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
A90893	Christ and Moses excellency, or Sion and Sinai's glory. Being a triplex treatise, distinguishing and explaining the two covenants or the gospel and law: and directing to the right understanding applying, and finding of the informing and assuring promises, that belong to both Covenants. By Vavasor Povvell, preacher of the Gospel in Wales.	Powell, Vavasor, 1617-1670.	1650 (1650)	Wing P3080; Thomason E1259_1; ESTC R208890	156,531	581

Covenant made with him they say we are predestinated and ordained to (m) Act. 13.39 2 Thes 2.13 beleeve and to (n) Eph. 2.10 Rom. 8.29 doe good works and not for beleeving and doing good workes Q If God covenanted with Christ to give salvation to some and not to all did he not then leave the rest in a state of impossibility to be saved and in a state of certainty to be damned A. I. God is not accountable to man for his actions and this is sufficient that the will of God is the (o) Rom. 9.15 18.22 supream reason of all his actions and it should satisfie us that God doth what he will and wills himselfe and his owne glory chiefly so that if mans misery tends to Gods glory it is mans duty to be silent and subject thereunto 2. Though God by this Covenant doth entaile and assure salvation upon and unto the seed of Christ yet it doth not necessarily follow that the rest are left unavoidably in a state of damnation It is true that Gods preordination presignation and promise before time declared Gods speciall favour to such as he chose and his preterition and passing by the rest shewed a lesse regard of them and dis-ingagement of God to them Obj. But the absolute electing of some doth argue the absolute reprobating of others A. God in the act of election In no moment of nature did the purpose of condemnation goe before the foresight of sin saith Dr. Twisse in the act of preterition looked upon men as fallen and not as innocent and unfallen and thereby his grace doth more eminently appear in the one and his justice is more apparently justifiable as toward men in the other Obj. But is not election the cause of salvation and reprobation the cause of damnation A. Election and Reprobation are not in any sense the causes of salvation and damnation but Christ is the proper and meritorious cause of salvation and sin the proper and meritorious cause of damnation Election and reprobation they are but precedent and precurrent acts or decrees and the causes of salvation and Damnation they come in between the decrees and the execution thereof Obj. But the Decree of reprobation puts a necessity upon men to sinne for if God hath decreed the punishment he hath decreed the cause also A. The decree puts no more necessity upon men to sinne then the secret intent and purpose of a King to put his just Law in execution makes a malefactor guilty and to suffer according to that law further who dares reply against God if he would have it so Ro. 9.20 Obj. But if a King makes a law so strict that his Subjects cannot keepe it and then punishes his Subjects for breaking it is not that King more guilty then his Subject A. But the case is not so for God when he gave the Law at first to man viz Adam he did not give him such a Law that he could not keep Q. How doth it appeare that Adam could have observed and kept that Law which God gave him in his innocent state A. I. Because the Scripture testifies of him that he was made (a) Ecl. 7.29 upright and in (b) Gen. 5 1 Gods owne likenesse viz. in knowledge holinesse and power and therefore sure he was fit and able to keep it 2. The commandement that God gave Adam to obey it was no hard commandement to be observed by such a spirituall man Ob. But Adam was no other then a meer earthly and naturall man 1 Cor. 15.47 for had he been spirituall he could not have fallen from that state A. It is true that Adams body was of the earth yet Adams soule was immediately from heaven and therefore spirituall And why might not Adam though spirituall as well as the Angels seeing they were alike without promise of upholding them and no union of spirit between them and God or Christ and but mutually good fall from that state Q. What death did Adams transgression and disobedience deserve and bring upon himselfe and his posterity A. All that the Scripture cals (a) Ro. 5.14 1 Cor. 15.21 death which is either naturall (b) Lu. 1.79 spirituall or (c) Rom. 5.2 Eph. 2.1 Iam. 1.15 Ro. 5.15.18 eternall Q. How doth it appeare that Adams sin brought eternall death A. 1. From the words of the Apostle Rom. 5.16.18 Judgement was by one to condemnation and judgement came upon all men to condemnation Now condemnation must bee understood here as in other places of Scripture for (d) Ioh. 5.24 Rom. 8.1 eternall condemnation also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in those (e) Ro. 5.16.18 two texts is alwayes in Scripture for eternall condemnation and differs from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement lastly here is judgement and condemnation together which imports both a temporall and eternall judgement 2. That condemnation which is put in opposition to eternall life must needs be eternall condemnation but this condemnation is such Rom. 5.21 Rom. 5.21 for the Apostle saith That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life 3. It must be eternall death else how and when came mankinde to be guilty of eternall death do the weake and wicked posterity of Adam by sinning now when by reason of their corrupt natures they hardly can doe otherwise deserve and come under eternall death and should Adams sinne which was against knowledge and a cleare Law have no other punishment but a naturall and temporall death Further how can death viz. eternall death Rom. 6.23 be the wages of one sinne and not of another Rom. 6.23 Ob. If Adam had not sinned hee was to enjoy but outward and temporall mercies therefore having sinned his sin could bring him under no other but temporall and outward judgements A. Adam being the (f) Lu 3.38 Son of God and after his owne likenesse doubtlesse did enjoy and was to enjoy had he not sinned the savour and love of God and communion with him which were more then meere temporall and outward mercies On the contrary the losse of these which are (g) Eph. 5.6 Mat. 25.41 two of the greatest and soarest judgements that the damned suffer for ever must needs be more then temporall and outward judgements Q Did Adam by his sinne and disobedience breake the Covenant that was made with Christ before A. No for that Covenant was not given unto Adam before his fall therefore he could not breake that which was not given him to observe Q. Was that Covenant which was made with Jesus Christ before time afterwards made with men A. Yes see Esa 55.3 Jer. 31.31 and 33.20 Eze. 16.8 20.37 Heb. 8.10 Q. Who made that Covenant with men A. God the (h) Hos 2.18 Father (i) Eze. 16.8 Jesus Christ and the (k) Heb. 10.15 16. Spirit Q. When and with whom was that Covenant before made with

c. doe teach faith in Christ as in a Mediatour Nay if unbelief doth damn men as indeed it doth but not only then it is a wonder that Christ would not take away that sin with the rest but suffer so many millions to perish for not dying for the sin or for want of giving them the grace of faith Obj. You say the Scripture doth not mention the taking away of some sins and not all doth not the Apostle say that Christ by meanes of death made redemption for the sinnes that were against the first Testament Heb. 9.15 A. The text is not sins against the first Testament but under the first Testament and the meaning of that Scripture seemes to be this that it was Christ that did make satisfaction for the sinnes of those that lived under the Law or first Testament as well as for the sins of those that lived since which the Apostle (i) Ro. 3.25 elsewhere calls sins past or if otherwise you understand this Scripture thus that Christ by his death did make satisfaction for the sins of those that did believe which they committed whilst they were under the Law or first Testament but in that text he doth not say the sins of all those that were under the first Testament Obj. But Christ saith all sinne shall be forgiven unto the sonnes of men and blasphemies mat 12.31 wherewith soever they shall blaspheme but he that blasphemeth against the Holy Ghost shall never have forgivenesse so that here is no sin unpardoned but unbeleefe A. 1. The meaning is not that al sins committed against the father and against the Son are forgiven unto men and shal not be imputed unto them but that those sins are pardonable but they that blaspheme against the holy ghost especially against knowledge Heb. 10.29 and thereby doe despite unto the spirit of grace these cannot be pardoned 1 Ioh. 5.16.17 for they sin as the Apostle speaks the sin unto death 2. Blasphemy is not unbelife though not without unbeliefe for the word signifies (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so translated Eph. 4.31 evil speaking and the Jewes blasphemed against the holy Ghost by saying that Christ cast out devils by Beelzebub when he cast them out by the spirit of God and upon this occasion Christ did (n) Mat 12.24 31. speake these words Obj. If that were the meaning then Paul could not have been saved for be blasphemed A. Though Paul blasphemed yet it was not against the holy Ghost but against the (o) Act 26.9 name of Jesus and this also hee did (p) Tim. 1.13 ignorantly Obj. But sure unbeliefe is the onely cause of damnation for Christ saith this is the condemnation Joh. 3.19 A. It is not denied but that unbeliefe is a cause of damnation yea sure a maine cause but it is not the only cause and that place you cite doth not speake at all of unbeliefe but of loving darknesse and sure ignorance is no lesse (q) 2 The 1.8 sin neither will have lesse punishment then unbeliefe for did men (r) ps 9 10. know Christ they would believe in him So much for the first Reason 2 Reason If that were true that Christ did take away the sins of all those that dye in unbeliefe then sure it will be great injustice in God to punish men for the same sins that he had punished his son for before to imprison the surety and to exact the utmost of him and then to imprison the debtour for the same debt and to keep him in perpetuall durance and torment for the same debt is a thing unheard of among just men God under the Law did require but an eye for an eye and a tooth for a tooth Ex 21.24 And sure under the Gospell he will not be more rigid as to require the life of his son and the life of a sinner for the same disobedience No no God saith that Christ shal (s) Is 53.11 see of the travell of his soul and be satisfied sure it would not satisfie Christ to dye for millions and to injoy scarce thousands or to purchase all and to enjoy but the least part Obj. Though their sins were laid on Christ and he punished for them yet they are not pardoned unlesse men beleeve A. Sure Christ would not undergoe punishment for men and suffer them to be damned for ever for want of giving them faith to beleeve it For a man that will undergoe hanging to save another from hanging will not deny if the poor prisoner be in the Goale and cannot come out vide contra Heb 9.12 10.14 to goe in and helpe him out This is to make Christs redemption but a partiall and not a perfect redemption Againe if Christ damnes men onely for not believing then he damns them either for what they cannot do or for what they can doe if you say they cannot believe then you reflect on Christ for damning them for what they cannot do if you say they can believe of themselves then you make Christ a lyar who (a) Joh 15.5 saith without him they can doe nothing Obj. But Christ offers faith to all Ans Suppose hee did so yet that is not enough for he must not onely offer faith but give faith therefore saith the Apostle when he speakes of faith and (b) Eph 2 8. Phil 1 29. that not of your selves but it is the gift of God here faith is excluded from saving as it is mans act as well as works 3 Reason If Christ hath taken away the sinnes of all then he hath reconciled all to God for nothing but sin hindred reconciliation and the Scripture saith that the (c) 2 Cor. 5.19 Ro. 11.15 world which word is not there to be taken generally for every one in the world was reconciled to God by the death of his sonne as well as their sins taken away by his death Obj. Yes Christ hath reconciled all but what then A. Then all shall be saved for the Apostle (d) Ro. 5.10 saith If when we were enemies we were reconciled to God by the death of his son how much more shall we be saved by his life (e) Col 1 20 21. In another place he saith And you that were sometimes alienated and enemies in your mindes by wicked workes yet now hath he reconciled in the body of his flesh through death but what to do Mark to present you holy and unblamcable and unreproveable in his sight Obj. Oh but the Apostle speakes in these places of beleevers but in the other of the world A. That Epistle to the Corinthians was written to beleevers as well as the other two and the emphasis and strength of the thing doth not lye in the word WORLD though afterwards I cleare that word also but in the word reconciled Consider therefore whether there be more persons reconciled then saved and whether salvation bee not as large and as sure as reconciliation for certainly

in which he freely and absolutely conveyes all his estate riches benefits blessings and merits to be divided distributed and disposed among his poore friends the children of men that beleeve in him And that this Testament might bee of force Christ the Testator dyes otherwise the Testament (z) Heb. 8.16 17. could not bee of force and the holy Spirit is (a) Joh. 16.13.14 appointed by Christ as Executor to see this his will performed Q. Was there no necessity for Christ to dye save onely to confirme the Covenant A. Yes there were many other ends and reasons of Christ his death Q. What are they A. First To (b) Lu. 24.44 fulfill the Scriptures viz. the Ceremonies (c) Mat 26.56 Prophesies and (d) Mat. 5.17 Commandements or morall Law and that this was a maine end of Christs death it clearly appeares by our Saviours (e) Mat 26.54 owne words when Peter would have defended him with the sword but how then saith Christ to him shall the Scriptures be fullfilled (f) Lu. 24.44 Ioh. 19.36 again all things saith he must be fullfilled that are written in the Law of Moses in the Prophets and in the Psalmes concerning me Q. How did Christ by his death fullfill the Ceremoniall Law A. The Ceremonial Law which confisted in types and shadowes as in slaying and offering of sacrifices in shedding of blood when Christ who was the (g) Ich. 1.7 truth here is put in opposition to ceremonies truth and substance of them suffered they were expired finished executed in which sense the word fulfilled is (h) Act. 13.25 Rev. 15.8 taken yea the whole bulke and body of that law with all that belonged thereunto was as I have hinted before so absolutly and perfectly (i) Eph. 2.15 the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies destroyed taken away and (k) Col. 2.14 nailed to Christs crosse that those Ceremonies were afterwards to bee looked upon in respect of observance as if they never had been at all and no more to be (l) Col. 2.20.21 22. by ordinances is meant the ceremonies Heb. 9.1.20 used then if they had never beene commanded by God Obj. If they were so done away by the death of Christ why had they not beene put out of the Bible A. They are not left in the bible that men may retaine and use those Ceremonies now in Gospel dayes as Prelaticall and Demi-Jewish-Priests did and stil do maintaine viz. a materiall Temple or Church therefore Temple or Church-worship Altars therefore offerings and sacrifices Piests therefore Tythes and Oblation but they are left that Jewes and Gentiles may compare the Type with the Antitype that they might beleeve Likewise to shew the great difference between the administration of the Law which the Jewes were under and the administration of the Gospell which the Gentiles are now under and that wee Gentiles may praise God for our freedome from such Obj. If they were done away by the death of Christ why then did the Apostles after his death use any of them A. 1. The Apostles did use but very few of them and that very seldome and but for a short time neither then to allow of them or confirme them but partly because that the Jewith people were not as yet (n) Ac 13.45 46 47. rejected nor unchurched and partly because of their (o) 1 cor 9.20 21 22. weaknesse hoping thereby to win them But wee do not find that the Apostles did ever do this among the Gentiles as I remember but once that (p) ga 2.12.13 Peter did conforme out of feare and dissimulation and then Paul reproves him (q) v. 11. 14. publickly and that justly too for it 2. The Apostles did both (r) Act 15.6 7 10 12 19 20. joyntly and (s) Ac 17 24 7.48 severally (t) Ac 21.21 teach and (u) Ac 21.25 write against the observation of those Ceremonies making the (w) 2 cor 11 14. with Gal 6 12. Phil 3.2 teachers thereof false and the (x) Gal 5 2. 4 9 11. observers thereof faith lesse Obj. Nay the Apostles were so farre from taking away all the Ceremonies that at a publicke Assembly they rather establish some of them Act 15.29 as blood and things strangled and things offered to Idols they do prohibite to be eaten which things were Ceremoniall and prohibited in that Law A. 1. You are to understand that the Church of Antioch and some other Churches to whom the Apostles wrote and sent their decrees consisted both of Jewes and Gentiles and so were guilty of giving offence each to other as some by Fornication others by eating things offered to Idols things strangled and blood The Apostles for the reconciling of them each to other and likewise to subdue sinne amongst them joyn eating of things offered to Idols things strangled and blood being now but things indifferent with Fornication which was absolutely evill that so both parties without upbraiding each other might close in love and eschew sin Note also that in three Greek copies there is this added at the end of the (e) Staphanus Greek Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b. 1 so after the word fornication in the 20 verse 20 verse that whatsoever ye would not have done to you do ye not to others 2. Those decrees concerning meate offered to Idols things strangled and blood did not then binde their consciences For doubtlesse they might have eaten thereof without sin in case they did not offend others by eating much lesse doth it binde Christians now Therefore be not scrupulous in this but read the (f) Ro 14 14 1 Cor 8 8. 1 Tim 4.5 Act 10 14 15. These Scriptures shew that all things edible may be eaten now in Gospell days without sin Scriptures that are sufficient to resolve you herein Q. How did Christ fullfill the Prophesies by his death A. He (z) So the word is taken in Psal 20.4 1 Kin. 2.27 made good those Prophesies that foretold his death as for example compare Zach. 11.12 with Matth. 27.3 and Esa 50.6 with Matth. 26.67 and Psal 69.21 with Matth. 27.34 Esa 53.12 with 22.37 and Psa 22.18 and Mat. 27.35 These and severall other paralleld Scriptures doe plainly shew that Christs sufferings were a true and lively exposition of the Prophets and that the words of the Prophets without variation or contradiction were true in him Q But how could it possibly be that the Jewes who knew all these Prophesies did not see them fulfilled in Christ A. Doubtlesse that (a) 2 Thes 2.10.11 Scripture was verified in them Because they received not the love of the truth that they might be saved God sent them strong delusions that they should believe a lye they partly (b) Mar. 13.15 shut their eyes against the truth and partly (c) Joh. 12.40 Esa 6.8 God blinded their eyes and hardened their hearts and partly the (d) 2

if God be at peace with men he cannot damn them Obj. vide Is 53.5 Ro. 5.1 2 Col 1.20 All things in earth are said to be reconciled to God but all things in earth are not saved A. There is difference between things and persons and as all things that are figuratively said to be reconciled are not saved so none of them are damned The fourth and last Reason to omit many others that Christ hath not taken away the sins of all are the words of Christ himselfe his Prophets and Apostles As for example Christ saith This is my blood of the new Testament which is shed for many if he had intended it for all f mat 26.28 sure he would then have told it to his Disciples plainly this is shed for all (g) Joh 17.9 I pray not for the world sure he would have prayed for those that he shed his blood for (h) Joh 8.21 ye shall dye in your sinnes which if he had taken away he would not have so said (i) Joh 10.11 I lay down my life for the sheepe and for my (k) and 15.13 friends So the words of the Prophets (l) Is 53.5 The chastizement of our peace was upon him and by his (m) ver 11. stripes we are healed Hee shall justifie man for he shall beare their iniquities (n) ver 12. he bare the sins of many and made intercession for the transgressors here is plainly held forth that those for whom Christ was wounded they are healed those that he dyed for they are justified and those for whom he poured out his soule he interceded for and as another (o) Dan. 9.24 Prophet prophesied of Christ that hee should finish the transgression and make an end of sins and make reconciliation for iniquity and bring in everlasting righteousnesse And to this agree the words of the Apostles (p) Ro. 4.25 He viz. Christ dyed for our sins and rose againe for our justification (q) 2 cor 5.21 be was made sin for us that we might be made the righteousnesse of God in him So saith another Apostle (r) 1 Pet. 3.18 Christ hath once suffered the just for the unjust that he might bring us to God Hence it may bee inferred that those whose sins were imputed to Christ his righteousnesse was imputed to them and those for whom hee dyed he brought them or reconciled them to God and justified them Now that men may have Christs righteousnesse imputed to them and they reconciled to God and justified and yet be afterwards damned the Scriptures doe not prove but clean contrary as for example (s) Rom 4.6 Blessed is the man unto whom the Lord imputeth righteousnesse c. (t) Chap. 5.9 much more being now justified by his blood we shall be saved from wrath through him and (u) Cha. 8.30 whom he justified them he also glorified See further Mat. 1.21 Heb. 9.28 Rev. 5.9 Obj. Though Christ speakes there of shedding his blood for many yet by many may be meant all A. It is true the word many seems to be taken for all in two places of Scripture viz. Dan. 12.1 Rom. 5.19 and in no more as I finde yet in our Saviours language who spake plainest though in the New Testament we finde him himselfe use the word near 20 times yet never in that sense for all Obj. But in other Scriptures Christ is said to dye for all as 2 Cor. 5.15 1 Tim. 2.6 Christ gave himselfe a ransome for all A. 1. The word all is not to be alwayes taken for every one but sometimes for many as (w) Ps 118.10 All nations compassed me about All Judea and all (x) Mat 3.5 Mark 1.5 See more Zach. 8.10 Ioh 8.2 Act 2.47 Act 1.1 the Region round about Jordan are said to goe out to John and to bee baptized of him It cannot bee thought that all Nations in the World compassed the Prophet round about but many Nations or that every particular man woman and childe in Judea were baptized of John for it is (y) Luk 7.30 said expresly that the Pharisees and Lawyers were not baptized of him 2. The word All is very often taken in Scripture for all kinde as Paul (z) 1 Tim. 2.1 exhorteth that supplication prayer and intercession be made for all men that is men of all sorts and degrees as well Rulers as others (a) Act 7.22 Moses was learned in all the wisdome of the Egyptians that is in all kind of wisdome (b) Ro 14.2 One beleiveth that bee may eate all things that is all manner of things (c) Mat 4.23 Christ healed all diseases that is all manner of diseases 3 All is restrained oft in Scripture to Gods peculiar people Ioh. 12.32 saith Christ I will draw all men to me that is * Ioh 6.45 Isa 54.13 all that the father gave him They shall be all taught of God not all the world sure but all Gods people I (d) Act 2.7 will poure out my spirit upon all flesh this cannot be meant of all the wicked (e) 1 Thes 2.15 They please not God and are contrary to all men that is all good men And sometimes the word all is to bee understood of all wicked men as Christ saith (f) mat 10.22 ye shall bee hated of all men for my name sake that is of all wicked men Hereby you see how the word All is taken variously and therefore it is to be limited and determined to persons or things according as the text will beare Obj. But you have answered nothing to the texts before cited A Now I come more particularly to answer those texts the Apostle saith that if one dyed for all then were all dead and that hedyed for all 1. This place must be meant of all those to whom the Apostle did write this 2 Cor. 5.15 opened or of all those that Christ rose again for because the Apostle joyns Christs death and his resurrection together but unto him which dyed for them and rose again Also in several otherplaces as Ro. 8.34 It is Christ that dyed yearather that is risen again so Ro. 4.25 He was delivered for our offences and rose again for our justification 2. The Apostles scope here is not to declare for whom Christ dyed but that those for whom he di'd should live to him as Paul writes * Tit. 2.11 elsewhere The grace of God which bringeth salvation hath appeared unto all men teaching them to deny ungodlines c here the Apostles end is not to shew that the grace of God hath appeared to every man in the world but that those to whom this grace had appeared it appeared for this end And this with what hath been declared before concerning the word all may serve to answer the other text in 1 Tim. 2.6 He gave himselfe a ransome for all that is clearly to be understood 1 Tim. 2.6 opened for all sorts of men