Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	lord_n	sin_n	sting_n	7,048	5	11.4296	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61645	A stock of divine knowledge, being a lively description of the divine nature, or, The divine essence, attributes, and Trinity particularly explaned [sic] and profitably applied the first, shewing us what God is : the second, what we ought to be / by the late learned and laborious preacher, and worthy instrument of Gods glory, Richard Stock ...	Stock, Richard, 1569?-1626.	1641 (1641)	Wing S5693; ESTC R34616	191,839	352

grounds given for every part there also were answered divers objections which we conceived were of two kindes some as if God had changed his will c. but these were spoken of the last day but now of one or two more that may be made Object And the next is that God in declaring his will Ezek 33.11 As I live saith the Lord I desire not the death of a sinner yet there are many thousand sinners that die for all this therefore his will must be mutable Answ The answer to this is taken from the consideration of what kindes of sinners the Lord speaks of sinners some be penitent that see and acknowledge themselves sinners and sorrow for and turne from their sinnes and cry and fly unto Christ for salvation God doth not will the death of such sinners neither shall they die But he that confesseth and for saketh his sinnes shall finde mercy but others be obstinate and hardened in sinne that adde drunkennesse to thirst and rebellion to sinne without repentance God will laugh at these when their destruction commeth so then as long as God is pleased with repentance and pardoneth the penitent there is no alteration in God though the impenitent perish nay there would be alteration in him if they did not perish or it may be said and truly that God is better pleased with the repentance then with the perdition of a sinner there is joy in Heaven over one sinner that repents Object Againe it is objected the Apostle Paul saith in Tim. 2.4 That God would have all men saved How should it be then that any should perish unlesse his will be changeable Answ Ambrose upon this place of the Apostle expounds it thus God will have all men to be saved but so as they come to him he will have them saved if they will salvation to themselves and if this sense be admitted there is no shaddow of change in God though many be not saved because those many that are not saved doe not seeke salvation Saint Austin understands All not collectively for every singular man but distributively for some of all sorts of men in which sense it is used in other places of Scripture and so the meaning may be God will have all men saved that is all sorts of men Jewes Greekes bond free Kings and Subjects saved and therefore praiers must be made for all sorts of men and in this sense there is no change in Gods will though some of all sorts perish because some of all sorts be saved as in the Arke God saved from the deluge all living creatures not in the particular but in the kinde because he saved some of every sort againe Saint Austin in another place explanes it thus God wills all should be saved because all that are saved are saved by Gods will as a Physitian is said to cure all who cures all that are cured and for this cause the Apostle enjoines that praiers should be made to God for all because without God none can be saved and if we so expound it though many be not saved yet there is no change in Gods will who wills the salvation of all that are saved As in Christ all are said to be made alive 1 Cor. 15.22 because all that are made alive are made alive by Christ so in this place in the same respect may God be said to will the salvation of all men adde to these our faith thus God will have all men saved he wills the salvation even of the reprobate as a thing in it selfe good and sutable to the disposition of a gracious God but yet he doth not determine or appoint it and therefore though many perish there is no change in Gods will this place shewing what God might approve of being done not what he determined to doe he wills it by an antecedent will as in it selfe considered but not with a consequent will and here is no change in Gods will finally we answer that by all may be understood the all of the elect not of the reprobate as it is Rom. 5.18 The free gift came upon all men to the justification of life that is in the verse following By the righteousnesse of one many are made righteous this all is many so that when he saith that God would have all to be saved the meaning is all that he purposeth to save I determine nothing which of these interpretations should be followed but leave that to every learned and judicious readers choice secure of this that which soever is preferred Gods will doth still remaine Immutable and without shaddow of change Vse 1. The use is that if the will of God be free and no cause without God can move him to will then it followes that they er re that thinke and teach that God is moved to bestow some good thing on man because he foresees some good thing in him I say this confuteth their error for if this were so then Gods will were not free but it is free therefore this is erroneous Earthly Princes cast their benefits upon those that have no desert how much more doth God who is not as earthly Princes but much more great and more free in conferring of his benefits more blessed and glorious then that he can be either engaged or recompenced and indeed what could any man doe before he was to make God his Debtor what workes could he doe that was not Ob. But God might foresee he would worke Ans If God did foresee this the Apostle Rom. 9.32 would not have cried out Oh the depth both of the wisedome and counsell of God here is no place for Pelagians and Papists they cannot see the depth of his counsell though they be so quick and acute that they can see that which the Apostle could not Saint Ambrose pressing this against the Pelagians The Apostle saith he speakes after this manner Oh the riches of his mercy then not of workes then not for foreseen workes and indeed saith Ambrose could he not well have said but of future workes or workes to come but he knew that the will of God was free Then to shut up this Saint Augustine in a case of Infants the one is baptized the other not the one is saved the other not I demand saith he why God did save the one and destroy the other will you say it was because he did foresee the one would be good and the other evill this would be injustice in God to damne him for that he never did seeing he takes them away before they knew good or evill Vse 2. This teaches men that if they have any sense of Gods calling and that they are elected of God and made partakers of the grace and mercy of God not to be puffed up because it is the free will of God that hath chosen them the more any man hath received of God the more indebted he is and should learn to be the more humble let no man advance himselfe against another what

and hope feare because God is just hope because God is mercifull sometimes the heart is fearfull then there is the image of his justice and sometimes there is hope and then there is the image of his mercy kisse not one alone and imbrace not one alone imbrace not mercy without justice lest thou grow secure nor justice without mercy lest thou despaire keepe both these together and they shall keepe thee in the feare and love of God We conclude then that this is an incouragement to the godly and a discouragement to the wicked 2 Cor. 10.11 We must all appeare before the judgement seat of Christ we therefore saith the Apostle knowing the terrors of the Lord perswade men that is seeing God is just we labour to awaken men we intreat men we encourage men in good we disswade men from sinne c. therefore brethren knowing that God will bring every thing to judgement let us breake off our sinnes seeing he hath appointed a time wherein he will judge the world he commands every man every where to repent that they may take away the matter of his justice Againe what manner of men ought we to be in all holy and godly conversation in as much as we know that our labour is not in vaine in the Lord let us not be weary in well doing In one word let us not goe on in sinne for though we get the pleasure of it yet remember what followes after God is just and the wages of sinne is death it will be bitternesse in the end Let us not be discouraged from the wayes of God from proceeding on in goodnesse let us withstand the provocations of sinne then shall we have peace here and hereafter the benefit of the justice of God according to his mercifull promise to reward our well-doing in the life to come for ever OF THE ANGER OF GOD. CHAP. XIX ISAI 64.5 Behold thou art wrath for wee have sinned IN the former words as you have heard we have spoken of the Justice of God the next Attribute is the Anger of God for the ground of which we have made choyce of these words Behold thou art wrath for we have sinned and of this in the same order as before and so the first Question to be propounded is Quest What is the anger of God or of the Divine Essence Answ It is a communicable Attribute whereby he being angry with his creatures sinning justly willeth threatneth and executeth punishment upon them this is the description of Gods anger and the opening of it is after this manner First anger as it is in man a passion is not nor may be attributed to God for we say it doth not become a wise man to be angry much lesse the wise God but is attributed to God as the former that is as anger is mixed with corruption it may not be attributed to God yet generally taken it may There be two things to be considered in anger as it is in man First called the matter Secondly the forme for the matter of anger I say it is a passion naturally inflaming the bloud with desire of revenge and causes a man to goe out of himselfe in which respect it can be no way given to God because he is so simple pure that no impurity can be given to him now this proceeds from the sensuall part and so it is both in man and beast and cannot be attributed to God Secondly as it proceedes from mans will joined with detestation of evill and desire to punish evill so it may be attributed to God and of this the Prophet speakes in this place behold thou art angry for we have sinned I say that God is angry with sinne it is in this place manifest that all Gods anger is against sinne so Rom. 1.18 The wrath of God is revealed from Heaven against all ungodlinesse c. where we see that God is angry with sinne and the Apostle Paul Col. 3.5 recounts up severall sinnes as fornication wantonnesse covetousnesse c. and for such sinnes the wrath of God comes upon the children of disobedience and in the 5. Ephe. when he had reckoned up divers sins in the 6. verse he comes and saies Let no man deceive you with vain words for these things the wrath of God comes upon the children of disobedience The next thing is this whereby he is angry with his creatures justly willing and decreeing punishment it is just if he will it because his will is the rule of justice and he wills not punishment out of passion as a man doth it comes not from the sensuall appetite as it doth from man but it proceeds from Gods will averse from the creature sinning and this willing or decreeing punishment is called the anger of God and so anger is put for the decree of anger so it is taken he is a God of anger keeping wrath for his adversaries The next we say he doth not onely decree but denounce judgement so anger in the Scriptures is put for threatning of anger as Psal 6.1 Lord rebuke me not in thine anger neither chasten me c. that is doe not lay upon me that thou hast threatned in thy law where anger is not put for the decree nor the execution but for the denouncing so Matth. 3.11 and so Isai 11.9 I will not execute my fierce wrath that is I will not execute my wrath as I have declared it Again it is said he executes punishment on the wicked he declares it not onely but executeth it so anger is put for the execution of anger Matth. 3.7 Who hath forwarned you to fly from the wrath to come that is from the punishment that the anger of God hath decreed so likewise in other places 1 Thes 1. last verse He hath delivered us from wrath to come Rom. 5.9 We are saved from wrath So that this sheweth that anger is put for the execution of anger Next we say that he doth declare and execute punishment punishment is two fold it is temporall and it is eternall The punishments in this life are upon mens persons estates goods c. as is threatned Deut. 28. eternall punishments are they which are prepared for the devill and his Angels and those that are seduced by him The next thing is said he executes his law upon all offenders offenders are of two sorts Elect and Reprobate some children others servants and of these to the one he hath decreed temporall punishment onely and to the other he decrees declares pronounces executes both temporall and eternall punishments his owne are free from the eternall but the other are not free from temporall but he laies upon the wicked some temporall punishments as a revenge against impenitency yet these satisfie not his justice and therefore are followed with everlasting torments in hell fire when God takes of wicked men and Angels a full and just revenge because they have not satisfied his justice chastisements God laies upon his owne but not everlasting

to anger and of great mercy c. Chap. 18. Of the Iustice of God Pag. 199. Deut. 32.4 He is a righteous Lord and all his waies are judgement Chap. 19. Of the Anger of God Pag. 212. Jer. 64.5 Behold thou art wrath for we have sinned Chap. 20. Of the Hatred of God Pag. 224. Psal 5.5 Thou hatest all the workers of iniquity Chap. 21. Of the Authority of God Pag. 236. Psal 22.28 For the Kingdome is the Lords and he is the governour amongst the Nations Chap. 22. Of the Power of God Pag. 246. Job 9.19 If I speake of strength loe he is strong Chap 23. Of the Persons in the Trinity Pag. 256. John 5.7 There are three which beare record in heaven the c. Chap. 24. ibid. Chap. 25. Of God the Father Pag. 268. Text. Heb. 1.5 Thou art my Son this day c. Chap. 26. Of God the Sonne Pag. 279. Heb. 1.5 Thou art my Son this day have I begotten thee c. Chap. 27. Of God the holy Ghost Pag. 291. John 15.26 The spirit of truth which proceedeth from the Father he shall c. OF GOD AND HIS ATTRIBUTES CHAP. I. JER 9.23 24. Thus saith the Lord Let not the wise-man glory in his wisdome c. But let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord. QUESTION WHerein consisteth the chiefest wisdome of man Answer In the true knowledge of the true God The first thing observable in this Text is this That the chiefest wisdome of every man consisteth in the true knowledge of the true God For out of it I reason thus That is mans chiefest wisdome in which hee ought more to rejoyce then in all worldly wisdome or worldly strength or all earthly riches in which most men have their chiefest rejoycing But every man is bound to glory more in the knowledge of God then in worldly wisdome c. Therefore c. This is confirmed Jer. 31.33 34. I will make a covenant with the house of Israel and this is the summe of the covenant They shall all know mee from the least of them to the greatest In which place is shewed what is the chiefest end of mans new creation viz. the true knowledge of God and therefore the people Hosea 6.3 after that the Lord had raised them from death to life say And we shall know the Lord. Qu. Why doth the chiefest wisdome of man consist in this Reason 1. Because without the knowledge of God a man cannot know himselfe The knowledge of a man in things naturall is an excellent knowledge yet it is nothing without the knowledge of himselfe as Saint Augustine saith Though a man know all mysteries to the breadth of the earth and the depth of the sea and know not himselfe hee is like to a man that makes a building without a foundation but without the knowledge of God no man can know himselfe because of that wicked pride that is naturally in man that when hee lookes upon himselfe hee thinkes himselfe so holy just pure c. that hee thinks injustice to bee justice impurity to be purity c. but if once he comes to see the face of God then hee sees his owne justice to be injustice and his owne purity to be impurity and his owne righteousnesse to be folly therefore it is the principall thing for a man to know God Reas 2. Because without this a man cannot worship God aright which is the end of his creation and to this purpose there are many places of Scripture call upon us Pro. 12.13 Psal 100. Come let us worship the Lord for hee hath made us The worship of God is commanded in the first Table and the principall thing in the first Table is the knowledge of God intimating thus much That there is no worship of God where there is no knowledge of God and therefore that man might know how to worship him he first declareth himselfe saying I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage and this is the method which David layes downe to Solomon first Know thou the God of thy Father and then serve him with a perfect heart and with a willing minde 1 Chron. 28.9 Reas 3. Because without this a man cannot be partaker of true happinesse Christ saith John 17.3 This is life eternall to know thee the onely true God that is to say There is no way to attaine to life but in the knowledge of the true God It is not the knowledge of all the things in the world that can make a man happy but the knowledge of God can for as Saint Augustine saith Hee is an unhappy man that knowes all things and is ignorant of the knowledge of God but saith he hee that knowes thee and is not vaine in his conversation but labours to worship thee hee is the happy man but every man else is worse then a Toade or Snake And he saith the same Father that hath a tree and can tell the height and breadth of it by a Jacob's staffe and knowes not the Creator of it is an unhappy man but another man that hath a tree and cannot tell the height of it nor knowes the number of the branches of it yet knowes thee the Creator of it hee is the happy man if hee bee never so poore nay if hee be as poore as Job hee is the true happy man but if he know all things and know not thee there is no way but he must needs perish Use 1. This then shewes That the chiefest folly of men is their ignorance of God whether it be a necessary ignorance in them to whom God hath denyed the meanes of knowledge or a negligent ignorance in them who have the meanes and doe not apply themselves to them or a wilfull ignorance in them who pull themselves from the meanes whether they bee Ideots that know nothing or men of understanding and learning that know other things yet are fooles in the knowledge of God Where is the Scribe where is the learned Egyptian where is the disputer of the Law but God hath chosen the poore and the base things of this world that they should confound the mighty 1 Cor. 1.20 So I may say Where is the learned Egyptian hath not God made the wise men of the world fools We have a Proverb The greatest Clerks are not alwayes the wisest men True if ignorant of God and see not that true wisdome stands in this I may say as the Wise-man saith Why is there a price in the hand of a foole to get wisdome and hee hath no heart to it Pro. 17.16 Why is there such understanding in other things and men have no heart to seeke after this Certainely the holy Ghost calls them fools for Solomon in Eccles 4.13 faith hee preferrs a young and wise child before an old and foolish King that will not be instructed So I say a poore man if wise

as in himselfe the object of the understanding is truth falsehood doth not fall into the understanding but by reason of truth God understands himselfe as being the first truth and other things in himselfe The object of the will is goodnesse God is the chiefest good and therefore he wills himselfe first and he wills other things that are good as they are good and as they have in them impressions of his Image and as they tend to him that is the principall good and so he wills every thing Quest Why then doth he will evill Answ Because it is the execution of justice and so good for it is good which is just for whatsoever is just is certainely good if it be evill yet if it be the execution of justice it is good whereupon the sinnes of men which are brought as punishments of sinners are good Thus saith Saint Austine this is the Justice of God but not the sinfulnesse of God this is the execution of Justice and so good and thus I have confirmed and explaned the Doctrine of the will of God c. By order we are to come to the uses but there are many doubts whether the will of God be free and unchangeable but out of many we will speak but of a few Object To will freely and immutably are opposite for freedome is that which is mutable Answ There is a freedome where there is immutability for immutability takes not away the freedome of actions Adam was created with a free will to good and evill Adam now glorified hath a free will onely to good the Divells and damnned have an immutable will to evill and yet free and Gods wil is most immutable and yet most free God wils himselfe by the necessity of nature he cannot doe otherwise but must needs will himselfe and yet this he doth most freely because not by constraint or compulsion God wills other things not out of any such necessity he might not have willed that which he doth will or he might have willed another thing then what he wills but when he hath once determined his owne will it remaines for ever Immutably determined from the necessity of his nature for God cannot denie himself this determination of his will was most free meerely and only from himselfe In a word to will freely and to will immutably are not opposite but are in God who wils all things out of himself freely because he might have not willed them and immutably because having willed them he will not nor can he rescinde his own decree Object The will of God is not immutable because he changeth his will for he willeth one thing under the law and he abollishes that and wils another thing under the Gospell Ans The answer is easie there is no change in the will of God for whatsoever was done in time was willed from all eternity he willed that that which was under the law should be for a time and then be changed and willed that which is under the Gospell should succeede it and continew and this outward manifestation of the will of God is but the execution of his will which was from eternity Object The Lord is said to repent Gen. 6.6 It repented the Lord that he made man 1 Sam. 15.15 It repented the Lord that he had made Saul King therfore his will is not immutable Ans The answer is thus there is no change in God but in the workes that are done by God These speeches are figurative God is not as man that he should repent but is sayd to repent when he doth in time make a change in the matters of the world which he had decreed should be changed before the world was Object One thing more he threatens somtimes and never does it nor never meant it 2 King 20. As to Hezechias Put thy house in order for thou shalt die So Ionah 3. Yet fourty daies and Nineveh shall be destroyed yet neither Hezechiah died nor Nineveh was destroyed Ans The answer is you must marke the difference betwixt the denouncing and understanding of these threatnings these are absolutely denounced but not to be absolutely understood but with the condition that stands after this manner namely if they doe not use the meanes to prevent it and they are such meanes as hee hath appointed Hezechiah prayed earnestly and the other repented for the Lord had a purpose that Hezechiah should live still and hee threatned death to stirre him up to prayer he purposed Nineveh should not be destroyed and threatned destruction that by repentance it might be prevented and this is to be understood for in Iere. 18.7.8 If I speake against a Nation c. If that Nation repent I will repent also where the change is not in him but in them it is in other things not in God A man walks by a Church backwards and forwards and the Church standing still is somtimes on his right hand and somtimes on his lest hand there are changes not in the Church which is not moved but in him that walketh too and fro so God sometimes is on the right hand of men and somtimes on the left hand that is when they change So that this is a full answer to this and this is a profitable answer that Saint Gregory hath God doth not know how to alter his counsell but how to alter his sentence the reason is that the Lord doth not alwaies pronounce sentence according to his counsell but according to the second causes or according to the mindes of them to whom he pronounceth it as Hezechiah was taken with sicknesse no way thinkes he but death this was his sentence but Gods counsell was that he should live and so when he saith Yet forty daies and Nineveh shall be destroied his sentence was that it should be destroied but his counsell was that it should be saved the peremptory pronouncing of his sentence makes way to his counsell Clem. Alex. Paeda l. 1. c. 8. because it is that which stirs them up to repentance so that there is no alteration in this for if he had a purpose to have destroied then he would not have threatned but destroied and thus much we have seen of the will of God CHAP. XIII DEUT. 32.4 Thou art a God of truth THE divine Essence is made manifest unto us by certaine Attributes and these Attributes are of two sorts either incommunicable or communicable his incommunicable were his simplenes his eternity c. and of these we have spoken the latter which are his communicable Attributes we have spoken of some and divers remaine to be spoken of and first of his truth for there is no wisedome without truth nor any will can be good without truth but before we come to speak of this we will finish that we lest the last day concerning the will of God The will of the divine Essence you have heard what it was a communicable Attribute whereby he did most freely c. This description was proved and

are needlesse to our purpose Thirdly by Generation and so the second person in the deitie is begotten of his Father Fourthly by Union and so onely the humanity of Christ by that union it hath with and subsistance in the second person is the Sonne of God though naturally the sonne of Mary As a woman is said to be such a mans childe when she hath married his sonne and as the soule is not naturally begotten but joyned to the body yet we say the soule and body are but one so the humane nature of Christ is the Sonne of God by way of personall union now that Sonne which we speake of is not by creating nor recreating nor uniting but by generation of whom we say he is a person and the second person in order not in time as we have shewed of the Father this we adde as a difference that he is a second person of the deity my reason is because I would by this prove that he is God for the Father none doe make question but for the Sonne they doe therefore we will manifestly prove that he is the second person in the deity cosubstantiall with the Father we manifest this Iohn 5.7 There are three that beare witnesse of what namely that Christ was the Sonne of God and the Sonne of Mary it shall suffise us therefore first his Father witnesseth at his Baptisme and transfiguration at his Baptisme Mat. 3.7 This is my beloved Sonne c. at his transfiguration Mat. 17.5 So then it is manifest by the testimony of the Father that he is the Sonne of God by generation Secondly the Word witnesseth it that he is the Sonne himselfe Iohn 3.16 God so loved the world that he gave his onely begotten Sonne not to stand upon this his onely begotten Sonne then he must be a Sonne by generation but it is added whosoever beleeveth in him shall be saved never was there any other Sonne of God that could deliver any no not from temporall destruction much lesse from eternall by beleeving onely in him but this Sonne of God doth so for what saith the Prophet though these three Noah Daniel and Iob were there they should save neither sonne nor daughter but their owne soules therefore it followes that this Sonne must needes be God adde to this Iohn 11.17 The Father workes hitherto and I worke it is as much to say I am God how gather you that it was a phrase so apparant among the Iewes that he would make himself God by calling himselfe the Son of God that they challenged him with blasphemy because he said he was the Sonne of God Ioh. 10.30 I and the Father am one there is the unitie of the Essence and distinction of persons one how one in will and power and Essence and therefore it was that they went about to kill him he asked them why will you kill me they answered him because thou being a man makest thy selfe God againe Iohn 11.4 concerning the death of Lazarus this was done to the glorifying of God and that the Sonne might be glorified marke what he saith that the sicknesse of Lazarus and his death was for the glory of God how for the glorifying of God for the glorifying of the Sonne of God intimating unto us that the Sonne of God and God are all one so that all these serve for the testimony of the Sonne Thirdly the testimony of the holy Ghost who gave no such testimonies as these but gave testimony by the Prophets and Apostles for he spake by them as Isaiah 9.6 he shall be called the mighty God wherein he shewed that he was God it is not said he shall be made the mighty God not by office so men are And though the name god is given to men yet the omnipotency of God Iehovah is given to none but God and in the same place he is called the Father of eternity therefore he must needs be God Gen. 22.1 God appeares to Abraham and that God was Christ that appeares in the second verse because he commands him to doe that which was contrary to the Law namely take thy Sonne c. who could command this but God and not sinne this was not the Father because that in the 11. verse he is called the Angell of the Lord but never was the Father called the angell of any therefore it must needs be the Sonne but was it not a created Angel no that appeares because in the 22. verse he saith because thou hast not spared thy sonne for my sake c. and therefore it must be the Sonne of God and also by reason of that same which is added it cannot be any other but the Sonne because he bids him stay his hand and finally in the 16. verse he sweares by himselfe that he shall be rewarded which no created angel could doe and therefore it must needs be the Sonne Phil. 2.6 he thought it no robbery to be equall with God that is in such estate that God was so Col. 2.9 the godhead dwelt bodily in him that is the whole deitie and not as some would distinguish his divinity for then it might have bin some qualities but he saith the deitie The next thing is his propertie he is the begotten Sonne it must needs be the Sonnes property and this is considered Psal 2.17 Thou art my Sonne this day have I begotten thee This place applyed by the Apostle to the resurrection of Christ is not weakned because by the resurrection his eternall generation was declared Rom. 1.4 declared to be the Sonne of God by the resurrection from the dead so you heard Iohn 1.14.33.16 Col. 3.15 he is called the begotten Sonne of his Father The Sonne is unbegotten in respect of his Essence yet begotten in respect of his person because he had his personall existence from his Father begotten here is to be understood with purging from all impurity before all time not in time not out of the Father but in the Essence of the Father he is not begotten by any motion and corruption he hath not part of the Essence but the whole Essence therefore all imperfection being taken away he may be said to be begotten Thirdly by the worke of Redemption redeeming the elect from their bondage wherein they were from sinne and sathan Rom. 4.9 we are said to be justified by the blood of Christ Rom. 8 Who shall lay any thing to the charge of Gods chosen it is Christ that justifies c. Ephes 1.7 We have redemption through his blood from sathan Luke 11.21 22. the strong man is cast out 1 Iohn 3.8 he came to dissolve the works of the divell and from death he was made a curse for us and therefore the Apostle so triumphs 1 Cor. 15.5 6. Oh death where is thy sting thankes be unto God who hath given us the victory through Christ Jesus and so this description is made plaine to you Quest Why doe you say that he is the second person in the Deity and so