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
A41355	The marrow of modern divinity touching both the covenant of works, and the covenant of grace, with their use and end, both in the time of the Old Testament, and in the time of the New : wherein every one may cleerly see how far forth he bringeth the law into the case of justification, and so deserverh the name of legalist : and how far forth he rejecteth the law, in the case of sanctification, and so deserveth the name of Antinomist : with the middle path between them both, which by Iesus Christ leadeth to eternall life : in a dialogue, betwixt Evangelista, a minister of the Gospel, Nomista, a legalist, Antinomista, an Antinomian, and Neophytus, a young Christian / by the author, E.F. ; before the which there is prefixed the commendatory epistles of divers divines of great esteem in the citie of London ; whereunto is also added, the substance of a	Fisher, Edward, fl. 1627-1655.; Hamilton, Patrick, 1504?-1528. Patricks places.	1646 (1646)	Wing F997; ESTC R1839	130,516	286

tidings that is to say that God to whose eternall knowledge all things are present and nothing past or to come foreseeing mans fall before all time purposed and in time promised and in the fulnesse of time performed the sending of his sonne Jesus Christ into the world to help and deliver fallen mankind Ant. I beseech you Sir let us heare more of these things and first of all shew how we are to conceive of Gods eternall purpose in sending of Jesus Christ. Evan. Why here the Learned frame a kind of conflict in Gods holy attributes and by a liberty which the Holy Ghost from the language of holy Scripture alloweth them they speak of God after the manner of men as if he were reduced to some straits and difficulties by the crosse demands of his severall Attributes for Truth and Justice stood up and said that man had sinned and therefore man must die and so called for the condemnation of a sinfull and therefore worthily accursed creature or else they must be violated for thou saidst say they to God in what day that thou eatest of the tree of the knowledge of good and evill thou shalt die the death Mercy on the other side pleaded for favour and appeales to the great Court in Heaven and there it pleads saying Wisdome and power and goodnesse have been all manifest in the Creation and Anger and Justice they have been magnified in mans misery that he is now plunged into by his fall but I have not yet been manifested O let favour and compassion be shewed towards man wofully seduced and overthrown by Sathan O said they unto God it is a royall thing to relieve the distressed and the greater any one is the more placable and gentle he ought to be But Justice replied If I be offended I must be satisfied and have my right And therefore I require that man who hath lost himself by his disobedience should for remedy set obedience against it and so satisfie the judgement of God Therefore the wisdome of God became an umpire and devised a way to reconcile them concluding that before there could be reconciliation made there must be two things effected first a satisfaction of Gods justice secondly a reparation of mans nature which two things must needs be effected by such a middle and common person that had both zeal toward God that he might be satisfied and compassion toward man that he might be repaired Such a person as having mans guilt and punishment translated on him might satisfie the justice of God and as having a fulnesse of Gods spirit and holinesse in him might sanctifie and repaire the nature of man And this could be none other but Jesus Christ one of the three persons of the blessed Trinity And therefore he by his Fathers ordinacion his own voluntary susception and the holy Spirits sanctification was fitted for the businesse whereupon there was a speciall covenant or mutuall agreement made between God and Christ as is expressed Isa. 53. vers 10. That if Christ would make himselfe a sacrifice sacrifice for him then he should see his seed he should prolong his dayes and the pleasure of the Lord should prosper by him So in Psal. 89.19 the mercy of this Covenant between God and Christ under the type of Gods covenant with David are set forth Thou spakest in vision to thy Holy one and saidst I have laid help upon one that is mighty or as the Chaldee expoundeth one mighty in the Law As if God had said concerning his elect I know that these will break and never be able to satisfie me but you are a mighty and substantiall person able to pay me therefore I will look for my debt of you as Paraeus well observes God did as it were say to Christ What they owe me I require it all at your hands Then said Christ Lo I come to do thy will In the volume of thy book it is written of me I delight to do thy will O my God yea thy Law is in my heart Thus Christ assented and from everlasting stroke hands with God to put upon him mans person and to take upon him his name and to enter in his stead in obeying his father and to do all for man that he should require and to yield in mans flesh the price of the satisfaction of the just judgment of God and in the same flesh to suffer the punishment that man had deserved And this he undertook under the penalty that lay upon man to have undergone and thus was Justice satisfied and Mercy magnified by the Lord Jesus Christ and so God took Christs single bond whence Christ is not only called the Surety of the Covenant for us Heb. 7 22. but the Covenant it self Isa. 49 8. And God laid all upon him that he might be sure of satisfaction protesting that he would not deale with us nor so much as expect any payment from us such was his grace And thus did our Lord Jesus Christ enter into the same covenant of works that Adam did to deliver believers from it he was contented to be under all that commanding revenging authority which that Covenant had over them to free them from the penalty of it and in that respect Adam is said to be a type of Christ as you have it Rom. 5.14 Who was the type of him that was to come Unto which purpose the 〈◊〉 which the Apostle gives these two Ch●ist and Adam are exceeding observable he cals Adam the fi●st man and Christ our Lord the second man speaking of them as if there never had been any more men in the world besides these two thereby making them the head and root of all mankind they having as it were the rest of the sons of men included in them the first man is called the earthly man the second man Christ is called the Lord from heaven The earthly man had all the sons of men born into the world included in him and is so called in conformity unto them The second man Christ is called the Lord from heaven who had all the elect included in him who are said to be the first-borne and to have their names written in heaven Heb. 12.13 and therefore are oppositely called heavenly men so that these two in Gods account stood for all the rest And thus you see that the Lord willing to shew mercy to the creature fallen and withall to maintain the authority of his Law took such a course as might best manifest his clemencie and severity Christ entred into covenant and became surety for man and so became liable to many ingagements for he that answers as a surety must pay the same sum of money that the debtor oweth And thus have I endeavoured to shew you how we are to conceive of Gods eternall purpose in sending of Jesus Christ to help and deliver fallen mankind Ant. I beseech you Sir proceed also to the

thou do it not thou shalt die the death In which Covenant there was first contained 〈◊〉 precept Do this Secondly a promise joyned unto it If thou do it thou shalt live Thirdly a like threatning If thou do it not thou shalt die the death Imagine saith Musculus that God had said to Adam Lo to the intent that thou maist live I have given thee liberty to eat and have given thee abundantly to eat let all the fruits of Paradise be in thy power one tree except which see thou touch not for that I keep it to mine own authority the same is the tree of knowledge of good and evill If thou touch it the meat thereof shall not be life but death Nom. But Sir you said that the Law of the Ten Commandements or Morall Law may be said to be the matter of the Law of works and you have also said that the Law of works is as much to say as the Covenant of works whereby it seems to me you hold that the Law of the Ten Commandements was the matter of the Covenant of works which God made with all mankind in Adam before his fall Evan. That 's a truth agreed upon by all Authors and Interpreters that I know And indeed the Law of works as a learned Author saith signifies the Morall law and the Morall law strictly and properly taken signifies the Covenant of works Nom. But Sir what is the reason you call it but the matter of the covenant of works Evan. The reason why I rather chuse to call the Law of the Ten Commandements the matter of the Covenant of works then the Covenant it self is because I conceive that the matter of it cannot properly be called the covenant of works except the form be put upon it that is to say except the Lord require and man undertake to yield perfect obedience thereunto upon condition of eternall life and death And therefore till then it was not a covenant of works betwixt God and all mankinde in Adam As for example you know that although a servant have an ability to do a masters work and though a master have wages to bestow upon him for it yet is there not a covenant betwixt them till they have thereupon agreed Even so though man at the first had power to yield perfect and perpetuall obedience to all the Ten Commandements and God had an eternall life to bestow upon him yet was there not a covenant betwixt them till they were thereupon agreed Nom. But Sir you know there is no mention made in the book of Genesis of this covenant of works which you say was made with man at first Evan. Though we read not the word Covenant betwixt God and man yet have we there recorded what may amount to as much for God provided and promised to Adam eternall happinesse and called for perfect obedience which appears from Gods threatning Gen. 2.17 For if man must die if he disobeyed it implies strongly that Gods covenant was with him for life if he obeyed Nom. But Sir you know the word Covenant signifies a mutuall promise bargain and obligation betwixt two parties Now though it is implied that God promised man to give him life if he obeyed yet we read not that man promised to be obedient Evan. I pray take notice that God doth not alwayes tie man to verball expressions but doth often contract the Covenant in reall impressions in the heart and frame of the creature And this was the manner of covenanting with man at the first for God had furnished his soule with an understanding mind whereby he might discern good from evill and right from wrong and not only so but also in his will was most great uprightnesse and his instrumentall parts were orderly framed to obedience the truth is God did ingrave in mans soule wisdom and knowledge of his will and works and integrity in the whole soule and such a fitnesse in all the powers thereof that neither the mind did conceive nor the heart desire nor the body put in execution any thing but that which was acceptable to God so that man endowed with these qualities was able to serve God perfectly Nom. But Sir how could the Law of the Ten Commandements be the matter of this Covenant of works when they were not written as you know till the time of Moses Evan. Though they were not written in tables of stone untill the time of Moses yet were they written in the tables of mans heart in the time of Adam for we read that man was created in the image or likenesse of God Gen. 1.27 And the ten Commandements are a doctrine agreeing with the eternall wisdome and justice that is in God wherein he hath so painted out his own nature that it doth in a manner expresse the very image of God And doth not the Apostle say that the image of God consists in knowledge righteousnesse and true holinesse and is not knowledge righteousnes true holines the perfections of both the tables of the law And indeed saith M. Rollock it could not wel stand with the justice of God to make a Covenant with man under the condition of holy good works perfect obedience to his Law except he had first created man holy pure and ingraven his law in his hart whence those good works should proceed Nom. But yet I cannot but marvell that God in making the covenant with man did make mention of no other commandement then that of the forbidden fruit Evan. Do not marvell at it for by that one species of sin the whole genus or kind is shewn as the same Law being more clearly unfolded Deut. 27.26 Gal. 3.10 doth expresse And indeed in that one Commandement the whole worship of God did consist as obedience honour love confidence and religious feare together with the outward abstinence from sin and reverent respect to the voice of God Yea herein also consisted his love and so his whole duty to his neighbour so that as a learned writer saith Adam heard as much in the garden as Israel did at Sinai but only in fewer words and without thunder Nom. But sir ought not man to have yielded perfect obedience to God though this Covenant had not been made betwixt them Evan. Yea indeed perfect and perpetuall obedience was due from man unto God though God had made no promise to man for when God created man at first he put forth an excellencie from himself into him and therefore it was the bond and tie that lay upon man to return that again unto God so that man being Gods creature by the law of creation he owed all obedience and subjection to God his creator Nom. Why then was it needfull that the Lord should make a covenant with him by promising him life and threatning him with death Evan. For answer hereunto in the first place I pray you understand that man was a reasonable creature

Ceremonies had a Star-light of Christ yet some of them had the light of the broad day a little before the Sun rising and did expresse him with the circumstances and vertue of his death so plainly as if his passion had been acted upon a Scaffold in so much saith he that I am fully perswaded and cannot but believe that God had shewed Moses the secrets of Christ and the very manner of his death aforehand and therefore no doubt but that they offered their sacrifices by faith in the Messiah as the Apostle testifieth of Abel I say there is no question but every spirituall believing Jew when he brought his Sacrifice to be offeroffered and according to the Lords command laid his hands upon it whilst it was yet alive he did from his heart acknowledge that he himselfe had deserved to ●ie but by the mercy of God he was saved and his desert laid upon the beast and as that beast was to die and bee off red in sacrifice for him so did hee believe that the Messiah should come and die for him upon whom hee put his hands that is laid all his iniquities by the hand of faith So that as Beza saith the Sacrifices were to them holy mysteries in which as in certain● glasses they did both see themselves to their own condemnation before God and also beheld the mercy of God in the promised Messiah in time to bee exhibited And therefore saith Calvin the sacrifices and satisfactory offerings were called Ashemoth which word properly signifieth sinne it selfe to shew that Jesus Christ was to come and performe a perfect expiation by giving his owne soule to bee an Asham that is a satisfactory oblation Wherefore you may assure your selfe that as Christ was alwayes set before the fathers in the Old Testament to whom they might direct their faith and as God never put them in hope of any grace or mercy nor never shewed himselfe good unto them without Christ even so the godly in the Old Testament knew Christ by whom they did enjoy these promises of God and were joyned to him And indeed the promise of salvation never stood firm till it came to Christ and there was their comfort in all their troubles and distresses according as it is said of Moses He endured as seeing him who is invisible esteeming the reproach of Christ greater riches then the treasures of Egypt for he had respect to the recompence of reward And so as Ignatius saith the Prophets were Christs servants who foreseeing him in spirit both waited for him as their Master and looked for him as their Lord and Saviour saying He shall come and save us And so saith Calvin so oft as the Prophets speak of the blessednesse of the faithfull the perfect image that they have painted thereof was such as might ravish mens minds out of the earth and of necessity raise them up to the consideration of the felicity of the life to come so that we may assuredly conclude with Luther that all the Fathers Prophets and holy Kings were righteous and saved by faith in Christ to come and so indeed as Calvin saith were partakers of all one salvation with us Ant. But Sir the Scripture seemes to hold forth as though they were saved one way and we another way for you know the Prophet Jeremie mak●s mention of a twofold Covenant therefore it is somewhat strange to me that they should be partakers of one way of salvation with us Evan. Indeed it is true the Lord did bequeath unto the Fathers Righteousnesse Life and eternall Salvation in and through Christ the Mediator being not yet come in the flesh but promised And unto us in the New Testament he gives and bequeaths them to us in and through Christ being already come and having actually purchased them for us and the Covenant of grace was before the comming of Christ sealed by his blood in types h●d figures and at his death in his fl●sh it was fully sealed and ratified by his very blood actually and in very deed shed for our sins And the old Covenant in respect of the outward forme and manner of sealing was temporary and changeable and therefore the types ceased and only the substance remaines firme but the seals of the new are unchangeable being commemorative and shall shew the Lords death untill his comming againe And their Covenant did first and chiefly promise earthly blessings and in and under these it did signifie and promise all spirituall blessings and salvation but our Covenant promiseth Christ and his blessings in the first place and after them earhly blessings These and some other circumstantiall differences in regard of administration there was betwixt their way of salvation or covenant of grace and ours which moved the Author to the Hebrews to call theirs old and ours new but in regard of substance they were all one and the very same for in all Covenants this is a certain rule if the subject matter the fruit and the conditions be the same then is the Covenant the same but in these Covenants Jesus Christ is the subject matter of both salvation the fruit of both and faith the condition of both therefore I say though they be called two yet are they but one the which is confirmed by two faithfull witnesses The one is the Apostle Peter who saith Acts 15.11 We believe through the grace of our Lord Jesus Christ that we shall be saved even as they did meaning the Fathers in the old Testament as is evident in the verse next before The other is the Apostle Paul who saith Abraham believed God and it was accounted to him for righteousnesse know yee therefore that they which are of the faith the same are the children of Abraham by which testimonie saith Luther wee may see that the faith of our Fathers in the old Testament and ours in the new ●s all one in substance Ant. But could they that lived so long before Christ apprehend his righteousnesse by faith for their Justification and salvation Evan. Yea indeed for as Master Forbes truely saith It is as e●sie for faith to apprehend righteousnesse to come as it is to apprehend righteousnesse that is past wherefore as Christs birth obedience and death were in the old Testament as effectuall to save sinners as now they are so all the faithfull forefathers from the beginning did partake of the same grace with us by believing in the same Iesus Christ and so were justified by his righteousnesse and saved eternally by faith in him it was by vertue of the death of Christ that Enoch was translated that he should not see death and Elias was taken up into heaven by vertue of Christs Resurrection and Ascension so that from the worlds beginning to the end thereof the salvation of sinners is onely by Jesus Christ as it is written Jesus Christ yesterday and to day and the same for ever

comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned for indeed Christ paid God till hee sayd hee had enough hee was fully satisfied fully contented and therefore in Jer. 50.20 it is sayd that in those dayes and at that time the iniquity of Israel shall be sought for and there shall be none and the sinnes of Judah and they shall not be found for by Christs death Satan sinne and Death were conquered and taken captive and whatsoever might bee brought against us was taken away as the least bill or scroule and yet it is sayd concerning the seed and children of Jesus Christ Psal. 89.30 If they forsake my Law and walke not in my judgements then will I visit your transgressions with the rod and their iniquities with stripes and in like manner 1 Cor. 11.30 it is sayd concerning believers For this cause many are weak and sickly amongst you and many sleepe Now though all these Scriptures speake contrary one to another yet they all speake truth for they bee all of them the words of truth and that it may appeare to you that they doe so I pray you take notice that where believers are sayd not to bee under the Law and freed from the Law it is to be understood of the Law as it is the covenant of works and where it is sayd that believers are under the Law and that faith establisheth the Law it is to bee understood of the Law as it is the law of Christ now if believers be not under but are freed from the law of works or covenant of works then though they doe transgresse the law yet they doe not transgresse the Covenant of works and if they transgresse not the covenant of works then cannot God see any transgression of theirs as a transgression against that Covenant And if he see it not then can ye neither be angry with them nor yet chastise them for it But if believers be under the Law and faith doe establish the Law as it is the Law of Christ then if they transgresse any of the ten Commandements they transgresse the Law of Christ and if they transgresse the Law of Christ then doth Christ see it and if Christ see it he will be both angry with them and chastise them for it Now then neighbour Neophytus to apply these things to you and so to give you a particular answer to your question you are to know that you are not now under the Law but are by Christ freed from it as it is the Law of works and therefore whensoever you shall hereafter through frailty transgresse any of the ten Commandements you are not to thinke you have thereby transgressed the Covenant of works neither are you to conceive that God either sees your transgressions or is angry with you or doth chastise you for them as they are any way a transgression of that Covenant for you being freed from that Covenant and so consequently from sinning against it must needs likewise be freed from all wrath anger miseries calamities and afflictions as fruits and effects of any transgression against that Covenant But yet whilst you live you are to conceive that you are under the Law of Christ and therefore whensoever you doe swerve or goe away from the rule of any of the ten Commandements you must perswade your selfe that you have thereby transgressed the Law of Christ and that hee sees it and is displeased with you for it and if you be not grieved for it and doe not reforme it Christ will chastise you for it either by hiding his face and withdrawing the light of his countenance from you and so by depriving you of peace and comfort in him for a time or else by some outward losse or crosse in this World for that is the penalty of the Law of Christ so that if you or any believer else doe transgresse the Law of Christ if need be you shall bee as sure of temporall corrections as an unbeliever that transgresseth the covenant of works shall be of eternall damnation in hell wherefore I beseech you according to my exhortation and your resolution first be carefull to exercise your faith and use all meanes to increase it that so it may become effectuall working by love for according to the measure of your faith will be your true love to Christ and to his will and commandements and according to the measure of your love to them will be your delight in them and your aptnesse and readinesse to doe them and hence it is that Christ sayth If ye love me keep my commandements and hence it is that the believing soule according to the measure of its faith sayth with the Psalmist I delight to doe thy will ô my God yea thy law is within my heart for this is the love of God sayth that loving Disciple that we keep his commandements and his commandements are not grievous nay the very truth is nothing will be more grievous to your soule then that you cannot keep them as you would ô this love of God being truly rooted in your heart will make you say with godly Joseph in case you be tempted as he was How can I doe this great wickednesse and so sinne against God how can I doe that which I know will displease so gracious a Father and so mercifull a Saviour no I will not doe it no I cannot doe it Secondly If in case you be at any time by reason of the weaknesse of your faith strength of your tentation drawn aside and prevailed with to transgresse any of Christs Comandements then beware that you do not thereupon take occasion to call Christs love to you into question but believe as firmly that he loves you as dearly as he did before you thus transgressed for this is a certain truth as no good in you or done by you did move or can move Christ to love you the more so no evill in you or done by you can move him to love you the lesse no assure your selfe that as he first loved you freely so will he hereafter heal your backsliding and still love you freely Hosea 14.4 yee hee will love you unto the end John 13.1 And therefore as you must be nothing in your selfe in case of your most exact obedience so must you be all in Christ in case of your most imperfect and defective obedience the which if you be why then the love of Christ will constrain you to mourn with an evangelicall or Gospell mourning reasoning with your self after this manner and is it so indeed though I have thus sinned yet will the Lord love me never the lesse for all that and am I as much in his favour now and as sure of erernall happinesse with Christ as I was before I thus sinned ô what a loving Father is this ô what a gracious Saviour is this ô what a wretched man am I to sin against such