Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	eat_v	5,786	5	6.8715	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34849	A discourse of the covenants that God made with men before the law wherein the covenant of circumcision is more largely handled, and the invalidity of the plea for pædobaptism taken from thence discovered / by Nehemiah Coxe.	Coxe, Nehemiah.	1681 (1681)	Wing C6717; ESTC R7196	96,812	205

of the Gospel The ignorance of this that was in them is apparently the reason of the Blindness and miserable Mistakes of the wisest Heathen Philosophers in a thousand other things of the greatest Importance if a Man miss the right account of this he is certainly bewildred in all after search for that Truth which it most concerns him to know and therefore it behoves us with all diligence to observe what the Holy Ghost hath left upon Record for our Instruction in this matter The Discourse of which may be reeferred to these three Heads 1. The Condition of Adam before he sinned 2. His Sin and the immediate Consequents thereof And 3. How God dealt with him in his fallen State of each I shall discourse but very briefly And first § 2. Concerning the Condition of Man before his Fall we may observe these things 1. That God made him a reasonable Creature and indued him with original Righteousness which was a Perfection necessary for the enabling of him to answer the End of his Creation and eminently in this respect he is said to be created in the Image of God Gen. 1. 26 27. and to be made upright Eccle. 7. 29. which Vprightness or Rectitude of Nature did consist in the perfect Harmony of his Soul with that Law of God which he was made under and subjected to which was 1. An eternal Law and invariable Rule of Righteousness whereby those things that are agreeable to the Holiness and Rectitude of the Divine Nature were required and whatsoever is contrary thereto was prohibited which Law was to Adam internal and subjective only being communicated to him with his reasonable Nature * Jus naturale est dictamen recte rationis judicans actui alicus ex ejus convenientiâ vel disconvenientiâ cum ipsâ naturâ rationali inesse moralem turpitudinem aut necessitatem moralem con 〈…〉 ab Authore Naturae ipso Deo talem accum aut Vet●● aut 〈◊〉 Grot. This 〈…〉 Philosopher 〈…〉 eth it was Nota Artificis operi suo impressa And of some Dictates of the Law of Nature as I remember Cicero saith that with respect to them facti non docti imbuti non instructi 〈◊〉 and written in his heart so as that he needed no external Revelation to perfect his Knowledg of it And therefore in the History of his Creation there is no other account given of it but what is 〈…〉 which 〈…〉 have 〈…〉 that he was made in the Image of God which as the Apostle reacheth us doth consist in Righteousness and true Holiness Eph. 4. 24. The Sum of this Law was afterwards given in ten Words upon Mount Sinai and yet more briefly by Christ who reduceth it unto two great Commands respecting our Duty both to God and our Neighbour Mal. 22. 37-40 And this as a Law and Rule of Righteousness is in its own Nature immutable and invariable as is the Nature and will of God himself whose Holiness is stampt thereon and represented thereby 2. It pleased the 〈…〉 Majesty of Heaven to add into the eternal Law a 〈…〉 wherein it charged Man not to 〈◊〉 of the Fruit of one Tree in the midst of the Garden of Eden which Tree was called The Tree of the Knowledge of 〈◊〉 and Evil Gen. 2. 16 17. chap. 3. 3. The 〈◊〉 of this Fruit was not a thing evil in it self but 〈◊〉 was made so by divine Prohibition and therefore it was necessary that the Will of God concerning this should be expresly signified and declared unto Man who otherwise by the Light of Nature had been no more directed to 〈◊〉 from the Fruit of this Tree then of any other in the Garden nor indeed had he been under any Bond of Duty thereunto But the Command being once given forth this positive Law had its Foundations 〈◊〉 laid in the Law of Nature it being an 〈…〉 That it is a most righteous and reasonable thing that Man should obey God and that the Will of the Creature should ever be subject to the Will of the Creator And therefore the Heart of an upright Man could not but naturally close with and submit to the Will of God by any means made known unto him and there can be no Transgression of a positive Precept without the Violation of that eternal Law that is written in his Heart Secondly This Law was guarded by a Sanction in the threatning of Death to the Transgression thereof Gen. 2. 17. which Commination is delivered in Terms denoting the utmost Misery that can befall a reasonable Creature and the highest certainty of its befalling him in case of his Transgression In the day thou eatest thereof saith the Lord in dying thou shalt dye And this Sanction belonged not only to the positive Precept unto which it was expresly annexed but also to the Law of Nature the Demerit of the Transgression of which Law is known to man by the same Light as the Law it self is known to him and this is made good by the experience of Mankind even in their fallen State who do not only find some remaining Notions in themselves of the difference of Good and Evil and some sense of their Duty to embrace the one and eschew the other but also have a Conscience of Punishment due to the Transgression of these Dictates of their Reason And these Notions are connatural to them and therefore to be observed as well in those that have not as in those that have the Light of a written Law to guide them Rom. 1. 32. chap. 2. 15. And if it be thus with fallen Man then much more as the Law it self so also the Sanction thereof was perfectly and distinctly known unto Adam in his upright State whose Conscience was pure and his Mind irradiated with a clear Light as being perfectly free from those dark Fumes of sensual Lust wherewith the Reason and Judgment of his lapsed Offspring is darkned and perverted Thirdly Adam was not only under a Commination of Death in case of Disobedience but had also the Promise of an eternal Reward on condition of his perfect Obedience to these Laws which Condition if he had fulfilled the Reward had been due to him by vertue of this Compact that it pleased God to condescend unto for the incouraging of Man's Obedience and the manifestation of his own Bounty and Goodness § 3. Now that such a Promise of Reward was given to Adam and indeed implyed in the Commination of Death in case of Disobedience may be concluded 1. From the State and Capacity in which God set him which was a state of Tryal in a way to eternal Happiness under a Law of Works and exercise of Obedience which we cannot conceive of but as in order to some Reward and highest End proposed to him and in this way attainable by him 2. From the natural 〈◊〉 of Men to expect the Reward of 〈◊〉 Blessedness for their Obedience to the Law of God and to stand before him upon 〈◊〉 of a Covenant