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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89645	A little starre, giving some light into the counsels and purposes of God revealed in the Scriptures. Or A catechisme, wherein these ensuing principles. 1. What God is, and how he manifests himselfe. 2 Why he made the world and man. 3. Mans condition, what, 1. by creation. 2. By his fall. 3. By being restored by Jesus Christ. 4 The uses and ends of the law. 5. What the Gospell is. 6. Justification what it is. 7. Sanctification what, and how it is wrought. 8. What repentance is. 9. The use and ends of the Scriptures. 10. What true prayer is. 11. Baptisme, and the Lords Supper, why, and how used. 12. Generall redemption what, and how to be adjudged of. 13. Resurrection and judgement what. 14. Heaven and Hell what, in truth and misterie. All which are briefly by way of question and answer opened and explained. / By VVilliam Mason.	Mason, William, Anabaptist.	1653 (1653)	Wing M948; Thomason E1505_1; ESTC R208669	86,553	204

believe not in him and are not thus united and made one with him in the Spirit though they eat his flesh and drink his bloud namely in the carnall and outward use of Bread and Wine yet they have no life in them neither shall they enjoy any true comfort in him nor eternall life by him but shall goe into condemnation Q. But is it not said in the Scriptures that Christ died for all men and that as by the offence of one judgement came upon all men to condemnation so by the righteousnesse of one the free gift came upon all men to justification of life How say you then that some go into condemnation A. Christs death did in some respect reach forth it self unto all men God had a glorious design in making of man and for this end did bring forth this outward creation of all things to be subservient to his glory to help forward this design yea and the Lord was rich in mercy and store and abundantly provided aforehand to keep this design on foot for Christ was that Lamb prepared and slain before the foundation of the world Now if Christ had not died in the purpose and account of God before man had actually sinned then there had been an utter subversion and dissolution not onely of mankind but also of the whole Creation by mans sin But now the death of Christ coming between divine wrath and the whole creation did still give a being unto the same that it should be serviceable in helping forward this glorious design And upon this account meerly it is namely by the death of Christ that all men even the most wicked enjoy a temporall life health riches yea all outward things whatsoever for in this sence he is said to save or preserve man and beast for he doth good to all and makes his Sun to shine and his Rain to fall upon the just and unjust namely the Sun and Rain of his outward providence and thus Christ died for all men and so he is the Saviour of all men But there is a more especial salvation as the Apostle saith He is the Saviour of all men but especially of them that believe and this salvation is not that outward or temporal salvation but an inward and spiritual one and is peculiar onely to them that believe in him and are made one with him and upon this ground it is that the Apostle saith as by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men to justification as if he had said that as Adam by sinning brought all men into a state of sin and so of condemnation so all that are justified unto life are made just by the free gift and grace of God by faith in the righteousnesse of Jesus Christ so that the words doe not extend that as all men fell in Adam so all without exception should be justified and saved by Christ but onely they who by faith lay hold on the righteousnesse of Christ the which the Apostle declares at large in the 3 4 5 6 7. Chapters In the 3. Chapter he proves all men to be under sin and that by the workes of the Law no man can be justified and that God hath set forth Christ to be a propitiation that whosoever believes should be justified freely by his grace through the redemption that is in his bloud In the 4. Chapter he tells them that even Abraham was not justified by or for any work which he wrought but onely by faith in Christ Jesus and that faith was reckoned unto him for righteousnesse and so it shall be to all that doe believe In the 5. Chapter he tells them that justification by faith brings peace and joy into the soul which justification by the work of the Law could not doe because the work was ever doing but never done and they looked upon God in that estate as ever angry But now sayes he we have peace with him and can joy in tribulations for though in Adam we were under condemnation yet now believing in Jesus and looking to him for righteousnesse we are justified unto life Thus the Apostle is farre from intending a general redemption but an especiall salvation by faith in Jesus Christ peculiar onely to them that believe Q. But the Apostle writing to Timothy exhorts that prayer be made for all men because he will have all men to be saved and come to the knowledge of the truth and further saith that Christ is the Mediator between God and man who gave himself a ransome for all And the Apostle John saith That Christ is the propitiation for the sinnes of the whole world How say you then that salvation is peculiar onely to them who doe believe A. For the clearing of this the meaning of these Scriptures must be inquired into The Apostle indeed exhorts that prayers intercessions and giving of thankes be made for all men for Kings and all in authority and gives a twofold reason First in respect of themselves that so they might live in quietnesse and godlinesse under them The second reason respects God it is his will he is well pleased with our praying for them because he will bring some of all sorts high and low to the knowledge of the truth that so they may be saved And if he say what must we pray for the Gentiles for our Governours are no Jewes is it lawfull to pray for them Yea saith the Apostle God will have all to be saved Gentiles as well as the Jewes for there is but one God and he is the God of the Gentiles as well as of the Jewes and there is but one Mediator between God and man even the man Christ Jesus who gave himself to ransome the Gentiles as well as the Jewes and this mystery was not known to former ages but now in due time it is to be manifested and for this very purpose saith he I am ordeined a Preacher and an Apostle to bring this good tydings to the Gentiles and to assure their hearts that if they believe in Christ they shall be saved and thereof you need not doubt for as Christ who is truth is in me so that which I speak is truth And hereto agrees that of the Apopostle Peter in Acts 10. 34. That God is no respecter of persons but in every Nation Gentiles as well as Jewes he that feareth him and worketh righteousnesse is accepted of him shewing plainly that the purpose of God in bringing in the Gentiles was a secret to that day but now was revealed And where the Apostle John saith That Christ is the propitiation for the sinnes of the whole world he doth not mean every particular person in the world but onely they who walk in the light as God is in the light even these the bloud of Christ doth

performance of any or all those religious services but that they should believe in him who was prefigured in all those services which was Christ and cast themselves wholly upon God in him for Righteousnesse both unto justification and fanctification But now Christ being come in the flesh and having in himself ended all those significations it is the will of God that both Jewes and Gentiles should believe in him and rest confidently assured that God is graciously well pleased with them in him having for his sake forgiven them all their trespasses so that the will of God being the ruleof mens obedience it is the will of God that they should not act according to the letter of the Law for life but that they should believe on the name of his Sonne Jesus Christ in whom is eternall life Q. But is not the Law even in the terrors of it a good meanes to drive men to Christ A. The Law as it was delivered to Israel on Mount Sinai was so holy so pure and of such transcendent righteousnesse that all the wisdome and power of men could not devise any meanes nor perform any action that might in the least be suteable to the will of God herein they being by nature acted by a spirit or principle quite contrary to the most pure holy and righteous will of God hereupon the Law was a ministration of death threatning wrath upon every disobedience so that in this respect the Law was and is so far from being a meanes to drive men to God that is was and is rather an occasion to drive them from him either first into despair if he should turn their consciences loose upon them Or else secondly by stirring up the enmity that is in the minds of men to make them hate God and all the holy wayes of God Or thirdly men being ignorant of the righteousnesse of God are hereby stirred up to invent some way or worship of their own whereby they may appear righteous before God Q. How could the Law being so pure and holy occasion or stir up the enmity that is in mens minds against God A. A man in the state of innocency was able to look upon God and to converse with him every appearance and discovery of God unto him was pleasant and delightful and the more the Lord was pleased to manifest himself unto man the more mans heart was enlarged to love him and his commandments were not grievous in this condition there was neither cause nor occasion of discontent much lesse of enmity or hatred between God and him But when man by sin was fallen from God and was become one with Satan who hated God then he who before was like unto God and loved God was now become like the Devil and hated God and this enmity or hatred was not against God as he was a good and loving God for that man was not now able to apprehend but in that he was a just and a righteous God for so he was pleased to appear unto him Before the Law was given the Lord manifested himself to men very seldome and very low and they knew but very little of him except in the outward creation all this while men were exceeding sinful and death had dominion over them yet neverthelesse God did not impute every transgression unto them though he often plagued them for their grosse and greivous sinnes for there was no written precept and the Law of nature was by sin so blotted and blurred that no man was able thereby to read or know his duty and now men were alive at least in their own conceits they thought themselves to be very happy and their conditions to be very good so long as they abstained from such grossenesse as very nature abhorred because they did not know sin many things that were very sinful went currant for morall vertues and many things that were duties were not looked upon as any thing at all sin was as it were dead men were so benummed in it But now when the Commandement on the Law came when God was pleased to appear in a most righteous Law whereby every sin and transgression was brought to light it being through the power of God a discerner of the thoughts and purposes of the heart now sin revived for now sin was discovered whatsoever was contrary to the holy will of God was known to be a sin and every duty was now known to be a duty so that by the Law men were become sinful that is they were now made acquainted with their sinful dispositions which before the Law came they did not know But this was not all for the Law did not onely discover sin to be sin but also did occasion sin to be more sinful That corruption of nature wherewith every man is tainted and whereby every man is become prone to evil that sinning sin took occasion by the Law or Commandement to work in natural men all manner of evil for the Law was so holy and so high that no man was able to attain to the perfection of it in the least degree and it was also the ministration of condemnation threatening wrath and curse upon every disobedience Now men perceiving that they were neither able to attain to that purity which the Law required nor yet to escape that wrath which the Law threatened that natural corruption that sinful disposition that is in every mans heart by nature was hereby quickened and stirred up through the working of Satan to hate God and to oppose him in all his holy and righteous wayes and appearances and yet the Law is not sin nor the cause of death unto any man but holy and just and good But sin or the vicious disposition of every mans heart being carried on by the Devil did so rage and swell against the purity and righteousnesse of God revealed in the Law that they sinned the more and acted all manner of wickednesse with greater violence even as a mighty stream being stopped rages and swells and breakes down all dammes and stops whatsoever and hence it is that the Commandement which was ordained to life was to them an occasion of death and thus sinne by the Commandement became exceeding sinfull Q. Doth the Law occasion such an enmity or hatred in the Elect also A. The Elect and they that are predestinated to be conformed unto the Image of Christ come under a two-fold consideration First as they are in the state of nature and secondly as they are in a state of grace As they are in the state of nature so they are in the state of enmity and there is no difference herein between them and all other men but onely in the account of God they hate God as much as any oppose him as much as any and had a hand and gave their voyce in the crucifying of Christ as much as any men whatsoever and in this condition