Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	call_v	sin_n	zion_n	66	3	9.3563	5	false

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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

dishonour ver. 21. The Anabaptist still obstinate the Minister urged another Argument to prove some Children were Damned and not for Actual sin therefore for Original and therefore there was such sin as we call Original the Argument was taken out of Jude vers. 7. where it is said that Sodom and Gomorrah and the Cities about them suffered the vengeance of eternal fire in which Cities no doubt but there were some Children which never had sinned actually and these with the rest suffered the vengeance of eternal fire The Anabaptist answered by shewing the meaning of Eternal The word Eternal saith he is there to be understood for consuming which is as ridiculous and absurd as the rest our ordinary fire is consuming it consumes the Wood or other matter that nourisheth it and so at last it self is extinguished but this eternal fire never goeth out neither doth it consume those it burns the wicked burn eternally that is for ever and are never consumed so the answer implyes a contradiction To make this his Exposition good he cited a place of St. Mat. 10.15 It shall be more tollerable for Sodom and Gomorrah in the Day of Judgement than for that City that will not receive the Apostles more tollerable that is saith he being holpen by one of his Disciples Sodom and Gomorrah shall be excused but that Exposition they can never make good more tollerable said the Minister that is they shall not receive so severe a Sentence they shall receive lesser Damnation but not be wholly excused This he proved by reason for more is the Comparative degree and is a relative term and respects the same thing then strenghened this reason by Scripture Mat. 23.14 Yee shall receive greater damnation there is Damnation for them because they devoured widows houses but greater damnation because they made long prayer their pretence more tollerable then doth not imply that they were wholly excused but received lesser punishment The Anabaptist then began to urge an Argument that no Children were Damned the Minister perceiving that this was to run round in a circle not able to indure the cold longer being not yet fully recovered of sickness the Anabaptist began to cry Victory by railing on the Ministers Were not those people given over to a reprobate sense to strong delusions to beleeve lyes they could never force such interpretations upon Scripture The Lord open their eyes that they may see the truth and convert and be healed Mat. Rutton Min. An Answer to a Letter of Master Matth. Rutton Minister of Baughton as he so calleth himself sent to a friend of mine in order to the Vindication of a Dispute between him and myself at Baughton where wee accidentally met to his friend Master Mat. Rutton as followeth SIR WHereas you were pleased to affirm in your Letter I was troubled about a Sermon you delivered in the which you writ you proved such as I am to be the Ministers of Satan for the which cause you say I fell upon you with abusive words Sir I pray you do not forget your self for I began not with you neither did I give you any abusive words neither did I know that you had delivered such a Sermon as you confess in which you rendered me and such as I am to be so odious although I had heard before that you did usually rail much as your Predecessors did against Christ and his Apostles saying they were Deceivers pestilent Fellows and turners of the World upside down though Michael the Arch-Angel when he was Disputing with the Devil about the body of Moses did not bring a rayling accusation but left it to God with these words The Lord rebuke thee But I pray remember that your Neighbour of whom you at that instant received Tithes after he had paid it asked you in much mildness of speech Why you did rail so much against the Baptists and you presently said they were Anabaptists for you said the word in the Greek signified again and you Baptizing Persons again are called Anabaptists at the which words I could no less than make answer saying That for my part I did dis-own Baptizing of any persons again who were once truly Baptized according to Christs appointment and more-over I said That sprinkling a little water in a Childes face in its Infancy was not Baptism but a cousening shift brought in by Pope Innocentius the Third and then you replied and said That Baptizo signified Sprinkling as well as Dipping the which I denied and shewed you there was no correspondency between the word Baptizo and Rantizo in their significations to prove one and the same thing the one signifying to dip to plunge to sink to over-whelm in water the other word to sprinkle to scatter here or there or to disperse abroad on divers parts of the body then all that you had more to say in the behalf of that was That it was set down so in the Book of Common Prayer and when you could say no more to that you cried out against them viz. the Baptists for broaching of gross Errors and instanced that of Original sin to which I said that for my part I did beleeve That all the Sons and Daughters of Adam were not only under the guilt of it but also groan under the punishment of it untill this day although you falsly writ in your Letter that I denyed that there was such a Sin as Original sin and yet you may remember that you made me this answer Though I did beleeve that there was such a sin yet there were many of my adherents that did beleeve there was no such sin and Sir then I went on to deal plainly with you and shewed you what that first Sin of Adam in Paradise which is usually called Original Sin did incur and made all his Children liable to the which * I affirm to be the first Death with sickness weakness and all such infirmities with the loss of all Paradisical injoyments and not Damnation in Hell which is only the desert of sins against God manifested in Christ which brought a second state of life and that you may see clearly in the pronunciation of the Sentence by God to Adam in Gen. 3. from the fourteenth to the twentieth where he tells him That in sorrow he should eat bread with the sweat of his brows until thou return unto the ground for out of it wast thou taken This was the punishment God laid upon Adam and his Posterity for that Sin Dust thou art and to dust thou shalt return Hence it cometh to pass that both righteous and unrighteous suffer alike whereby wee may see Gods Justice must be satified and so much briefly as to the Sin which you call Original or more properly to the punishment thereof And now in order I shall come to the one and fiftieth Psalm vers. 5. these words Behold I was shapen in iniquity and in sin did my mother conceive me In which words there appeareth no such thing as

the Lord hath set before thine eyes such a Kingdom and such an Immortal Crown of Life be exhorted to run with patience the race that is set before you What if though troubles do beset a Christian life yet these light afflictions which are but for a moment work in us a farre more and exceeding weight of glory Dear Christian be of the minde of the worthy Apostle that counted all things as dung and dross in comparison of the excellent knowledge of his Christ reckoning that the sufferings of this present time were not worthy to be compared to the glory that shall be revealed See thy blessed Saviour hath led thee an example of sufferings Who for the joy that was set before him indured the Cross despised the Shame and is nowset down at the right hand of the Father I say consider him who indured such Buffetings such Crowning with Thorns nay such spitting on and yet turned not away his back from the smiter nor his cheek from him that plucked off the hair Isa. 50.6 2 Cor. 4.26 27 28. Rom. 8.17 18. Heb. 12.2 3. Again in the second place let me exhort thee to stand always upon thy watch for the Day of Christ or the day of thy Dissolution is a very uncertain day for as it was in the dissolution of the old World so shall it be in the coming of Christ for the day before the Floud they are they drank they married and gave in Marriage until the Floud came and took them all away Even so was it with the Sodomites they continued in their security until the wrath of the Almighty broke out and there was no remedy Moreover when Lot fore-warned his Sons in Law of the Wrath of God upon the City he seemed to them as one that mocked Gen. 19.14 Matth. 24.37 38 39 40. Moreover the Apostle saith That the Day of the Lord shall so come as a Thief in the night that when they shall say peace and safety then sudden destruction cometh upon them as travel upon a Woman with Childe and they shall not escape 1 Thess. 5.1 2 3. So forasmuch as the Day of the Lord is so uncertain let us labour for a watchful Spirit for it is a duty of a very high concernment both from the example of the Saints that have gone before and from a command of our blessed Saviour and his Apostles as you may see from these Scriptures Psal. 102.7 Psal. 103.6 Isa. 21.5 Hab. 2.1 Mat. 24.42 Cap. 25.13 Mar. 13.33 34 37. Acts 10.31 1 Cor. 16.13 1 Thess. 5.6 The Apostle also gives two maine Reasons to urge Christians to thar duty of watchfulness the first is from this consideration That the end of all things is at hand in these words saying The end of all things is at hand watch and be sober 1 Pet. 4.7 The second Reason is because saith he your Adversary the Devil like a roaring Lion runs about seeking whom he may devour whom resist be stedfast in the faith 1 Pet. 5.8 the Spirit of God lays down the danger that will follow security and saith If thou shalt not watch I will come upon thee as a Thief and thou shalt not know whenever I will some upon thee Revel. 3.3 therefore blessed is he that watcheth and keepeth his Garment lest he walk naked and they see his shame Revel. 16.15 Therefore for as much as it is a duty of such concernment let us labour to watch to the end we may know the Signs of the times so as that they overtake us not as a Snare whereby we be deprived of that glorious Crown that is set before us And so I pass to the second Use Secondly Be informed Christian Reader of the vanity or emptiness of all injoyments unless such injoyments as shall be brought at the revelation of Jesus Christ at that day under these two considerations The first is The instability or breviousness of their continuance Secondly from the little peace or Soul-satisfaction they speak to a Soul when they do injoy them and so to the first thing considerable which is the instability or breviousness or short continuance of the injoyments of all things below that inheritance We shall take notice first of the Wise-mans words that saith Wilt thou set thine eyes upon that that is not verily riches make themselves wings and fly towards Heaven riches are not for ever and the crown of them doth not indure to every Generation for as we brought nothing into the World so it is certain we shall carry nothing out so that every man walketh in a vain show getting goods knowing not who shall injoy them and thus spending their days in wealth in a moment go down to the Grave and his bones being full of the Sins of his youth which shall lye down with him in the dust Job 20.11 Cap. 21.13 Psal. 39.6 1 Tim. 6.7 Job 1.21 Prov. 23.5 Cap. 27.24 From hence we may see that we have no continuing City here but all our in joyments are very brevious and full of frugality so that we are like unto Dreaming men that dream they injoy much and wake and behold they have nothing So it is with all men that have not assurance of that Kingdom to come that Riches and Honour before mentioned although they may have much riches in this world yet when the Lord saith Return you children of men they return to dust and be as if they had not been and all the riches that they have injoyed is but to them a Dream as the Psalmist saith How are they brought to desolation as at a moment they are utterly consumed with terror as a Dream when one awaketh so Lord when thou awakest thou wilt despise their Image Psal. 73.19 20. Heb. 13.13 Psal. 90.3 4 5 6. Again wilt thou set thy heart upon honor that is as vain as the former for men of high degree are vanity and men of low degree are alike when they are put in a ballance they are altogether lighter than vanity their inward thoughts is that their houses should continue for ever and their dwelling pleces unto all generations they call their Lands after their own names neverthelesse man being in honor abideth not but is like the beast that perisheth this their way is their folly yet their posterity approve their sayings like Sheep they are laid in the grave Death shall feed on them and the upright shall have dominion over them in the morning and their beauty shall consume in their graves from their dwellings though while he live he bless himself and men will praise thee when thou doest well to thy self he shall go to the generation of his Fathers and never see light the man that is in honor and understandeth not is like the beast that perisheth Psal. 49. 11 12 13 14. compared with 18. Again wilt thou set thy heart on pleasure that is vain and but for a moment therefore Moyses did choose rather to suffer afflictions with the people of God than

I will fill their treasure So that those that seek first the kingdom of Heaven and the righteousnesse thereof and seek it as hidden treasure that is to say above all things in the world without doubt the Lord will rise and rain everlasting righteousness upon such souls Hosea 10.12 Prov. 2.3 4 5. 1 Chron. 28.9 Mat. 9.33 So much to the first means in order to the attainment of this inheritance The second way to attain to this inheritance may be observed from the wise Merchant man who when he had found the Pearl of great price sold all that he had to gain that price so also must thou when thou seest an excellency in Jesus Christ thou must break off thy sins by righteousnesse and part with all that is near and dear unto thee for he that comes to Christ and hates not Father and Mother Wife and Children Lands and living nay and his own life cannot be his Disciple not that I mean that thou shouldst hate the person of thy Father or thy Mother or Wife or Children and the like neither did Christ mean so in that speech of his but to cast them out of their affections when they come in competition with Christ but still to honour and respect their persons though slight their counsel Luk. 14.26 27. Mat. 10.34 35 36 37 38. so that this is the second way to attain this Heavenly inheritance or Pearl of great price Thirdly as thou must forsake all and break off thy sins by righteousnesle so thou must increase in thy piety and virtues thou must not stand still but thou must add to thy Faith Virtue Knowledge Temperance Patience and Godlinesse for so an entrance shall be administred into his heavenly Kingdom 2 Pet. 1.5 6 7 8 9 10 11. so that from hence thou mayst see that the way or means to enter into that heavenly inheritance is to grow in grace not to stand still not be luke-warm not to have a name to live and be dead but to excel in virtue The fourth and lastly as thou must seek that inheritance above and before all things and as thou must forsake all things for the attainment of that precious inheritance when thou hast found it so as to part with all and break off thy sins by righteousnesse and as thou must also grow in Graces adding to thy Faith Virtue and so forth So in the fourth and last place thou must goe on and persevere till death not turn back or be weary or faint in thy mind for that is the way to inherit that glorious inheritance even that immortal crown of life and to sit down with Christ in his Throne where thou shalt abide for ever and ever 2 Tim. 4.4 5 6 7 8. Jam. 1.12 Rev. 2.10 cap. 3. v. 9. compar'd with 12. v. 2.7 cap. 21.7 And so I shall passe unto the sixth use The sixth use is a use of inducement to win thee or move thee to prise that Kingdom which is to be at the Revelation of Jesus Christ for then the Tabernacle of God shall be with men he shall dwell with them as also saith Iohn in these words I heard a great voice from Heaven saying the Tabernacle of God is with men and he will dwell with them and they shall be his people and he will be their God and God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain for the former things are passed away and the redeemed of the Lord shall come to Sion with Songs and everlasting Joy shall be unto them and the great King of the whole earth who is the Son of the most high and the great Bridegroom of the Bride shall gird himselfe and make them sit down at meat and they shall raign with him as long as the Sun and Moon endureth Luk. 12.37 Rev. 21.3 4 5. Esa. 35 10. these privileges in that kingdom shall be above Angels for not unto the Angels hath he put into subjection the world to come whereof we speak but that he hath put it into subjection to the Saints is clear as you may see from these Scriptures Psal. 149.6 7 8 9. Obedi 21. Mal. 4.3 4 5. Rev. 2.26 27. from hence we may see the great gainers Saints will be if it be so that they lose all the enjoyments of this life provided they doe but attain that inheritance 1 Tim. 4.8 cap. 6. ver. 6. 1 Cor. 3.22 But on the other hand if thou shouldest lose that inheritance and the glorious presence of that infinite glory which was so glorious that when Peter and John saw but a glimpse of it they said It is good for us to be here I say if thou shouldest loose chis enjoyment although by it thou maist gain all the friendship in the world the riches and quintessence thereof yet thou wouldest be a great loser Matt. 17.4 Mark 8.36 Christian Reader thou art not travelling to an earthly Kingdom or Inheritance but unto Mount Sion and unto the City of the living God the heavenly Ierusalem to an innumerable company of Angels to the General Assembly and Church of the first born which are written in Heaven and unto God the Judge of all things and the Spirits of Just men made perfect where thou shalt enjoy the presence of God in whose presence there is fullnesse of Joy and at his right hand pleasure for evermore Psal. 16.11 Heb. 12.22 23. The second inducement is from the Freeness of the giver of this Inheritance that whether thou art rich or poor high or low noble or ignoble thou maist attain to this Inheritance for the Lord commands his Messengers to offer it freely to every Creature Mar. 16.15 Rev. 22.17 Moreover he proclaims this his loving kindnesse by the Prophet saying Oh every one that thirsteth come ye to the waters and he that hath no mony come buy Wine without money and without price why do you lay out your money for that which is not bread and your labor for that which profits not Esay 55.1 2. From hence we may take notice of these two things First how the Lord exhibiteth himself freely to every Creature and blames such as are contented with Husks when they may have the Bread of Life freely The third Inducement or Motive to move thee or incourage thee to seek after this Inheritance is from the consideration of thy condition when the Lord is pleased to cast his eye of pity upon thee it is not at that time when thou appearest amiable or lovely by reason of thy virtues and graces which is in thee but when thou wast a deformed Creature by reason of lying in the blood of the pollution of thy Sin and it was also when no eye pittied thee neither could Angels or men do thee any good In this appeared the love of God indeed as saith the Apostle We know the grace of our Lord Jesus Christ that though he were