Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	pass_v	sin_n	sin_v	8,257	5	9.3818	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86320	An antidote against antinomianisme. The first dosis. The unjustifiablenesse of justification before faith. Prescribed and administred in a soft answer: I. To seven arguments. II. To the solutions of five objections. III. To the novell distinction of Gods reconciliation to man, without mans reconciliation to God. Penned plainly, for the undeceiving of the plain-hearted Christian; and mildely, for the regaining of our mistaken brother H.D. By D.H.	D. H.	1643 (1643)	Wing H18; Thomason E42_23; ESTC P1317; ESTC R11942	43,691	47

hath Christs death and resurrection and intercession and strengthening in tribulations accompanying it Argument IV. THey that have their sins taken away are iustified a But the elect have their sins taken away before they believe Ergo the elect are iustified before they believe The maior is proved Blessed is the man whose iniquity is forgteen and whose sinne is covered Rom. 4.7 The minor That the Elect have their sins taken away before they believe b is proved Joh. 1.29 Behold the Lambe of God that takes away the sins of the world and Esay 35. ● The Lord hath laid on him the iniquities of us all and 1 Pet. 2.24 Himselfe bare our sins in his own body on the Tree and Rom. 6.6 Our old man is crucified with him that the body of sinne might be destroyed Did Christ take away sinne or not Did he beare them Did he destroy the body of sinne If you say c No how will you escape the Sword of the Spirit If you say Yea I desire no more An Answer to Argument IV. YOu say a they that have their sins taken away are iustified you prove it Rom. 4.7 Blessed is the man whose iniquity is forgiven and whose sin is covered By this you intend to prove a man is iustified before he believes But your own expressions and allegations are against that 1. Expression For sins are not taken away which is a Physicall act by Gods meere mentall thoughts of iustifying but when he pronounceth the blessing of justification he saith withall in whose heart is no guile Psal 32.1 2. which is the place the Apostle quotes Rom. 4. See reall actuall iustification take our sinnes from us and our hearts from our sins 2. Allegation And with the same breath almost with which the Apostle saith Blessed is the man whose iniquity is forgiven he saith also To him that beleeveth on him that iustifieth the ungodly is his faith counted for righteousnesse Rom. 4.5 6 7. You go about to prove that the elects sins are taken away before they believe b by that Isa 53.8 1 Pet. 2.24 Eph. 1.29 What do you intend by these generall places would you by the two first places have it that Christ takes away the sins of all the Jewes contrary to Rom. 11.7 c. or by the third place that Christ takes away the sins of the whole world contrary to Rom. 8.30 yet either you must take them in that false generall sense or else they make nothing to prove justification before faith That place you alledge out of Rom. 6.6 is flat against you For if sinne be not destroyed till crucified then not till mortified For crucifying signifies mortifieation which is a part of sanctification Gal. 5.22 23 24. And the body of sinne signifies not the guilt but the filth and power Rom. 7. And therefore this place supposeth justification by faith even as faith is mentioned to precede that crucifying in the place last alledged Yet in the close you seeme to triumph c as if you had sheerly carried away the gerland upon the hornes of an unanswerable Dilemma Saying if we say Christ did take away sinne did bear them did destroy the body of sin you desire no more Thus you We answer Christ doth take away sinne doth bear the sins of men but for whom onely for the elect And when doth he take away sinne and make his bearing to lighten men Even when comes that justification by faith that as you say brings with it a crucifying of the body of sinne when comes that iustification mentioned Rom. 5.1 2 3 4. Argument V. VVE were made sinners in the first Adam before we had done good or evill a Therefore we are made righteous in the second Adam before we have done good or evill This consequence is proved Rom. 5.18 19. 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 unto justification of life for as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous If you shall place the Emphasis of this Text in All and many you will cause the hearts of the * universall Gratians to leape for joy which I beleeve you would not willingly do Therefore you must be forced to place the Emphasis in As and So As we sinned all in the loynes of the first Adam So were we all made righteous in the loynes of the second Adam The Lord Christ And this agreeth with the ministerie of Reconciliation b to wit that God was in Christ reconciling the world to himselfe not imputing their trespasses unto them 2 Cor. 5.19 Truly this Argument was of so great force c that it did wring out of Cardinall Bellarmine this confession as the Apostle teacheth Rom. 5. That Christ may be put on without a proper act of our soule I confesse I differ from the Cardinall in his meanes of putting on Christ yet this his confession I acknowledge to be true An Answer to Argument V. IT is plaine by the place you alledge Rom. 5. c That you meane not a making of us sinners in the first Adam by Gods bare decree accounting us so And if you do not so meane but meane that we are actually accounted sinners in the first Adam since we came from his loines before we had done good or evill I admire how you dare affirme a thing so contrary to Scripture For the Apostle most evidently affirmeth in that Rom. 5. That though all that are come of Adam have not sinned after the similitude of Adams transgression ver 14. that is have not sinned actually in their particular persons as infants not any sinne nor any men that particular sinne of Adam yet ver 12. it is said expressy that death passed over all men for that all have sinned or the Greeke will beare it In whom all have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former part of the verse favours this reading in these words As by one man sinne entred into the world Then concludes all have sinned Which how can it be true of infants in their conception as Psal 51. unlesse they be said to sinne in Adam But however we read the same conclusion will necessarily follow that all children and all in the wombe even Jacob and Esau have sinned originally in the common nature at first existing in that publike father of mankinde I say originally As true as we have our bodies from our Grandfathers so from the first Adam we had all the same corrupt senses and appetite in him though actually in our own persons we sinned not that sinne nor do infants as Jacob and Esau actually sinne as persons of ripe years when as the Law speakes they are capaces doli can do evill and give a seeming reason for it So then in briefe our answer is That Adams sin is imputed to all because