Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	sin_n	wage_n	12,499	5	11.2125	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44156	Adam's condition in paradise discovered wherein is proved that Adam had right to eternall life, in innocency, and forfeited it, for him and his : also, a treatise of the lawful ministry, and the manner of Sion's redemption opened, in answer to a book of George Hammond ... / by Hezekiah Holland ...	Holland, Hezekiah, fl. 1638-1661.	1656 (1656)	Wing H2424; ESTC R20188	38,977	52

the water Dulcius ex ipso sonte c. Fideliuns fili sanctitatis candidati sancti ex seminis praerogativâ And indeed I believe the cause why you complain against them is not for want of ignorance of their worth and abilities I could produce the testimony of Tertullian for Infant-Baptisme who lived in the same Century with Irenaeus who calles Children holy in respect of their Prerogative in Generation to wit because of believing Parents and federally holy Tert. 〈◊〉 de Anima but I refer the judicious Reader to Dr. Hammonds Treatise of baptizing Infants pag. 213. And I will wait upon what you say concerning Adam's sin What punishment Adams sin brought on his Posterity THat Adam's sin brought more on him and his than temporall death Habuit vitam aeternam partim promissione spe Paraeus in cap. 2. Gen. p. 348. with sorrows sicknesses c. I prove 1. because Adam forfeited eternall life which I thus prove what the second Adam restored the first lost but the second Adam restored eternall life 2 Tim. 1.10 who brought life and immortality to light intimating it to have had some kinde of being before to wit in Adam at least in an inclusive promise in feeding on the Tree of life c. The Tree of life was the representer of eternall life and of Christ Jesus the means to bring it about upon the Fall Rev. 2.7 Hence Paraeus In Gen. 1.3 Arbor vitae est Christus paradisus terrenus symbolum erat caelestis gratiae ejectio è paradiso signum aeternae abjectionis à Deo nisifuerit reconciliatus ibid. Paradise typed out glory the Tree of Life Christ the ejecting man Contemplation on Paradise signified mans rejection without reconciliation Hence Dr. Hall O infinite mercy Man saw his Saviour before him ere he had need of one he saw him in whom he should recover eternall life Ephes 2.12 Pag. 130.131 In Gen. Cap. 2. Pag. 345. ere he lost it Now that Adam was not promised eternall life in Paradise has been the opinion of many Mr. Love thought so Mr. Wotton in his Sermons on John 1. v. 11. whose Arguments prevailed with me to be once of that judgement Paraeus brings in 7. Arguments to prove Et sanè multis ne contemnendis rationibus nititur haec sententia Idem Ibid. that Adam had not promise of eternall life in Paradise but refutes them proving because we lost eternal life in him therefore he had promise of it and the Image of God in him was the earnest of it the Tree of life a symbolum of it and Christs restoring life proves it lost in the first Adam Here observe how differing Hereticks have been about this matter Pelagius held and Socinus after him that Adams sin brought onely eternall Death Trelcat de Orig peccato Pag. 169. and that temporall Death was by nature not the wages of sin because not removed by Christ Pighius denies any to be guilty of eternall death till they have actually sinned the very Opinion of George Hammond mark how he agrees in part with a Papist Mark how Hereticks dissent among themselves but consent as Pilate and Herod against truth That place in the Romans Chap. 5.12.14 proves Death raigned over all who had not sinned actually as Adam because we all sinned in Adam of which at large anon Now Christ was to remove onely eternall Death from Elect and not temporal onely its bitterness And though it may be objected that Adam had principles of mortality within him before the Fall yet he had never died had he not sinned which made Paraeus say he was in some sence mortal in some immortal L. 2. distinc 19. p. 368. and Lombard gives the distinction how mortall in respect of body immortall in respect of his Creator whose will it was had he not sinned to have preserved him from Death by feeding on the Tree of Life but after the Fall Contemplation on Paradise spirituall meat was not fit for a mortall stomack sayes Dr. Hall But let us consider the first Argument What Christ restored that Adam lost but Christ restored eternall life Hence Adam was called the figure or Type of Christ Rom. 5.14 therefore some similitude between Adam's losse and Christs restauration that as Adam lost eternall life once so Christ restored it This I prove further because Judgement came by one viz. Adam to condemnation Rom. 5.16 Here is damnation on all by Adam not onely temporall Death Now that condemnation there is damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read the same Greek word in Rom. 8.1 There is no condemnation to those that are c. that is no damnation read John 5.24 This may be proved further because we were all in Adam Rom. 5.12 and sinned all in him Now the grounds are just had Adam stood we all had stood and lived for ever therefore since he fell we fell all in him he being our representative or Parliament as I may say a common person the root of mankind But you say Our souls could not sin in Adam Page 15. because they were not in him being not in being To which I answer We were in him enough to be guilty with him of his Sin I l'e shew you the most acute judgements of learned men on that place of Rom. 5.12 to give satisfaction to any indifferent man but give me leave a little to play the Scholar with you were not all souls and bodies in Adam then did not Adam beget a perfect or compleat Creature Gen. 5.3 as the Beasts do in their kinde How did he beget a Son in his own likeness meaning in sin was Adam onely a body-can a body beget without a soul Du Moulin ag Armin. p. 66. c. 10. was a sinfull body his likeness can a body be well sinful without the soul Adam's soul did first sin there was the wills consent before the hand took the fruit Sin comes not chiefly by the body Magister hîc non approhatur nor a body can't sin not beget alone If Adam were onely a body how got he a Childe in his own likeness Indeed Peter Lomb. l. 2. dist 31. affirms sin to be onely from the body but Peter Du Moulin onely or chiefly from the soul I believe from both in some sort For the body who can bring a clean thing out of an unclean Creando infunditur c. For the soul it is created though holy yet destitute of its former Original righteousness which deficiency to it is sin nay That we call original Amesius med Theol. c. 17. Pag. 70 The learned Amess tells us that the want of Original righteousness may be considered as a punishment or sin As from God a soul is created in the body without it 't is a just judgement from God but as that originall righteousness should be in our nature and is not ipsa deficientia est animae peccatum Read his

v. 4. Now the Objections brought against Satans being in Hell may be thus answered though the fulness of torment be not till hereafter when Christ shall take full vengeance as 2 Thes 1.7 8. Jude 14. may be understood yet the damned suffer in part as is proved You object Matth. 8. Why art thou come to torment us before the time Answ They knew not how soon the day of judgement would come and desired liberty to sin till then then they knew they should be in full misery 't was recreation to them to do hurt to poor Creatures Christs miracles and preaching dispoffessed them and troubled or tormented them Hell is the place of wicked hence Judas went to his proper place Acts 1.25 Tell me where are all the souls of Saints and wicked departed Revel 6.10 sayes Matth. 17.3 the Saints soules were under the Altar Christ therefore in blisse Christ sayes All are alive to God Luke 20.38 therefore all Saints happy But you say the Devill is Prince of the Air therefore not yet in torment besides Earth shall be Hell Isay 24. Answ though he exercise under God some Authority yet he is in some torment as is proved 2 Pet. 2.4 't is some pleasure to do hurt hencethey beg not to be dispossessed Mar. 1.24 chap. 5.7 freedom and liberty from Hell is some pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence they plead not to be cast into Hell Luke 8.31 with we render by into the deep which is Hell for if by Deep Hell were not meant Read Pasor on that word the Devills foolishly begged not to go into the deep v. 31. and yet desired to enter into the Swine and run into the Sea v. 32.33 You affirm Hell will be in Earth therefore none for the present Your proof is in Isay 24 21. God will punish the Kings of the Earth in the Earth or on it Answer Pray what Kings of the Earth have not been punished by Gods hand some by Assyrians they by Babylonians they by Persians they by Grecians c. here on earth then Hell is past if the Text meant it 2. High ones were punished i. c. Emperours Isay 24.21 opened and cleared Monarchs and petty Princes under them whose Thrones were as it were on earth in respect of them whose Throne was among the Starres in conceit Isay 14.13 But it this place meant Hell how could they be visited again as v. 22. should their visitation be for better or worse if for better here 's good news for damned if for worse pray what can be worse then Hell especially if men be in full torment as you mean by this place applying it after the day of judgement but in brief God punished Kings but visited them again in temporalls or their fuccessors and Nations with the Gospel of peace in respect of whose glory Sun and Moon were dim when Christ by ascension and sending the spirit garthering Churches raigned before Israel gloriously In my conceit when you say Hell shall be on earth and that darkness no Sun nor Moon you oppose your Tenet of the restauration of the Creation In conclusion of your examination of Mr. Ruttons letter you say he asked you for a sign of your Ministry Sed cum nullum fecil ipse suit miraculum You tell us An adulterous Generation seeks for a signe John came with no miracle yet acknowledged for a true Teacher of Christ John 10.41 but I answer if you have no more to plead for your being a Minister of Christ then this lying book you may read your doom in Mat. 7.23 Go I know you not And thus much for your Examination of Mr. Ruttons letter God decreed not Adams eternall ruine and all his upon his fall unevitably You further argue That if Adam had decreed against him eternall Death and all in his loins upon his disobedience and that not inflicted on them then is God changeable according to those that maintain that tenet To decree a thing and alter it argues a change but God changes not therefore Answ God never decreed that Adam and all his should eternally perish God decreed to send Christ therefore decreed not to eternally ruine Adam and his Posterity which I prove thus If God decreed not to send Christ to redeem man foreseeing the fall and that from eternity then God did somewhat about Christ and mans salvation not formerly decreed Causa transgressionis Adami nec Deus nec decretum 92. interdixit homini à fructu decretum non impellebat ad peccandum Wolleb cap. 9. Canon 1. or decreed in time a strange and unheard of decree of God the same may be said of Adam's fall was it decreed or not If Adam's fall decreed and God no way guilty and Christs comming into the world then not Adam's eternall inevitable ruine because these are contrary but these two last were decreed Adam's fall and Christ comming to redeem man So that though Adam were invested with right to eternall life and forfeited it for him and his yet Christ was partly in that decree to bring all about again for Gods glory and so no change in God or plainer God did not so inevitably decree Adam's ruine eternally but that Christ was in that decree to bring life and immortality to light through the Gospel Now observe Gods outward will is not alwayes nay sildom his decree though he threatned Adam Lomb. Lib. 1. Distinc 45. of Gods will or Petrus Aquila in 46. of Scocus destinc he had not decreed inevitably his ruine All School men allow of a concealed and revealed will if I could render the words so volunt s sigui beneplaciti the former is unchangeable not the latter In the latter are 1. his threatnings as to Adam Hezekiah and Ninive 2. Commands as to Pharaoh to let Israel go and to Abraham to sacrisice his Son c. here God changed his sentence not his decretall will which is most one and unchangeable Du. Moulin likes not this distinction but Dr. Kendall maintains it For plainer and for further satisfaction read my Glimps of Christian love page 21.22 and come to the second Argument wherein you say that Adam's sin was onely against the first Covenant which is true and in your third Argument that all his enjoyments were onely earthly now say you the punishment of the first Covenant was onely temporall death c. and the sin against the second Covenant onely did deserve damnation in Hell now Children in Adam sinned but the first way against the first Covenant Answ All in Adam sinned unto condemnation Breach of fir covenant deserved damnation not onel a temporall Death or damnation Rom. 5.18 as is proved largely already all being in his loyns as before is maintained if Children sinned onely against the first Covenant in your sence how are they Children of wrath by nature as is expounded before how came they to enjoy Heaven by Christ or not if by Christ

then they were lost as if they had been in the second Covenant if some go to Heaven without Christ what means Acts 4. no other name men have to be saved by but by the name of Jesus Now though Adam's enjoyments are named most as earthly did they not signifie heavenly to be enjoyed upon obedience was not Paradise a Type of Heaven What meant Tree of Life but eternall life Rev. 2.7 why was he not endued onely with an earthly soul or what needed an immortall soul for onely earthly enjoyments You do not wisely look unto the end and meaning of these things but as the Jews on their sacrifices or art willingly ignorant as in 2 Pet. 3.5 which is worse I passe by your Exposition of 1 Cor. 15. what though Christ was the quickener after Adam's fall and beyond Adam was not Adam invested with an immortall soul was he not superiour to the earthly condition of Beasts had he not a posse non mori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what means that Text in dying thou shalt die as the Hebrew has it but in dying temporally thou shalt die eternally according to Gods revealed will Read my Glimps how many Deaths p. 29. But suppose it but an Hebrew expression Wolleb lib. 1. ● 12 yet under Death all mans misery is contained as Death spirituall Rev. 3. I know thy works and that thou hast a name that thou art alive but thou art dead 2. the death of afflictions as Exod. 10. Intreat the Lord that he remove from me this death 3. Death temporall the body shall return to dust Eccles 12.4 eternall death as Rev. 21. called the second death but I attend what you say in your fifth Argument where you argue thus That opinion wh●●h makes God a lyar and the Devill tell true is to be rejected but that Opinion which holds that Adam should die more then a temporall death is such for Adam's Posterity are not in Hell onely die temporally and Satan told them ye shall not die c. but God said ye shall surely die therefore Adam was onely threatned with temporall death Answ Your Minor is false for though God threatned Adam with eternall Death yet he lyed not in not inflicting it because his threatning was to deterr Adam from sinning and not Gods peremptory resolution but as to Hezekiah and Niniveh for God had decreed before the salvation of the Elect in Adam by Christ Jesus therefore intended not their ruine but of this already Gods sentence was for Death not his decree except for Reprobates but you that can excuse the Devill and accuse God according to this judgement how did the Devill say true do not men die temporally and eternally for first sin By one mans offence judgment came upon all to condemnation Rom. 5.18 as the free gift in Christ Jesus was to justification Either say Christ brought not justification to life by his obedience or else conclude Adam brought eternal condemnation on non-Elect by disobedience or else say there is no sence in the Apostles arguing Rom. 5.18 all were condemned to die temporally the day Adam sinned but were repliev'd to increase the world so all the Reprobates were condemned in Adam fore ordained to condemnation in Jude but judgement deferred for many Reasons not remitted Your sixth Argument is already answered that tho Children bring into the world such sins as make them liable to the second death yet they may belong to Heaven as I have shewed the person of an Elect Vessel may be loved sanctified in time though the naturall condition were hated And it were sad for Children if not naturally Children of wrath and lost or else have no Saviour if no sin Matth. 18. not are to be found if not lost To such the Kingdom of grace belongs by vertue of Parents faith How prove you that their Parents or friends that brought them had not faith they were Sons of Jews yet in Covenant who had a good opinion of our Saviour and in all likelihood brought them for a spirituall end or else how did Christ answer their expectation in blessing them You say Matth. 18. is not understood of Children in Age. What think you of vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus called a little Childe what think you of his placing him which intimates the Childs youth and ignorance from which Childe Christ sayes men must be converted as Children Goe then 1. Children are subjects of sanctification which is part of conversion or else go not to Heaven because flesh and blood cannot 1 Cor. 15. 2. have faith though not actually yet the seeds and habit of faith which will appear in time 3. may be offended or you an offence to them in denying them admittance into the Kingdom of grace by baptisme Of the Lawfull Ministry ANd thus much of your Treatise of Originall Sin I come briefly to your Characters of Ministers and shall tell you that it would be too great an honour to you to answer you at large in this particular and it were to confess some guiltiness in our Calling Yet had you questioned our Office or our Ordination or our coming through the Church of Rome I would have endeavoured to satisfie any ordinary man therein and a word anon of it However I remember when Scaliger that proud Critick had abused the noble English Nation Dr. Heylin tells him Description of Prit p. 468. as I can tell you A Fools bolt is soon shot and quotes Socrates Resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If an Ass excuse the expression kick us we must not put him in the Court the best is Many shoulders will make the burden light You endeavour to disgrace all Ministers 't is thought your mouth is no slander L. 10. Ep. 82. such wounds are our glory Ambrose his Observation upon Israels disowning the Prophet Elias is seasonable Corvi agnoscebant prophetam Domini quem Judei non agnoscebant 1 Tim. 4.14 pascebant corvi quem genus illud per sequebatur The Ravens owned him for a Prophet of the Lord whom the Jews disowned and fed him whom those people persecuted Is not our Ordination good We had imposition of hands by the Ministry as Timothy in some way had You 'l say Then the Spirit was given by Imposition Pray shew me a Reason why we may not use the Ceremony and hope for a blessing Is not the weakness of God stronger then man 1 Cor. 1.25 And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolishness of God wiser then men You 'l say We are ordained without consent of People I must tell you that Titus in all likelyhood did so Paul left him in Crete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain Elders in every City as Paul appointed Now I know no other Appointment but by Imposition of hands The people could not make them Ministers themselves or by their choice for then what need had Paul to have left Titus there Again the word implyes that the power was in