Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	sin_v	13,883	5	9.2456	4	true

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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

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

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

what God hath declared in the Sentence Gen. 3. ergo none of the Children of Adam shal suffer in Hell for that Sin and that it was but a loss of earthly injoyments with deformities and corruption I have proved it at large Arg. 5. To prove that Sin in Paradise did not make him or any of his Posterity liable to eternal Death is as followeth That Opinion which in the extent of it will make the Devil to speak truth and God to lye is an absurd and blasphemous opinion But the Opinion that saith That that Sin of Adam in Paradise maketh all the Sons of Adam guilty and liable to eternal Death affirmeth that the Devil speaks true and the Lord lieth Ergo that Opinion is absurd and blasphemous The Major will be easily granted The Minor I shall prove for God saith Gen. 2.17 If thou eatest thou shalt surely dye but the Devil said Gen. 3. to the Woman Yee shall not dye but be like gods c. Now if this Death that the Lord said they should dye be meant punishment in Hell as you blindly conceive and yet wee see that all Adams posterity which sinned in him or are become sinners by him are not punished in Hell which you say is meant by that Death then God speaks not true in saying they shall surely dye when he intends they shall not And the Devil speaks true when hee saith they shall not dye and wee see they do not so dye if that Death which God saith they shall surely dye bee meant the second Death this is to make the Devil speak true and God a Liar O horrid Blasphemous Opinion be ashamed of it Obj. Peradventure you will say That God sent Christ to take away the guilt and punishment of that Original sin which is as false and ridicnlous as the other O blinde guide is this any more in effect than to say That God sent his Son to make the Devils words appear to be true and his own false the Devil said they should not dye God said they should Now that they might not indeed dye you say God sent his Son that they might not dye which is no less than to make God a Lyar And so much briefly to your blasphemous opinion A word or two what I say to this and that is in these words Thou shalt surely dye is only meant the death of the material Body and hence it comes to pass that as well the righteous as unrighteous dye none exempted he regards not the person of any so that it appears clearly our God is a God of truth that cleareth not the guilty and that the Devil according to the words of John is a Lyar and hath been so from the beginning Arg. 6. The last Argument is as followeth That Opinion which crosseth plain texts of Scripture in the plain meaning of them is false and erronious But that Opinion which affirmeth That all Infants as they come into the World are guilty of such a Sin as makes them liable to the second Death namely to be punished in Hel and so lye under the Wrath of God is against plain texts of Scripture in the plain meaning of them Ergo such an Opinion is absurd und erronious Only the Minor will be questioned the which I shall prove from Matth. 9.14 where Christ faith Little Children are heirs to the Kingdom of Heaven Take notice Sir these were not Beleevers sprinkled Children neither were they Baptised neither were they brought for that purpose Thus you see your Opinion speaks against plain text of Scripture Christ saith They are heirs of the Kingdom of Heaven And as for the answer of that Objection in Psal. 51.5 I refer you to the place where I have answered it in its time and place in the letter And now I shall take notice of an absurdity that will follow and so will leave as to the Arguments you do affirm in this your Opinion That all Infants that dye in their Infancy none excepted must needs be damned for you did affirm That David was guilty of that Sin that brought Damnation and if David were guilty then all Children for David in your sense was an Elect Person and yet if he had died in his Infancy he had been damned according to your expression from Psalm fifty so that upon this account all Children in their infancy stand at enmity with God and if so then shew mee what reconciliation there can be according to Scripture account without the manifestation of Repentance and Faith towards God for Christ faith Except you beleeve you shall dye in your sins John 8.24 which Children cannot do although you would blindly conclude from Matth. 18. that those little ones there were Children which cannot bee proved for though Christ did take a little one yet he took not little ones and neither are little ones capable to suffer for Christ and so consequently not capable to be offended Secondly Faith is a perswasion of the minde flowing from the understanding but Children having no understanding can have no faith so that God saith I speak not to your Children which neither know nor understand and so much for the absurdity which necessarily will follow That all Infants must be damned if that which you say be true and so I shall leave as to that particular Characters of the false Ministery THe next thing that I shall enter upon is to shew the Characters of the false and corrupted Ministery whereby they that run may read and know them by their fruits First you shall know them by their teaching for Doctrines the Commandements of men the Lord in old time did complain against such Persons as you may see Jer. 5.30 31. in these words A wonderful and horrible thing is committed in the Land the Prophets Prophesy falsly and the Priests bear rule by their means and the people love to have it so and what shall be done in the end thereof Thus you may see the Prophets of old did prophesie the vision of their own Brain and the Priests of Old they must bear rule by their means that is to say their false Divinations must go for truth and it being pleasing to the flesh the people loved to have it so So it is with the false corrupted Ministery in our days the Prophets of old or more properly antient Fathers as they so call them they in their several Councils have determined certain Articles of their own invention imposing them on mens Consciences as infallible truths when God never spake any such thing in his Word the Priests they bear rule by their means and conclude they must needs be truths it being the judgement of their reverend Fathers as Luther and Calvin and St. Austin and the like and it being grown in custom amongst the people they love to have it so like as the people of old who lusted after the Flesh-pots of Aegypt I shall only particularize a few of their Traditions and so pass the first Character

sign and none shall be given them And furthermore I said That if you were as careful to read the Scriptures and being frequent in them as you were to look after your Tithes you might have remembred that John the Baptist who was a very great Prophet did shew no sign or mark at all yet all that that he said was true Joh. 10.41 and this was the sum of that I said which you call rayling The last thing you say appears to be full of confusion for in the first Clause of your last Verse in which you say that such as wee are given up The meaning thereof is this That God hath given us up to be cast out of his favour not only intending to harden us but also to harden himself against us not intending any means shall do us good cutting us from mercy delighting in our destruction this is meant by giving up to a reprobate sense And yet now in the last Clause of your Verse you pray That the Lord would open our eyes so that in one place you cast us as far as you can into Hell and say That God hath done so in his account already Do I wrong such a generation of men if I should call them Babels Brats I leave the Reader to judge But as for your prayer I matter it not whether you pray for us or curse us which is your most usuallest practice for I know that the prayers of such are abomination according to the Word of the Lord Prov. 28. vers. 9. I shall speak no more to the Letter at present but exhort you to repent from your dead works and beleeve the Gospel and be Baptized for remission of sins before the Decree pass and there be no remedy The Servant of all men for Christs sake George Hamman Now Sir having answered your Letter I shall not leave you so but shall further clear the truth of what I have affirmed by word and writing and that by several Reasons or Arguments as followeth Arg. 1. That opion that affirmeth God may change in what he hath absolutely Decreed is false and erronious but your Opinion that Original sin bringeth Adam and all his Posterity liable or guilty to the second Death and yet we see Adam and all his Posterity are not punished with the second Death maketh God changeable in what he hath absolutely Decreed ergo your opinion is false and erronious The Major part of the Argument I suppose will not bee denied and that you know well that God changeth not and therefore the Sons of Jacob are not consumed The Minor I shall thus prove from Gen. 2.17 which faith But of the tree of knowledge of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely dye or in dying thou shalt dye Here we may see God did absolutely Decree and also declare his Decree That if Adam did transgress that Law hee should dye Now if that Death included there do presuppose the second Death as well as the first then if all do not dye the second Death as well as the first Gods Justice is not satisfied but his Decree frustrated for God cannot bring any secondary means to frustrate that which he hath absolutely Decreed or disappoint the satisfaction of his Justice When I say he cannot my meaning is this That the Will of God with the Attribute of his Truth doth guide the Attribute of his Power so that he can do nothing but what is righteous according to truth If God may bring a secondary means to disappoint the satisfaction of his Justice he may as well bring a secondary means to disappoint the satisfaction of his Mercy whereby the Justice of his Mercy be not executed In plaineness of words my meaning is this That if the Lord would after he had said Adam should dye and all his eternally and yet afterwards prepare life and glory for so many of them as would accept of it may hee not as well prepare a Hel for persons who have continued faithful unto death whose reward is a Crown of Life But now to answer an Objection or two Obj. 1. The first Objection is from the example of Ninivie for the Lord said Forty days and Ninivie shall be destroyed and yet it was not destroyed from which word many conclude that God doth change in his Decree Ans. To this I answer That God did not change his Decree but did decree to change his Dispensation of Mercy or Judgement according to the Creatures obedience or disobedience for God had declared his Decree long before Jonah was sent to Ninivie That at what instant be spake of a Nation or Kingdom to pluok up or destroy if they did repent of their evil hee would repent of the evil he thought to do unto them Jerem. 18.7 but wee see Ninivie did repent from the King on the throne to the Begger on the dunghil And hence it comes to pass that God could not destroy them though he told Jonah hee did intend such a thing as concerning them and thus we see God doth not alter in his Decree although he doth Decree to alter his Dispensation of Mercy or Judgement according to the Creatures actings Hence it comes to pass though Adam should have enjoyed all Paradisical glory not been rooted up for ever yet for his disobedience he was rooted up drove out of the Garden with the loss of all that aforesaid injoyment and God that seeth things before time that shall be in time and calleth things that shall be as if they were saw Adam the very same day that hee did Transgress not only dying in dying thou shalt surely dye but also saw Adam and his posterity returned unto Earth from whence hee was taken so the Sentence is true in his account that calls things that shall be as if they were So much briefly to the first Objection Obj. 2. The second Objection is That the Promise did intervene Adams Sin and the Sentence Ans. I answer That makes not to the taking away of the Punishment of it hence it comes to pass though the Promise hath been made flesh and dwelt amongst us and hath been dead and risen again yet no whit of the punishment is abated so that God can as well cease to be as he can cease to be unfaithful in the true execution of the Attributes of his Justice or Mercy But I conceive the reason why the Promise did intervene was because he would not leave his Creatures without some comfort as if he should have said Adam there was a time when thou mightest have eaten of every Tree in the Garden unless that Tree in the middest and in pleasure and not in sorrow but now thou shalt eat in sorrow all the days of thy life until thou returnest unto that lump of Earth from whence thou wast taken therefore thou maist see what thou hast got by harkning to the voyce of the Serpent and thy Wife yet this