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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A67417 Three sermons concerning the sacred Trinity by John Wallis. Wallis, John, 1616-1703. 1691 (1691) Wing W611; ESTC R17917 57,981 110

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Hence that in Job 2.4 Skin for skin and all that a man hath will he give for his life And that of Solomon A living Dog is better than a dead Lion Eccles. 9.4 For when Life is gone there succeeds an incapacity not only of Doing but also of Enjoying Good From this consideration it is that the other significations of the word have their Original For Life being looked upon as the greatest natural Good and Death as the greatest natural Evil The one by a Synechdoche speciei is frequently used both in sacred and profane Authours to signify Good indefinitely especially the greatest Good and the other in like manner to signifie Evil especially the greatest Evil. The one is put for Happiness and the other for Misery And then again by a Synechdoche generis this general notion of Good or Evil Happiness or Misery implied in the words Life and Death becomes applicable to this or that particular Good and Evil as occasion serves Suppose the Spiritual Life of Grace or Death in Sin And the Eternal Life of Glory in Heaven or the Eternal Death of Torment in Hell Thus Deut. 30.19 I have set before you saith Moses to Israel life and death blessing and cursing where Life and Death are made equivalent to Blessing and Cursing therefore chuse life saith he that thou and thy seed may Live that is that you may be Happy So at ver 15. of the same Chapter I have set before you saith he life and good death and evil Where Life and Good are put exegetical each of other and so Death and Evil. And in the same sense it is the Poet tells us Non est Vivere sed Valere vita Thus God to Adam in Paradise for 't is no new Trope nor of yesterday In the day that thou eatest thereof thou shalt die the death that is thou shalt become miserable For we know that Adam did not the same day die a natural Death but some hundreds of years after but he did that day begin to be in a state of Misery whereof his natural Death was but a part So Rom. 6.23 The wages of sin is death where the comprehension of all the Evils or Misery which sin deserves or God inflicteth for it is called Death like as on the contrary all the Happiness which the Saints enjoy is on the same account called Life The gift of God is eternal Life through Jesus Christ our Lord. So here By Life we understand Happiness contrary to which is the Death of Misery and then by a Metalepsis or double Trope that Happiness in special which the Saints enjoy in Glory though not exclusive of what they have before and that Misery which in Hell attends the wicked 'T is true indeed that the condition of the Saints in Glory after the Resurrection may even in a proper sense be called Life because of that Union which shall then be of Soul and Body and the exercise of at least the most noble faculties of Life Yet do not I take that to be the true import of the Word here For though it be true that the Saints in Glory have not only an Union of Soul and Body but likewise a knowledge or sense of that estate wherein they are which may import not only a Life but even a Rational Life yet as true it is that the Damned in Hell have so too for their Souls and Bodies shall not be less United nor shall they be Insensible of their Woful condition yet is not that estate of theirs called a Life though naturally it be so and it is their misery that it is so but Eternal Death because a Life of Wo and Misery not of Bliss and Happiness A Living Misery being in this sense the truest Death Secondly As it is called Life for its Excellency so for its Duration it is called Eternal It is very usual in Scripture in the use of Allegories or Figurative expressions to add some kind of Epithet to distinguish the word so used from the same in its native signification And when the word is used so as to express figuratively somewhat more excellent than it self the Epithet hath somewhat of additional exellency in it Thus Christ is said to be the Spiritual rock 1 Cor. 10.4 the Living Bread or Manna that came down from Heaven Joh. 6.50 to distinguish the words so metaphorically used from the Rock and Manna literally spoken of in the story of their travails in the Wilderness And the Church of Christ as Living stones become a Spiritual house and a Holy priesthood to offer up Spiritual sacrifices to God 1 Pet. 2.5 Where the Epithets serve both for distinction from the material Stones and Temple the Levitical Priesthood and corporeal Sacrifices and for the commendation or preheminence of those before these So the new heaven and the new earth and the new Jerusalem Rev. 21.1 2. Jerusalem that is above Gal. 4.26 And Matth. 26.29 I will drink no more saith Christ of the fruit of the vine till I drink it New with you in my Father's kingdom Not that Christ did intend anew to drink of such wine in his Father's Kingdom but of a New wine another sort of wine than that commonly so call●d to wit those spiritual Joys in his Father's Kingdom which should more refresh their Hearts and Souls than this wine did their Bodies So I am the true vine and my Father is the husbandman Joh. 15.1 I am the good shepherd Joh. 10.11 Not that Christ was more truly a Vine in propriety of speech than that which we so call or indeed a Shepherd who took the care of Sheep But that there was in Christ somewhat of another kind much more eminent than that of the Vine which did yet in some measure resemble it and a much greater Care but of another nature of those he calls his Flock than a Shepherd hath of his Sheep So here This is life eternal Not a natural Life such as is commonly meant by the word Life a life of the Body which after a short time is to be exchanged for Death but a Life a Happiness of another nature a far more excellent Good than what we call Life which doth but very imperfectly express it An Eternal Life And this Eternity as it serves in general to distinguish this word Life from the ordinary acceptation and doth import for the kind of it somewhat much more excellent So it doth particularly point out that Everlasting Duration of this so great a Happiness 'T is that which though indeed it have a Beginning shall never have an End And upon this account it is that it is so often called Eternal Life and Life Everlasting that it were endless to enumerate the places where it is so called An eternal inheritance A house eternal in the heavens An inheritance incorruptible and undefiled which fadeth not away A kingdom which cannot be moved An eternal weight of glory When our mortal shall have put on immortality And this consideration