Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	sin_n	wage_n	4,685	5	10.8916	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74656	Expository notes, with practical observations; towards the opening of the five first chapters of the first book of Moses called Genesis. Delivered by way of exposition in several lords-dayes exercises. By Benjamin Needler, minister of the gospel at Margaret Moses Friday-Street, London.	Needler, Benjamin, 1620-1682.	1654 (1654)	Wing N412; Thomason E1443_2; ESTC R209640	117,247	301

sense of it The Lord speaketh those words Ironically Resp as before Quest 14. verse 15. It is said God put the man into the garden of Eden to dresse it and yet afterwards it is pronounced as a curse In the sweat of thy face thou shalt eate thy bread Gen. 3.16 Man should have laboured if he had continued Resp in his first estate but those irksome concomitants of labour paine sweat wearisomeness spending of the strength and spirits are the product of sinne Quest 15. verse 16 17. Here the Lord gives a Law to man Of every tree of the garden thou mayest freely eate but of the tree of the knowledge of good ond evil thou shalt not eate and yet the Apostle saies The Law is not made for the 1 Tim. 1.9 righteous The Law is not made to the righteous Resp 1 person so as he should be under the vindicative or punishing part of it he continuing in his righteousnesse and in this sense it may be applied to man in innocency man in innocency might be under the directive part of the Law though not under the vindicative part of it The Apostle speaks of Gospel-times when man was in another state his meaning is the law is not made to the beleever so as he should abide under the cursing condemning power of it the godly are under the desert of the curse of the Law but not the actual curse and condemnation thereof nor doth it follow as a Reverend Author very well observes that there is no Law because it doth not curse It is a good rule in Divinity A remotione actûs secundi in subjecto impediti non valet argumentum ad remotionem actûs primi From the removal of an act or operation the argument doth not hold to the removing of the thing it self As it doth not follow The fire did not burne the three Worthies therefore there was no fire God did hinder the act And if that could be in natural agents which work naturally how much rather in moral such as the Law is of condemnation which works according to the appointment of God Quest 16. verse 16 17. Why would God give man a positive 〈…〉 ●esides that natural Law that was 〈…〉 his heart 〈…〉 thereby Gods dominion and pow●● 〈◊〉 man might be the more acknow●●●ged man might have submitted to the ●oral Law of God not so much in order ●o the command as because it was suitable to that principle which was within him for the Moral Law at first was written in mans heart Even as the Heathens do abstaine from many sinnes not because forbidden by God but as dissonant to their natural reason therefore God gives him a positive Law Ut nulla alia causa esset obedientiae nisi obedientia So that the forbidding to eat was not from any sinne in the action but from the will of the Law-giver As if a man forbid another to touch such an herb because it is poison this herb is contrary to a mans health whether it be forbidden or not and therefore he may abstaine from it not because of the command but because it is contrary to his health but to forbid the eating of something that is wholsome to the body and delightful to the taste here indeed is a triall of obedience Quest 17. verse 16 17. Whether sensitive creatures be capable of being under the obligation of a Law Neg. Inter bruta silent Leges for Resp 1. There can be no satisfaction to justice in inflicting an evil upon them no satisfaction to be had from such things as are not apprehensive of punishment Seneca Quàm stultum est his irasci quae iram nostram nec meruerunt nec sentiunt 2. A punishment inflicted upon them hath no power to mend brutes or to give an example to others amongst them 3. Nec turpe nec honestum among them no duty nor obedience to be expected from them no praise nor dispraise due to them no punishment nor reward to be distributed among them Levit. 20. 15. I a man lie with a beast Object he shall surely be put to death and ye shall slay the beast The meaning of that place is not this Resp that the beast was guilty of a crime or had violated a Law and therefore was to be condemned and put to death but it was in order to the happinesse and welfare of man bestia cum homine concumbens was to be stoned 1. Because it was the occasion of so foul a fact and so fatall punishment unto man 2. That the sight and presence of the object might not repeat so prodigious a crime in the thoughts of men Exo. 21. 28. If an Oxe gore a man or a Object woman that they dye then the Oxe shall be stoned This was ad poenam exigendam à domino Resp the putting of that to death was a punishment to the owner for not looking to it better Quest 18. verse 17. It is said In the day thou eatest thereof thou shalt surely dye what is meant by death in that place Spirituall temporal eternal death 1. Spiritual death this is comprehended Resp in the very nature of sinne spiritual death is nothing else but a separation of God from the soule now the nearer the correspondence is between the soule and sinne the further the distance is between the soul and God 2. Temporal death for so the Spirit of God expounds his meaning afterwards In the Gen. 3.19 sweat of thy browes shalt thou eat thy bread dusl thou art and to dust shalt thou returne 3. Eternall death this is cleared by the Apostle Paul when he saies The wages of sinne is death and that he principally Rom 6.23 intends eternall death in that place is clear by the life to which it is opposed The gift of God is eternall life through Jesus Christ our Lord. Quest 19. verse 17. Whether Adam was created mortal or Whether Adam was mortall before his eating of the forbidden fruit Neg. As appears by the threat pronounced Resp against him In the day thou eatest thereof thou shalt die the death 'T is said of God Who onely hath immortality Object 1 Tim. 6.16 A thing may be said to be immortall severall Resp wayes 1. Simply and independently immortall omni modo in every respect and so is that Scripture to be understood Who onely hath immortality 2. Immortal secundùm substantiam in regard of its substance there are some beings that are segregated from matter and corporeity and are not è potentiâ Materiae Educti as the Learned phrase it as Angels and rationall soules now these though they are not immortall simply and independently yet they are so as I may phrase it substantially 3. Immortal by the power and mercy of God or immortal by the power and justice of God the power and justice of God given immortality to the bodies of the damned in hel and the power and goodnes of God gives immortality to the bodies of the Saints in

in a grosse and heinous sin without having the least intimation of it from God which will be hard to affirme especially if you consider how David one of these holy men delighted in the Law of God and that it was his meditation day and night We do not read that any of the Prophets Argu. 2 whom God sent on purpose to tell his people of their sinnes gave them the least notice concerning the sin of having more wives then one Neither do ye read that Lat was reproved Object for his incest We may easily gather from the text that Resp it was known in those dayes that that kind of incest was a sin for else why did Lots Daughters make their father drunk and if Lot knew it to be a sinne we cannot from thence conclude the Patriarchs knew Polygamy to be so Jacob married two sisters and yet we Object do not read God reproved him for it The hand of God was upon Jacob for a Resp 1 considerable part of his life you know his complaint Few and evil are the dayes of the yeares of my pilgrimage A particular person possibly may commit a grosse sin ignorantly and dye without the knowledge of it but it is hard to say the same of the whole Church of God If having more wives then one were a sin to the Patriarchs then all their wives but one were harlots and all their children almost base borne which assertion sounds so harshly that a man can take little pleasure in the entertaining of it Thus I have given you the severall judgements of learned men concerning this point I shall now give you my own sense of it with submission to others in severall Propositions 1. Prop. That we finde not in the whole book of God at least in expresse words that God dispensed with his Law against plurality of wives as to the Patriarchs and whether or no it can be proved by consequence will appeare afterwards 2. Prap. That I conceive there can no reason be rendred why the Lord should be pleased with the Patriarchs having more wives then one but the same may be urged à fortiori why it should be so from the beginning God created but one man and one woman he could have created more but it did not please him so to do 3. Prop. That text in Malachi is worthy our consideration in this case where you have the Lord reproving his people thus Because Mal. 2. 14 15 16 the Lord hath been witnesse between thee and the wife of thy youth against whom thou hast dealt treacherously yet she is thy companion and the wife of thy covenant And did he not make one Yet had he the residue of the spirit and wherefore one That he might seek a godly seed therefore take heed to your spirit and let none deale treacherously against the wife of his youth for the Lord the God of Israel saith he hateth putting away c. I know the Lord urges this against a mans putting away his wife but marke from whence he takes his rise viz. from the primitive institution of marriage and God argues à fortiori If the Lord was pleased that one man should have but one wife at first and made a law to that end and purpose and if a man deales treacherously against his wife by marrying another though he lives with them both how treacherously hast thou dealt with the wife of thy youth in putting her away from thee you may be sure the Lord hates putting away 4. Prop. That that text of Scripture where God reckons it as a mercy that he gave David 2 Sam. 12. 7 8. his Masters wives into his bosome must not so be expounded as if it were a mercy in it self to have many wives but in regard of the concomitants of it I gave thee thy Masters wives into thy bosome viz. I gave thee the Kingdome For it was a custome among the Jews when a King died and another succeeded in his stead for the successor to have the deceased Kings wives which was the reason why Solomon was so exceedingly incensed against Adonijah for moving to have Abishag to wife because she accompanied David as his wife and it was the same as if he should aske the Crown and so by consequence was guilty of treason for marke what Solomon saith And King Solomon answered and said unto his Mother And 1 King 2. 22. why doest thou aske Abishag the Shunamite for Adonijah aske for him the Kingdome also There were two reasons why Achitophel perswaded Absalom to lie with his fathers wives on the house top in the sight of all Israel 1. That he might engage him into the commission of such a crime that David neither in honour nor justice could passe by and by consequence that himselfe and his party might not be brought to condigne punishment which might come to passe by a close between David and Absalom 2. Because by this act he did virtually proclaime himselfe King to all Israel And therefore by the way I crave leave to demurre to the two answers given by learned men to this argument urged formerly For the first 't is true this phrase of giving into a mans bosome doth not alwayes in Scripture signifie a marriage-union but for all that hath yet been said it may signifie so if the phrase will beare it and so it is in this case For the second Though the Law of God might be against marriage with Mothers in Law yet this might lye hid to the Patriarchs it being onely deducible by consequence and not expressely interminis in the text 5. Prop. That the holy Patriarchs might live and dye in the continuall practice of this sinne and yet be saved because known sins require particular repentance but if sinnes be unknown or unconsidered by reason that men are carried away with the sway of the times as the Patriarchs were then a generall repentance sufficeth as David Who can understand his errours cleans thou me from secret faults Psa 19.12 6. Prop. That which is a grosse sin under the Gospel when God hath clearly revealed unto us his minde in this Case might be a sinne of a lesser size under the Law yea even under the dispensation of the Gospel that which was an Errour of Infirmity in the time of the Apostles at the first promulgation of it viz. that the Messiah should not suffer death is now after a more full and clear discovery of the minde of God a most grosse and horrid blasphemy 7. Prop. That although the holy Patriarchs knew that there was such a Law that a man should leave his father and mother and cleave to his wife and they shall be one flesh yet it might not be cleare that the sense and meaning of that Law was that one man should have but one wife 8. Prop. That Polygamy under the Law being nothing near so heinous a sin as Polygamy under the Gospel the inconveniences following thereupon were not so great then