Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	sin_n	suffer_v	5,268	5	6.2457	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87004	A discovery of the latitude of the loss of the earthly paradise by original sin. Occasioned by a disputation betwixt Mr. Matthias Rutton, min: of Boughton Munchalse in Kent, and the author hereof; branched out in these particulars, as followeth: I. First, an examination of his apologetical letter, with a full answer thereunto. II. Secondly, six arguments to prove that original sin exposed Adam and his posterity but to the first death. III. Thirdly, a discovery of the false and corrupted ministers by ten characters. IV. Fourthly, a discovery of the true ministers by ten characters. / By George Hammon, pastor to the Church of Christ meeting in Biddenden in Kent.	Hammon, George.	1655 (1655)	Wing H502; Thomason E1680_1; ESTC R209154	79,445	216

rich yet for your sakes he became poor that you through his poverty might be made rich thus the Lord Jesus made himself of no reputation and took upon him the form of a Servant and became obedient to death even the death of the crosse and as the Apostle Paul saith this his great love did extend it self to us when we by Nature were the Children of wrath as well as others scarcely for a righteous man will one dye yet peradventure for a good man some would even dare to dye but God commendeth his love to us in that while we were Sinners Christ died for us Rom. 5.7 8. 2 Cor. 8.9 Phil. 2.6 7 8. Ezek. 16.4 5 6 7 8. So that hence we may see the time when the Lord was pleased in his mercy and pity to look upon us and offer unto us this rich inheritance Fourthly and lastly be moved above all things to seek this kingdom because of the indurablenesse of it for it will never fail chee but will remain with thee for ever and ever as saith the Psalmist The Lord knoweth the days of the upright and his inheritance shall be for ever The Apostle Peter also to confirm this saying saith Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Iesus Christ from the dead to an inheritance incorruptible and undefiled that fadeth not away reserved in the Heaven for you wherefore gird up the loyns of your mind and be sober and hope to the end for the grace that shall be brought to you at the revolation of Iesus Christ the which shall be an ample recompence of reward for all the sufferings that thou shalt meet with for the profession of his name in this life Psal. 37.18 1 Pet. 1.3 4. comp. 13 v. Rev. 21.6 Rev. 22.12 Heb. 11 16 The seventh use is to set forth the misery and terror that will fall upon all such as sin against such great mercy were there no more but a deprivation of them from the presence of the glorious God and that Heavenly Ierusalem it might be sufficient to be a Worm never dying and a fire never quenched but there is also Tophet prepared of old he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimston doth kindle it Isa. 30.33 Agreeing with the words of the Apostle that saith Or despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance but after thy hardness and impenitent heart treasurest up wrath against the day of wrath and revelation of the righteous Judgement of God Rom. 2.4 5. 2 Thess. 1.7 8. What a forlorn condition will that Soul be in whoever he be that hath slighted the means of Grace and cast behind his back all those sweet invitations of the Gospel when the Lord Jesus Christ shall come forth to summon all to appear before the Judgement Seat to give an account before the Tribunal Seat Will not such Souls call for the Mountains to fall upon them to hide them from the presence of God Surely they will and all such faces shall gather blackness for thou that hast hated knowledge and hast not chosen the fear of the Lord but hast chosen Pleasure and all that thy heart hath lusted after here below and hast set greater account of the praise of Men than of the praise of God this shalt thou have at the Lords hands thou shalt lye down in sorrow where there shall be weeping and wayling and gnashing of teeth therefore labour to be wise whilst thou maist be happy and in this thy day consider the things that belong to thy peace lest it be hid from thine eyes for ever and thou mourn when it be too late Prov. 1.24 25 26 27 28 29 30 31 32. Cap. 5.11 Luke 19.42 The Eighth and last Use shall be for comfort and consolation to all those that shall be Heirs of that Kingdom Blessed are all they who are found watching when the Lord Jesus Christ shall come he will gird himself and make them sit down at meat and he will come forth and serve them Therefore be glad and rejoyce for the Lord Omnipotent will reign Blessed are all they that are called to the Marriage Supper of the Lambt for they shall enter into that glorious City even that heavenly Jerusalem which I have given you a glimps of where there shall bee singing praises by the Saints where there shall be everlasting joy and substantial or perfect felicity therefore I say Blessed are all the Dead that dye in the Lord for they shall be glorified at his appearance Even so Amen Come Lord Jesus come quickly FINIS Errata PAge 68. line the 20. read obtain for owned p. 72. l. 24. r understanding for wisdom p. 77. l. 11. r. Ore Chase for out those p. 78. l. 6. r. Sword for Lord p 94. l. 24. r. that for but p. 96. l. 23. r. to for of p 124. l. 7. r. their wickedness for the wickedness l. 8. r. great multitudes twice p. 126. l. 9. for is King r. their King p. 127. l. 21. for dispaced r. displaced p. 137. l. 2. r. upon for up of p. 139. l. 21. r. of Jerusalem for of thy Jerusalem p. 140. l. 24. r. the Lord of Hosts after the glory p. 150. l. 3. r. from God p. 174. l. 28. for when ever r. what hour Baptizo signifies to plunge or overwhelm Rantizo to sprinkle or scatter * Adams sin brought not Condemnation to Hell on his Posterity but death of the Body with Sickness Sorrow c. Adams Sin brought no pollution or disability on the Spiritual part of Mankinde Man is not made uncapable to act good by Adams sin The Fathers iniquity makes not the Childe liable to the second death Esau not hated before hee was born Disobedience the cause that men become Vessels of dishonour * Act. 2.37 Sodom not suffering punishment in Hell fire Reprobate Angels and reprobate men not yet in punishment Parables prove not things Hell not in being till the coming of the Lord God not changeable in his Decrees God doth not change his Decree but doth decree to change his Dispensation according to the actions of the Creature Adams sin being only against the first Covenant brings not Condemnation to Hell Punishment in Hell only for transgression against the second Covenant Adam and all his injoyments before he fell were but earthly The affirming that Adams●● brought the second Death justifies the Devil to speak truth and makes God a Lyar 1 Character 2 Char. 3 Char. 4 Char. 5 Char. 6 Char. 7 Char. 8 Char. 9 Char. 10 Char. 2. 3. 4. 5. 6. 7. 8. 9. 10. That the Cities of Judah shal be built as in the former days A Prophecie of the return of the Ten Tribes that there may bee one sheepfold on the Mountains of Israel Meaning that their Children and riches shall bee brought back from the Land of their enemies as aforetime 1 Three Reasons why the Temple shall be built again The Jews shall not be converted by a Gospel preaching The work of the Witnesses to prove the Man of Sin to be the Antichrist and not the Messiah that they look for The manner of the Man of Sins arising The Man of Sin proved not to be the Romish Babylon by Reasons followfng Use 2. 3 Use 4 Use 6 Use 7 Use

you say that David there confessed any sin or guilt of any sin as he stood in the loyns of his Parents unless that first sinne which as I have shewed you brought but the first Death neithe have they any less perfection in quality of nature by the which they are put into a worse capacity to stand or fall as to the losse of the injoyment of that eternal inheritance although I grant the first thing they do when they are capable of a Law and temptations do approach they like their first Father Adam break the Law of God as he did and these words have I spoken as in order to the making way for the opening of the words before mentioned for in the first verse David is a Petitioning to God for Mercy and Pardon for that sin wch he had committed in killing Uriah and taking Bathsheba his Wife unto himself in the which Petition he uses three Arguments as we may so say The First is from the multitude of Gods Mercies in these words According to thy loving kindness according to the multitude of thy mercies verse the first The Second is from his acknowledging of his Sin saying My sins are ever before me vers. 3. as if he should say They are the greatest trouble that I have in the World they are always in my way so that we see the second Motive that he uses to attain Mercy is by confession of his sin with great zeal and ardency of spirit he well knowing that God had promised That he that confesseth and forsaketh his sin should finde mercy And the Third and last Argument which he used in this Psalm to move God to have mercy upon him in blotting out his transgressions was from the brittleness of his Nature and the weakness of that Lump that he was made out of As if hee should have said Father thou knowest I am of the Earth earthly which is subject to much weakness and frailty and therefore he beyond all other reasons in this last reason vers. 5 saith Behold as if he should have said Lord take notice as well consider how defective the Mould was in the which I was formed which to me appears to be his Mother Eva in whose loyns was David and all other shapen for God made all Mankind at once and not his Mother that bare him that thereby thou considering my frame maist in pity blot out my transgressions This expression of David is not used alone but hath the like import Psal. 103. v. 12 13 14 in these words ver. 12. As far as the East is from the West so far hath he removed our transgressions from us And in the fourteenth verse he giveth the reason why the Lord is so gracious in these words For hee knoweth our frame that we are but dust so that I conceive in this fifth vers of the one and fiftieth Psalm which you cited to me in these words Behold I was shapen in iniquity and in sin did my mother conceive me is no more but the proneness of Davids Nature by reason of the weakness of the matter that he was made of and that is the same that he desires God to take notice of or behold whereby hee might graciously remit that sinful Act that he had committed unless you meant that Sin which beleeving men and women suffer for which is the sin against the first Covenant which did consist of an earthly Paradisical glory which I did to you and do still affirm That both Adam and all his Posterity consideredly as they were in his loyns did not only commit it but also suffer for it which I did then and do still affirm to bee the first Death by which Pollution and Corruption run thorow all the parts of the outward man But as I have said no pollution or disability in the least hath it brought to the Spiritual part of man whereby the Conscience or spirit of man should be defiled neither actively nor imputatively not actively for this reason because the Spiritual part of man is not involved in the loyns of Adam whereby he doth be get it but it is formed in man by God Zach. 12.1 so according to the Word of the Lord when he speaketh concerning the dissolution of that Mortal lump that man begetteth saith then Dust shall return to dust and the Spirit to him that gave it so that as man begetteth only the Natural part of man and not the Spiritual and thereby the Spiritual part being not in form and matter in the loyns of Adam therefore the Spiritual part could not be polluted but the Natural part being in matter involved in the loyns of Adam was polluted corrupted and deformed from whence ariseth all the corruption of Nature as Blindness Deafness and Lameness and all such like Corruptions which shall remain until this corruptible body shall put on incorruption so it is clear that the Spiritual part of the Sons of Adam did not sin in Adam by action because it was not in being The second Reason why the guilt of Adams sin cannot lye upon the Spiritual part of any so as to make them stand guilty before God of a second Death is from the reproof the Lord gave to a Generation of men of your judgement that thought the Childe must dye for the Fathers sins that when the Lord did threaten the punishment of the sins of the Fathers upon the Children that you blindly with those whom the Lord reproveth Ezek. 18.2 3. do conclude that it must needs be the punishment of the second Death therefore the Lord saith he would have that Proverb used no more The fathers have eaten soure Grapes and the Childrens teeth are set on edge but the soul that sinneth shall dye So much briefly as for the second reason But whereas you said that there was no thought of time betwixt the Natural being of David and the sinful being if you mean his sinful being by that matter that he received from Adam it is granted but if it be of the Soul or inward part which had its being from God it is denied from the two Reasons already rendred Further one Reason more Any Creature that is defiled in the inward man is not fit for the Kingdom of God but Children are fit for the Kingdom of God at the very birth of them therefore Children are not defiled or corrupted in the inward man Further You affirmed in your writing that I said that you could never read in Scripture that any Children were damned and therefore no such Sin Original to Damn to which say you you instanced that of Esau who was reprobated from all Eternity to the which I answer I do indeed confess you said so but I have learned that your say so is no sufficient proof for the ninth of the Romans the eleventh twelfth and thirteenth verses which you cited to prove the matter prove no such thing for let any Soul seriously read that place and see whether that place say

Vessels of honour and yet some hee made Vessels of dishonour To that I anwser It is very true that hee did make some of that Lump Vessels of honour but they were such as were pricked in their heart for their sins * and did purifie their heart through beleeving and obeying the truth and so Christ became the Author of their eternal Salvation Heb. 5.9 1 Pet. 1. vers. 22. for it was that which the Lord hath promised Souls that did purge themselves from the unbeleef in their hearts as you may see 2 Tim. 2.20 But in a great House there are not only Vessels of Gold and of Silver but also of Wood and of Earth and some to honour and some to dishonour vers. 21. if a man therefore purge himself from these he shall be a vessel unto honour sanctified and meet for the Masters use and prepared unto every good work And now I shall give you a brief review of those words that the Apostle Paul makes use of Rom. 9. they are the words of the Prophet Ieremy Jer. 18.1 to 17. and so onwards And the Word of the Lord came unto me saying Go down to the Potters house and there will I cause thee to hear my words and I went down to the Potters House and behold he wrought a work on the wheel and the vessel that he made with clay was marred in the hands of the Potter and he made another Vessel as seemed the Potter good to make it then the Word of the Lord came unto me saying O House of Israel can I not do with you as this Potter saith the Lord Behold as the clay is in the Potters hands so are yee in my hands O House of Israel At what instant I speak concerning a Nation or Kingdom to pluck up or destroy If that Nation turn from their evil I will repent of the evil I thought to do unto them but in what instant I speak concerning a Nation or Kingdom to build or to plant it if they do evil in my sight then will I repent of the good wherewith I said I would benefit them now therefore go speak to the men of Judah and inhabitants of Jerusalem saying thus saith the Lord Behold I frame evil against you and devise a device against you return every one of you from his evil way and make your ways and your doings good but they said there is no hope but we wil wa●●● after our own devices c. and in vers 17. he threatens to shew them his back and not the face in the day of their Calamity the which wee may see the Lord brought upon them and yet he was just when he judged and thus you see the Apostle answereth the Objection and shews the Jews Rom. 9. what the Lord had determined concerning them and also made known by the Prophet Jeremy that hee could according to the truth of his Justice if they remained obstinate in doing evil in his sight make them a dishonourable Vessel as well as the Potter could make that Clay which was not yeelding and conformable to his hands a vessel of dishonour Thus I have shewed you the words of the Prophet and the meaning of the Apostle that he doth not stop the mouthes of those persons that say the Lord of the whole earth cannot do unrighteousness and therefore cannot Condemn the Childe and cast it into Hell for the Fathers sin neither can he Reprobate any but for their actual sin but hee stops the mouthes of those Jews and all such as they are who do question why God might finde fault although they before have given him just cause of offence Mal. 3.8 The next thing you affirm is not true wherein you said I did affirm That that fire which Saint Jude calls eternal fire was meant only consuming fire though it was consuming indeed yet I did not affirm that to bee the only meaning of it but you may remember I said by the word eternal fire was meant such a fire as was not kindled by man neither did it happen in the City by accident but it issued forth from God being not kindled by man and so was as eternal as himself for the breath of the Lord was ever a fire to his enemies Dan. 7.10 From hence it is said of him in Hebr. 11.29 Our God is a consuming fire the which fire did destroy the Natural bodies of the Sodomites and that eternal fire was not Hell as you blindly conceive but it was such fire as the Prophet commanded to come down from Heaven to destroy the Captains and their Fifties which was as eternal as that of Sodom being without kindling by man or without end and it came not out of Hell but from Heaven and so you may see it Gen. 19.24 in these words Then the Lord rained upon Sodom and upon Gomorrah brimstone and sire from the Lord out of Heaven and this was for the destruction of no more but their Natural bodies for it is not Gods way to afflict the punishment of Hell before he hath tried Souls at the general Judgement which shall not be till after the Resurrection for the Sentence against the first sin and the punishment thereof which was the first death was not inflicted upon Adam till after God had legally tried him and Sir let me tell you that the very Devils are not yet in Hell but their punishment is reserved until the Day of Judgement Iude vers. 6. Matth. 8.29 Why art thou come to torment us before the time Which sheweth plainly that the punishment of reprobate Angels and reprobate Men is not yet inflicted but hath reference to time and Sir if I should ask you where Hell were what answer would you give me you would happily tell mee it was where the Wrath of God was and then I shall conclude that Hell were under your Coat for Christ saith Ioh. 3.36 That he that beleeveth not the wrath of God abideth on him for ever And truly Sir if your faith should be tried by your works as Iames saith it must be then doubtless you would be found altogether unbeleeving and if so then according to the former words of our blessed Saviour That the wrath of God abides on such so that if you do conclude Hell to bee in all places where the Wrath of God is though I do indeed conclude that there shall be a material place of Hell where the Wrath of God shall remain perpetually then Hell must of necessity be at the place aforesaid And if you do conclude it to bee on the Earth or under the Earth as some foolishly have conceived then it is most evident that the Devils are not yet in Hell for he is called the Prince of the Air and hence it comes to pass that the Devil is many times cast down by the Judgements of God so that if you have any reason to prove Hell to be yet in being then you might have some better ground to say the

let me speak to thy comfort The Seed of the Woman shall break the Serpents head that is though the Serpent had thought by his subtilty to have buried thy honour in the dust for ever and so to have destroyed the work that I had been doing Six days in one hour yet I will have him to know that my Wisdom is unsearchable and my ways past finding out that I have found a way to involve my Son in the flesh not to take upon him the Nature of Angels but the Seed of Abraham whereby hee may take away the Victory from the Grave though thou must needs dye and be like water spilt upon the ground yet I have used a means that thou shalt not be for ever expelled 2 Sam. 14.14 So know this to thy comfort and set the Serpent know this to his shame though my word be established in the Heavens that the Heavens and Earth shall pass away yet not one word of mine shall pass away unexecuted and so I shall take the words of the Lord before named 2 Sam. 14.14 and shew you why God brought in the promised Seed to intervene sin and the sentence that is though his Decree cannot be broken nor his Justice go unsatisfied but that Man must dye for that Original Sin no man or woman to be exempted but must all be banished by death But Jesus Christ was to bring life and immortality to light herein is the saying made good O Death where is thy sting O Grave where is thy Victory the sting of death is sin and the strength of sin is the Law but thanks be to God who hath given us victory through Jesus Christ our Lord This place the Apostle useth 1 Cor. 15. to prove the very thing that I am now a proving of If you should ask me whether Christ brought nothing for the Sons of Men more than a Resurrection I should answer yes many things he brought heavenly Paradisical glory for all such as would accept of it upon those conditions that he offered it Much more might be said to this Objection and Argument but my time at present is precious Arg. 2. If the Sin against the First Covenant made the Sinners liable but to the first Death then Adam and all since in his loyns were liable but to the first Death But the Sin against the first Covenant made the Sinners liable but to the first Death Ergo Adam and all his posterity stand guilty by that Sin only of the first Death To the proof of this Argument I shall give you to understand what I mean by the first Covenant and that you may see was excellent injoyments I mean excelling in Prerogative beyond all other Creatures insomuch as they were all under him and whatsoever name he gave them they shall bee called by and also had he not sinned he should have injoyed that pure earthly Paradisical injoyment which was the glory of the first Covenant from which glory hee fell by transgression of that Law or that Original Sin as you so call it First That he sinned against no other Covenant but that Covenant because there was never no Covenant made of a second Life or a second Glory not till after Adam had sinned and therefore could not sin against such a Covenant it being not made nor he in a capacity to sin against any such thing So that Sir take notice of this one thing by the way that as the Grave and the misery tending thereunto as sickness weakness and such like infirmities is that which a Creature receiveth as punishment for the sinning against that pure earthly Paradisical Covenant So the Gulf of Hell with eternal misery is the punishment of Sin committed against that second Covenant the which is a Covenant of heavenly Paradisical glory so that as the glory of the second Covenant doth surmount the glory of the first so the loss of the thing Covenanted with the punishment thereunto doth farre surmount the injoyment of the first with the punishment annexed thereunto Now to prove my Minor Proposition by a plain rext as Gen. 3.19 In the sweat of thy face shalt thou eat bread until thou returnest to the ground for out of it wast thou taken dust thou art and unto dust thou shalt return Compare this with the seventeenth verse of the same Chapter where he saith Cursed is the ground for thy sake and also telleth him that it shall bear thorns and thistles So if you take good notice what the Lord denounces as punishment to him and his seed which is only earthly and inflicted only upon the outward man no whit eternal neither inflicted upon the inward man and thus I have proved my Minor Proposition that Adams Sin was but against the first Covenant which sin lost but the injoyment of the first Life with that earthly Paradisical glory Arg. 3. If Adam in his best condition as he stood in Paradise before the Fall were but an earthly man and all his injoyments were but earthly injoyments then he could lose no more than what he had to lose which was earthly But Adam in his best condition was but an earthly man all his injoyments were but earthly injoyments Ergo all that he lost was butearthly injoyments The Minor I shall thus prove 1 Cor. 15.44 There is a Natural body and a Spiritual body so it is written the first man Adam was made a living Soul the last man Adam was made a quickning spirit verse 45. howbeit that was not first which is Spiritual but that which is Natural and after that which is Spiritual vers. 46. The first man is of the earth earthy the second man is the Lord from Heaven vers. 47. Thus you see the first man Adam was but earthly and also his injoyments as earthly as himself Obj. If it should be objected and said That the Lord made Adam an immortal Soul Ans. To which I answer that God breathed into Adam the breath of Life and so hee became a living Soul it should appear he was a dead Soul before for many times in Scripture the Mortal part of Man is called the Soul Joshua 10.28 it is proved in and so oftentimes in the ninth tenth and eleventh Chapters of Joshua and Adam and all his Posterity had such mortal Souls that had not Christ risen to have brought a Resurrection that is to say that mortal Body out of the dust we had been like the beasts that perished 1 Cor. 15.18 And so much briefly to the third Argument Arg. 4. The Fourth Argument To prove why Adams sin did not bring any of his Posterity to be liable unto the second Death If the punishment due to that Original sin of Adam in Paradise be no other than what God hath declared in the Sentence which is no other but upon the outward man then none of the Sons of Adam shall be Damned for that sin of Adam in Paradise But that punishment due to Adam in Paradise is no other than