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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	heaven_n	life_n	5,577	5	4.3439	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44156	Adam's condition in paradise discovered wherein is proved that Adam had right to eternall life, in innocency, and forfeited it, for him and his : also, a treatise of the lawful ministry, and the manner of Sion's redemption opened, in answer to a book of George Hammond ... / by Hezekiah Holland ...	Holland, Hezekiah, fl. 1638-1661.	1656 (1656)	Wing H2424; ESTC R20188	38,977	52

the water Dulcius ex ipso sonte c. Fideliuns fili sanctitatis candidati sancti ex seminis praerogativâ And indeed I believe the cause why you complain against them is not for want of ignorance of their worth and abilities I could produce the testimony of Tertullian for Infant-Baptisme who lived in the same Century with Irenaeus who calles Children holy in respect of their Prerogative in Generation to wit because of believing Parents and federally holy Tert. 〈◊〉 de Anima but I refer the judicious Reader to Dr. Hammonds Treatise of baptizing Infants pag. 213. And I will wait upon what you say concerning Adam's sin What punishment Adams sin brought on his Posterity THat Adam's sin brought more on him and his than temporall death Habuit vitam aeternam partim promissione spe Paraeus in cap. 2. Gen. p. 348. with sorrows sicknesses c. I prove 1. because Adam forfeited eternall life which I thus prove what the second Adam restored the first lost but the second Adam restored eternall life 2 Tim. 1.10 who brought life and immortality to light intimating it to have had some kinde of being before to wit in Adam at least in an inclusive promise in feeding on the Tree of life c. The Tree of life was the representer of eternall life and of Christ Jesus the means to bring it about upon the Fall Rev. 2.7 Hence Paraeus In Gen. 1.3 Arbor vitae est Christus paradisus terrenus symbolum erat caelestis gratiae ejectio è paradiso signum aeternae abjectionis à Deo nisifuerit reconciliatus ibid. Paradise typed out glory the Tree of Life Christ the ejecting man Contemplation on Paradise signified mans rejection without reconciliation Hence Dr. Hall O infinite mercy Man saw his Saviour before him ere he had need of one he saw him in whom he should recover eternall life Ephes 2.12 Pag. 130.131 In Gen. Cap. 2. Pag. 345. ere he lost it Now that Adam was not promised eternall life in Paradise has been the opinion of many Mr. Love thought so Mr. Wotton in his Sermons on John 1. v. 11. whose Arguments prevailed with me to be once of that judgement Paraeus brings in 7. Arguments to prove Et sanè multis ne contemnendis rationibus nititur haec sententia Idem Ibid. that Adam had not promise of eternall life in Paradise but refutes them proving because we lost eternal life in him therefore he had promise of it and the Image of God in him was the earnest of it the Tree of life a symbolum of it and Christs restoring life proves it lost in the first Adam Here observe how differing Hereticks have been about this matter Pelagius held and Socinus after him that Adams sin brought onely eternall Death Trelcat de Orig peccato Pag. 169. and that temporall Death was by nature not the wages of sin because not removed by Christ Pighius denies any to be guilty of eternall death till they have actually sinned the very Opinion of George Hammond mark how he agrees in part with a Papist Mark how Hereticks dissent among themselves but consent as Pilate and Herod against truth That place in the Romans Chap. 5.12.14 proves Death raigned over all who had not sinned actually as Adam because we all sinned in Adam of which at large anon Now Christ was to remove onely eternall Death from Elect and not temporal onely its bitterness And though it may be objected that Adam had principles of mortality within him before the Fall yet he had never died had he not sinned which made Paraeus say he was in some sence mortal in some immortal L. 2. distinc 19. p. 368. and Lombard gives the distinction how mortall in respect of body immortall in respect of his Creator whose will it was had he not sinned to have preserved him from Death by feeding on the Tree of Life but after the Fall Contemplation on Paradise spirituall meat was not fit for a mortall stomack sayes Dr. Hall But let us consider the first Argument What Christ restored that Adam lost but Christ restored eternall life Hence Adam was called the figure or Type of Christ Rom. 5.14 therefore some similitude between Adam's losse and Christs restauration that as Adam lost eternall life once so Christ restored it This I prove further because Judgement came by one viz. Adam to condemnation Rom. 5.16 Here is damnation on all by Adam not onely temporall Death Now that condemnation there is damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read the same Greek word in Rom. 8.1 There is no condemnation to those that are c. that is no damnation read John 5.24 This may be proved further because we were all in Adam Rom. 5.12 and sinned all in him Now the grounds are just had Adam stood we all had stood and lived for ever therefore since he fell we fell all in him he being our representative or Parliament as I may say a common person the root of mankind But you say Our souls could not sin in Adam Page 15. because they were not in him being not in being To which I answer We were in him enough to be guilty with him of his Sin I l'e shew you the most acute judgements of learned men on that place of Rom. 5.12 to give satisfaction to any indifferent man but give me leave a little to play the Scholar with you were not all souls and bodies in Adam then did not Adam beget a perfect or compleat Creature Gen. 5.3 as the Beasts do in their kinde How did he beget a Son in his own likeness meaning in sin was Adam onely a body-can a body beget without a soul Du Moulin ag Armin. p. 66. c. 10. was a sinfull body his likeness can a body be well sinful without the soul Adam's soul did first sin there was the wills consent before the hand took the fruit Sin comes not chiefly by the body Magister hîc non approhatur nor a body can't sin not beget alone If Adam were onely a body how got he a Childe in his own likeness Indeed Peter Lomb. l. 2. dist 31. affirms sin to be onely from the body but Peter Du Moulin onely or chiefly from the soul I believe from both in some sort For the body who can bring a clean thing out of an unclean Creando infunditur c. For the soul it is created though holy yet destitute of its former Original righteousness which deficiency to it is sin nay That we call original Amesius med Theol. c. 17. Pag. 70 The learned Amess tells us that the want of Original righteousness may be considered as a punishment or sin As from God a soul is created in the body without it 't is a just judgement from God but as that originall righteousness should be in our nature and is not ipsa deficientia est animae peccatum Read his

then they were lost as if they had been in the second Covenant if some go to Heaven without Christ what means Acts 4. no other name men have to be saved by but by the name of Jesus Now though Adam's enjoyments are named most as earthly did they not signifie heavenly to be enjoyed upon obedience was not Paradise a Type of Heaven What meant Tree of Life but eternall life Rev. 2.7 why was he not endued onely with an earthly soul or what needed an immortall soul for onely earthly enjoyments You do not wisely look unto the end and meaning of these things but as the Jews on their sacrifices or art willingly ignorant as in 2 Pet. 3.5 which is worse I passe by your Exposition of 1 Cor. 15. what though Christ was the quickener after Adam's fall and beyond Adam was not Adam invested with an immortall soul was he not superiour to the earthly condition of Beasts had he not a posse non mori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what means that Text in dying thou shalt die as the Hebrew has it but in dying temporally thou shalt die eternally according to Gods revealed will Read my Glimps how many Deaths p. 29. But suppose it but an Hebrew expression Wolleb lib. 1. ● 12 yet under Death all mans misery is contained as Death spirituall Rev. 3. I know thy works and that thou hast a name that thou art alive but thou art dead 2. the death of afflictions as Exod. 10. Intreat the Lord that he remove from me this death 3. Death temporall the body shall return to dust Eccles 12.4 eternall death as Rev. 21. called the second death but I attend what you say in your fifth Argument where you argue thus That opinion wh●●h makes God a lyar and the Devill tell true is to be rejected but that Opinion which holds that Adam should die more then a temporall death is such for Adam's Posterity are not in Hell onely die temporally and Satan told them ye shall not die c. but God said ye shall surely die therefore Adam was onely threatned with temporall death Answ Your Minor is false for though God threatned Adam with eternall Death yet he lyed not in not inflicting it because his threatning was to deterr Adam from sinning and not Gods peremptory resolution but as to Hezekiah and Niniveh for God had decreed before the salvation of the Elect in Adam by Christ Jesus therefore intended not their ruine but of this already Gods sentence was for Death not his decree except for Reprobates but you that can excuse the Devill and accuse God according to this judgement how did the Devill say true do not men die temporally and eternally for first sin By one mans offence judgment came upon all to condemnation Rom. 5.18 as the free gift in Christ Jesus was to justification Either say Christ brought not justification to life by his obedience or else conclude Adam brought eternal condemnation on non-Elect by disobedience or else say there is no sence in the Apostles arguing Rom. 5.18 all were condemned to die temporally the day Adam sinned but were repliev'd to increase the world so all the Reprobates were condemned in Adam fore ordained to condemnation in Jude but judgement deferred for many Reasons not remitted Your sixth Argument is already answered that tho Children bring into the world such sins as make them liable to the second death yet they may belong to Heaven as I have shewed the person of an Elect Vessel may be loved sanctified in time though the naturall condition were hated And it were sad for Children if not naturally Children of wrath and lost or else have no Saviour if no sin Matth. 18. not are to be found if not lost To such the Kingdom of grace belongs by vertue of Parents faith How prove you that their Parents or friends that brought them had not faith they were Sons of Jews yet in Covenant who had a good opinion of our Saviour and in all likelihood brought them for a spirituall end or else how did Christ answer their expectation in blessing them You say Matth. 18. is not understood of Children in Age. What think you of vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus called a little Childe what think you of his placing him which intimates the Childs youth and ignorance from which Childe Christ sayes men must be converted as Children Goe then 1. Children are subjects of sanctification which is part of conversion or else go not to Heaven because flesh and blood cannot 1 Cor. 15. 2. have faith though not actually yet the seeds and habit of faith which will appear in time 3. may be offended or you an offence to them in denying them admittance into the Kingdom of grace by baptisme Of the Lawfull Ministry ANd thus much of your Treatise of Originall Sin I come briefly to your Characters of Ministers and shall tell you that it would be too great an honour to you to answer you at large in this particular and it were to confess some guiltiness in our Calling Yet had you questioned our Office or our Ordination or our coming through the Church of Rome I would have endeavoured to satisfie any ordinary man therein and a word anon of it However I remember when Scaliger that proud Critick had abused the noble English Nation Dr. Heylin tells him Description of Prit p. 468. as I can tell you A Fools bolt is soon shot and quotes Socrates Resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If an Ass excuse the expression kick us we must not put him in the Court the best is Many shoulders will make the burden light You endeavour to disgrace all Ministers 't is thought your mouth is no slander L. 10. Ep. 82. such wounds are our glory Ambrose his Observation upon Israels disowning the Prophet Elias is seasonable Corvi agnoscebant prophetam Domini quem Judei non agnoscebant 1 Tim. 4.14 pascebant corvi quem genus illud per sequebatur The Ravens owned him for a Prophet of the Lord whom the Jews disowned and fed him whom those people persecuted Is not our Ordination good We had imposition of hands by the Ministry as Timothy in some way had You 'l say Then the Spirit was given by Imposition Pray shew me a Reason why we may not use the Ceremony and hope for a blessing Is not the weakness of God stronger then man 1 Cor. 1.25 And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolishness of God wiser then men You 'l say We are ordained without consent of People I must tell you that Titus in all likelyhood did so Paul left him in Crete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain Elders in every City as Paul appointed Now I know no other Appointment but by Imposition of hands The people could not make them Ministers themselves or by their choice for then what need had Paul to have left Titus there Again the word implyes that the power was in

priviledges in Heaven of which 2 Rev. 17. Dun. 4.17 holy ones with Christ carrying on the Government of the world What think you of Rev. 6.10 How long O Lord But you 'l say Saints know not what 's done below therefore can't govern or raign on earth whiles in Heaven for Isay 63.16 sayes Jacob knowes us not c. Answ Of themselves Saints above cannot tell what 's don below Saints knowledge of things below by Angles because of their remoteness and because without bodies but they have acquaintance of the affairs below by means of Angels who partly govern this world under God Heb. 2.5 Now Angels and Saints can make matters known to one another r. Luke 15. of joy in Heaven over one penitent sinner therefore Heaven or Saints there must know it And in Rev. 18.20 upon Babylons overthrow Heaven Prophets and Apostles rejoyce therefore knew of its overthrow but enough The grand objection against the spirituall raign of Christ onely lies in Dan. 7.27 a Kingdom under the whole Heavens shall be given to Saints and v. 18. and v. 14. and this after the Beasts body is given to be burned ven 11. But all this may be taken spiritually of Christs Kingdom upon earth ruling and raigning in his Church and thus the Saints building and planting of Churches to wit and eating i. e. feeding in Ordinances may be spirituall in Isay 65.22 without wresting the Text but let us briefly examine Dan. 7. The foure Beasts are the foure Kingdoms The fourth some take to be not the Roman but the Selucidan Kingdom of Syria called a fourth The same for substance with Alexander but differing in ten horns read Annor because not absolutely Monarchicall at present for Macedonia Asia and Egypt were Kingdoms also in the hands of Alexanders succestors as the former were and more terrible to the Land of Judea and Saints which the Beast even consumed verse 23. The ten Horns were ten Kings in that Kingdom Read Junius Eng. Annot. Diodati on Dan. 7. from Seleucus to Antiochus the little Horn who was the tenth as Junius proves and last that raigned over Judaea till Christs time Well in summ this Beast was slain by the Parthians and King Tygranes of Armenia and Syria made a Roman Province by Pompey here is his ruine meant by his bodies burning by consuming Warr vers 11 then the Saints time came according to promise v. 18.14.27 quickly was Christ born the spirituall King but where 's the temporall Kingdom Or suppose by four Beasts the Roman Monarch were meant and by ten Horns the ten Kings or many in Rev. 17.12 which arose out of the Roman Monatch and suppose the Pope the little horn typed by that in Dan 7. Well the Beast be it the remainder of the Roman Monarch in Turke Pope Read my Exposition Chap. 19. Revel c. and Kings of the earth who adhered to him are taken a live as at last day Rev. 19.19 20. and cast into Hell fire I believe now after this sure no Kingdom for Saints but that above in glory For though in Dan. 7. the apparition of Gods judgement might not signifie the day of judgement but Gods judgement on his then Churches enemies yet in Revel 19.19 20. all things being well considered the last day is meant after which no temporall Kingdom for Antichrist and Beast shall in some sort continue to the last as 2 Thes 2.8 prove and Rev. 19. 20. Now whiles these raign where 's Saints temporall Kingdom But it may be demanded Why were the lives of the other Beasts prolonged after their dominion was taken away Dan. 7.12 if not because Christ and Saints were temporally to raign over them as ver 13 14. Answ 'T is already plain that Christ took not on him a temporal Kingdom 2. The next Monarch prolonged the lives of the peoples who once belonged to these beasts to raign over them Every Empire or Enemy in their time perished but the people thereof continued in some low form or state till brought under by the Romans But Christ is not to temporally raign in earth read John 14.2 I go to prepare a place for ye in heaven that where I am ye may be not in earth And 1 Thes 4.16 We shall be caught up to Christ in the Air when he comes to raise the Dead in Christ who shall rise before the nest and to we shall be ever with the Lord to wit raigning in the heaven not on earth And Act. 3.21 Whom the heavens shall contain till the time of the restitution of all things Now Heaven and Earth is to be restored of which a word anon but that will not be till after Wickeds Resurrection Rev. 20.12 13. and Chap. 21.1 2. compared For if the Earth be restored before wicked's resurrection shall it be digged up again or he faced to raise up wicked's bodies Or must not their bodies be part of the glorified Earth redime te captum So Christ shall not come from heaven to raign before wickeds resurrection which is against your tenet but 1 Cor. 15. makes it plain ver 23 24. That Christ comes to judgment at the end of all then comes the end therefore no time of temporal raigning for Saints after his coming onely this Caveat I 'le add If Christ judge as man then the day of the Lord may be as a 1000 years all which time the Saints shall judge the world with Christ But what is this to a temporal raign Besides why should earth be preferred before heaven to raign in And if those alive must eat and drink as some exound Esay 65. literally is not here E picurism Sure the Kingdome of God consists not in these things Rom. 14.17 You may oppose Rev. 20. where Saints are said to raign a 1000. years And 2 Pet. 3.13 we expect new Heavens and new Earth wherein dwells righteousness Answ † Paraeus in ev 20. Read y Exposition ev 20. Here is nothing will prove your design * Paraeus has answered every Objection and cleared any difficulty about the thousand years and first resurrection briefly Satan was bound up a thousand years as not to hinder the propagation of the Gospel though he raised persecution against the Professors thereof The thousand years of Satans binding in probability began about the ruine of the Jewish Temple Anno Dom. 73. for while that Temple stood the Jews much withstood the preaching of thee Gospl in which thousand years multitudes of people believed but were persetuted to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these John sees living and raigning with Christ in glory those thousand years in which Satan was bound up their conversion is called the first resurrection being to grace many being bodily raised in Old and New Testamen before answerable to Fall of Soul first into sinne Now this was the first resurrection or conversion of soules to grace in the thousand years Remember John saw visionally the souls not bodies in heaven with Christ

not in earth raigning after Death Read my Exposition of that Chapter at large To that of Peter I answer the words may be read thus We in whom dwels righteousness expect a new heaven and a new earth But a word of the renovation of the world and of this new heaven c. and concerning the new Jerusalem Of which George Hammond pag. 151. speaks strangely For he would have it to be a material City but not made by man but God I cannot believe it for what City in the Letter can have twelve Foundations as this has v. 14. Or Angels Porters to a material City as v. 12. Of the new Jerusalem How can gates be made of pearl or how one pearl big enough to make a whole gate and such like improbabilities Neither do I think this new Jerusalem to be that once possessed by the Jews and now newly re-edified Against which George Hammond uses many Arguments But as Mr. Roberts and Mr. Forbes agree On Rev. 22. it may be spiritually taken for the state of the Church after the Jews conversion and after the whore and beast with false Prophet and other enemies are destroyed temporally not damned 1. Because the most precious things in Nature are too abject rather then too high to express the dispensation of grace now at the highest 2. God is said to have his Tabernacle with men ch 21.3 not men with God and Jerusalem is said to come down out of heaven intimating it here below 3. That here is nothing here so magnifiquely spoken which the Prophets have not almost in the same terms uttered of the estate of the Church here in grace Of which read the Authors themselves on that place Indeed I believe a choice time when the Jews shall be converted called Rom. 11 Life from the Dead yet since the day of judgment seems past before this City be seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chap. 20.12 and 21.2 and Whore and Antichrist damned Ch. 19. who were to last till Christs coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 2.8.1 may believe with Paraeus That this City represents the state of the Church in glory because actualled adorned and sitted for Christ the husband too high for a stare of grace especially considering all tears and therefore enemies nay and sin the cause of tears shall be wiped away yet when the Son of man comes shall he find faith in earth Adorned for Husband and not for Spouse Jerusalem in the Vision might seem to John to come down not locally but in respect of her Originall which is from heaven But enough If we take Ierusalem spiritually as in earth then by new Heaven and new Earth a new face of the Universe may be meant for Scripture by new Heaven and new Earth is wont sayes Mr. Roberts to express great changes in the world Esay 65.17.66 22. Now when Whore false Prophet and Dragon are destroyed here is a new world or new dweling for the new Church The bringing in the Eastern Kingdoms to the Faith and destruction of all enemies of the Church may wel be called A new Heaven new Earth But Read Engl. Annot. Diodat Key of the Bible on Rev. 21 if by New Jerusalem we understand the state of glory then by New Heaven c. we understand Heaven and Earth literally by fire to be renewed according to Peter and according to Rom. 8.21 22. the hardest text in Pauls Epistles says D. Hackwel in Ap. the whole Creature groans c. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I expect Sun and Moons restoring to more light Esay 30.26 for reward of their unwearied labor though you will have Earth dark hereafter page 22. And I believe Sea may be restored though not with raging waves c. to stand as a Monument of Gods wisdome mercy and power And I believe the Sons of God in glory may visit these But to expect restoring of each Tree Leaf and Grasse nay or beasts in what sence you please for which you argue p. 154. is too carnal and beastly if well examined they are not capable of glory but in their time shall be freed from bondage the Heaven and Earth Sun and Moon shall have that glory they are capable of but I must be brief Read my Expol. of Rev. Chap. 21. for further satisfaction Thus I have done Friend Hammond as to the substance of your Book I intended not to answer every trivial Objection or to open each Text impertinently quoted by whole Centuries nay forced together like Sampsons Foxes I have civilly given them quarter being violently forced to take up arms against the Truth to return to their proper place in the book of God to assert that cause God at first commanded them I will not instance in any to shew your ignorance or discredit your knowledge onely that last text of Esay 11. The Lyon shall eat with the Oxe you produce unadvisedly to prove the restoration of Beasts if I understand you which is understood of the most peaceable government of the Lord Jesus in changing our savage natures and making us submit freely to his yoak Several passages in severall pages of Geo Hammond's Book briefly answered To all the rest of your Book I shall speak but in few words And first to that place in p. 149. That as Adam had his Earthly Paradise so shall Christ have his heavenly upon Earth which is the new Jerusalem To which I shall agree if you understand the even glorious condition of the Church here below upon the Call of the Jews by the new Jerusalem or that glorified condition of the Church above for Adams Paradise was to represent the Celestiall in which the Apostle was 2 Cor. 12.4 but a temporal Paradise I deny as well as Christs temporal raign And when p. 154. you talk of the whole Creations re-enjoying the condition that it was in once in Adams Innocency you speak without book for Rom. 8.21 22. cannot hold it I ask you shall every Beast be so restored The world is not able to contain them no more then the Trees can hold every branch or leafe or the fields every former grass But shall onely those Beasts have this priviledge who are alive at the last day Pray why should these have such a priviledge above their fellow-Creatures and Partners in bondage The World Heaven and Earth shall be restored to their primitive glory and better But doth God take care of Oxen 1 Cor. 9.9 but in page 159. you affirm that Man and Beast must have a more quiet and peaceable time for this is a time of persecution Answ Man shall hereafter hardly here below For Christ Mark 10.30 tells us Saints have all here or Grace Faith c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is † instar omnium with Persecution but hereafter Eternal Life here 's little peace though towards the end the Sea figuratively shall be no more that is troubles as formerly according to them who by Jerusalems coming down from Heaven hold the Ghurches even glorious and peaceable condition after her enemies destruction To what you say in page 141. about the Saints possessing the riches of their Enemies as true heirs to the riches of the world I say this is a pleasant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but false doctrine For though Christ restored onely the Elect to Celestiall priviledges yet he restored all to Temporal Hence he gave Mount Seir to Esau as really as Canaan to Israel And Luk 16.25 the Glutton is said to receive his good things And indeed why should they be barred from Temporals who have no share in Eternals p. 168. You say that Nationall Congregations are not called the Church of Christ nor her Ministers Christs Ministers and therefore you expect another kind of Preaching to convert the Nations towards the end of the world National Ministers are called the Angels of the waters as those waters are expounded Read my Expos of Rev. 16. Rev. 16.5 and and 17.15 O profound Doctor But did not Christ bid his Disciples † 5. 17.15 about Angels of waters discipulize all Nations Matth last May there then not be a National Church and National Ministers in a good sense Pray how came so many Nations converted and by whom if not by Nationall Ministers Such Teachers as you were not then in being and 't is well if ye are not now born too soon And thus Friend Hammond I take my leave of you and your Book which like the Apples neer the Asphaltite-Lake Solnius ca. 48. seem choice and pleasant but being handled moulder to dust or nothing Febr. 6.1655 FINIS