bride to redeem and save her and her only by the ransome of his bloud paid down to his Fathers justice and out of his naturall pity and bounty being God and the Son of God and Lord of all like himself and his greatnesse he casts away life and health