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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	chapter_n	soul_n	verse_n	2,620	5	9.2383	5	false

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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

book pag. 15. That deficiency is sin Thus in jesting with my Antagonist I have almost answered the Question unless he oppose that souls are from God not Adam Zach. 12.1 Eccless 12.7 the soul returns to him that gave it It may be answered God gave it in giving Adam at first a power to get it If that of Heb. 12.9 where Fathers of flesh are opposed to Father of spirits and so Fathers of flesh there are not Fathers of spirits It may be answered that by Father of spirits Read Paraeus in Gen. c. 2. v. 7. p. 338. Du Monlin ag Ar. p. 67. may be understood Father of Regeneration because sanctifying our spirits And we know Augustine was almost of this judgement to his dying day who was mallens Hereticorum Who doth desire more satisfaction faction let him read the most elegant and learned reasoning of Mr. Nathaniel Culverwel Pag. 106. in the eleventh Chapter of the light of nature who would almost perswade that as materia oritur ex materiâ so forma ex formâ one soul may produce another one doth print another with the same stamp of immortality that it self had engraven first upon it one person of the sacred Trinity produced another one Candle lights another c. but I forbear Heb. 1. because my Pareus calls it bruta pecuina opinio and so Du Moulin Otherwise if any had questioned how an immateriall being had or could have conveyance in a seminall way let them shew us the way how 't is united to the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer as Virg. has it hominum sator atque deorum we will as easily tell them how it entered into it but le ts not look for soul's Parentage on earth We are of the off-spring of God Acts 17.28 Prometheus stole fire from Heaven to quicken bodies as the Poets fabulize Yet we were all in Adam and sinned in him Rom. 5.12 How did Levi pay Tithes in Abraham Heb. 7. did his body and not soul just so friend Hammond you pay Tithes now without any consent of the soul when God said to Adam the day thou eatest thou shalt die spake God to Adam's body without the soul Omnes erant in Adamo peccarunt non actualiter sedvertualiter incurrendo originale peccatum quod iis imputatur is culpam in quantum aliquo modo erant in primo parente idem cum ipso as Dion Carthas in loc Rom. cap. 5. on as Lyra 92. futura erant membra ipsiu● in Rom. 5. I am so charitable to your self friend Hammond to pay for all you will eat be the meat never so costly when your soul has left your body or was soul and body both in Adam and forbid eating surely what God spake to Adam he spake to all mankind in him as he spake to him well he sinned in soul and body and we in his loyns therefore his sin is imputed to our whole man But mark one heresie of yours worse then that of Pelagius You deny that Children were lost or endangered to be eternally lost in Adam how came they saved what without Christ no sure Acts 4.12 will deny that But did Christ save them then they were lost in Adam for he came to save what was lost Matth. 18.11 and that Chapter speaks of little Children verse 2.3 whom the world offends verse 6 I believe in denying Church-priviledges to them Let your Needle-ship well consider this Wollebius tells us that Adam must be considered not as a private person so you esteem him making our souls no way engaged in his but as the Parent Persona Adae infecit naturam natura personas nostras Wolleb l. 1. c. 9. head and root of all Mankind So what he received for himself and his as the Image of God and promise of Eternal Life upon his obedience he lost for him and his But you 'l say How were our soules in Adam I answer with the learned Trelcatins the soul is not † out of Adam or we in him De Orig. pec pag. 154. Trelcat according to its essence but according to its subsistence sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for though it be created of God yet it is not created but in the body neither has it subsistence before the body You 'l never be able to deny upon any good grounds but that we were all in Adam according to what is here said God promited a soul to each one of Adams Posterity just such as he by obedience or disobedience should make them capable of so by vertue of Covenant or Promise we were all in Adam which Promise might some way be included in that Command Increase and multiply a Dion Carthusian in Rom. 5.12 As many members are in one Body or Individuals in one Species so we in Adam b Bulling in Heb. 7. As Levi was in Abraham so we in Adam Levi was in the Loyns of his Father Vti in arbore malum nondum enatum sayes Bullinger as an apple in the Tree before Fruit-time And so was our Saviour both in Adam and Abraham In Adam the Nature sinned which he took In Heb. 7. ver 10. Joh. Diodati but it was not sinfull in his person because conceived by the Holy Ghost In Abraham Christ in his servant-like condition may be said to have paid Tythes to Melchizedeck the type of himself though the learned Diodate thinks Christ was not to be comprehended amongst the Tithe-payers though in Abrahams Loyns because as Son of God he was Priest in whom his humane nature subsisted The same Author tells us In Rom. 5.12 All were in Adam as in the main stock of all Generation being the head and root of mankind And the Assemb Annot. use the same words on that place In Gen. 2. pag. 409. Paraeus sayes we were all in Adams loyns as part of him and so his sinne was properly ours The Syriac translation of Tremellius reads it By the hand of one man sinne entred as if Totus homo totum hominem naturaliter fundit nec est peccatum materiae out partis hominis sed totius suppositi homo generans communicat quod materiale materialiter quod immateriale causa liter lucas Trel pag. 153. when Adam took of the fruit we all stretched out our hands in his and are when he are † Coucludimus nec in substanstià animae out carmis hanc contagionem habcre causam sed quia a Deo fuit ordinatum c. vide Calvin nist l. 2. c. 1. A learned Protestant Divine tells us that the whole man begets the whole man naturally the materiall part he begets materially the immateriall causally as being the cause of it's subsistence in the body And Gorrhanus expounding how we were in Adam sayes we were in Adam as in the matter not onely sinning by Adams example as the Pelagians affirm but we were in him as in the cause because his sinne was the cause of ours

not in earth raigning after Death Read my Exposition of that Chapter at large To that of Peter I answer the words may be read thus We in whom dwels righteousness expect a new heaven and a new earth But a word of the renovation of the world and of this new heaven c. and concerning the new Jerusalem Of which George Hammond pag. 151. speaks strangely For he would have it to be a material City but not made by man but God I cannot believe it for what City in the Letter can have twelve Foundations as this has v. 14. Or Angels Porters to a material City as v. 12. Of the new Jerusalem How can gates be made of pearl or how one pearl big enough to make a whole gate and such like improbabilities Neither do I think this new Jerusalem to be that once possessed by the Jews and now newly re-edified Against which George Hammond uses many Arguments But as Mr. Roberts and Mr. Forbes agree On Rev. 22. it may be spiritually taken for the state of the Church after the Jews conversion and after the whore and beast with false Prophet and other enemies are destroyed temporally not damned 1. Because the most precious things in Nature are too abject rather then too high to express the dispensation of grace now at the highest 2. God is said to have his Tabernacle with men ch 21.3 not men with God and Jerusalem is said to come down out of heaven intimating it here below 3. That here is nothing here so magnifiquely spoken which the Prophets have not almost in the same terms uttered of the estate of the Church here in grace Of which read the Authors themselves on that place Indeed I believe a choice time when the Jews shall be converted called Rom. 11 Life from the Dead yet since the day of judgment seems past before this City be seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chap. 20.12 and 21.2 and Whore and Antichrist damned Ch. 19. who were to last till Christs coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 2.8.1 may believe with Paraeus That this City represents the state of the Church in glory because actualled adorned and sitted for Christ the husband too high for a stare of grace especially considering all tears and therefore enemies nay and sin the cause of tears shall be wiped away yet when the Son of man comes shall he find faith in earth Adorned for Husband and not for Spouse Jerusalem in the Vision might seem to John to come down not locally but in respect of her Originall which is from heaven But enough If we take Ierusalem spiritually as in earth then by new Heaven and new Earth a new face of the Universe may be meant for Scripture by new Heaven and new Earth is wont sayes Mr. Roberts to express great changes in the world Esay 65.17.66 22. Now when Whore false Prophet and Dragon are destroyed here is a new world or new dweling for the new Church The bringing in the Eastern Kingdoms to the Faith and destruction of all enemies of the Church may wel be called A new Heaven new Earth But Read Engl. Annot. Diodat Key of the Bible on Rev. 21 if by New Jerusalem we understand the state of glory then by New Heaven c. we understand Heaven and Earth literally by fire to be renewed according to Peter and according to Rom. 8.21 22. the hardest text in Pauls Epistles says D. Hackwel in Ap. the whole Creature groans c. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I expect Sun and Moons restoring to more light Esay 30.26 for reward of their unwearied labor though you will have Earth dark hereafter page 22. And I believe Sea may be restored though not with raging waves c. to stand as a Monument of Gods wisdome mercy and power And I believe the Sons of God in glory may visit these But to expect restoring of each Tree Leaf and Grasse nay or beasts in what sence you please for which you argue p. 154. is too carnal and beastly if well examined they are not capable of glory but in their time shall be freed from bondage the Heaven and Earth Sun and Moon shall have that glory they are capable of but I must be brief Read my Expol. of Rev. Chap. 21. for further satisfaction Thus I have done Friend Hammond as to the substance of your Book I intended not to answer every trivial Objection or to open each Text impertinently quoted by whole Centuries nay forced together like Sampsons Foxes I have civilly given them quarter being violently forced to take up arms against the Truth to return to their proper place in the book of God to assert that cause God at first commanded them I will not instance in any to shew your ignorance or discredit your knowledge onely that last text of Esay 11. The Lyon shall eat with the Oxe you produce unadvisedly to prove the restoration of Beasts if I understand you which is understood of the most peaceable government of the Lord Jesus in changing our savage natures and making us submit freely to his yoak Several passages in severall pages of Geo Hammond's Book briefly answered To all the rest of your Book I shall speak but in few words And first to that place in p. 149. That as Adam had his Earthly Paradise so shall Christ have his heavenly upon Earth which is the new Jerusalem To which I shall agree if you understand the even glorious condition of the Church here below upon the Call of the Jews by the new Jerusalem or that glorified condition of the Church above for Adams Paradise was to represent the Celestiall in which the Apostle was 2 Cor. 12.4 but a temporal Paradise I deny as well as Christs temporal raign And when p. 154. you talk of the whole Creations re-enjoying the condition that it was in once in Adams Innocency you speak without book for Rom. 8.21 22. cannot hold it I ask you shall every Beast be so restored The world is not able to contain them no more then the Trees can hold every branch or leafe or the fields every former grass But shall onely those Beasts have this priviledge who are alive at the last day Pray why should these have such a priviledge above their fellow-Creatures and Partners in bondage The World Heaven and Earth shall be restored to their primitive glory and better But doth God take care of Oxen 1 Cor. 9.9 but in page 159. you affirm that Man and Beast must have a more quiet and peaceable time for this is a time of persecution Answ Man shall hereafter hardly here below For Christ Mark 10.30 tells us Saints have all here or Grace Faith c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is † instar omnium with Persecution but hereafter Eternal Life here 's little peace though towards the end the Sea figuratively shall be no more that is troubles as formerly according to them who by Jerusalems coming down from Heaven hold the Ghurches even glorious and peaceable condition after her enemies destruction To what you say in page 141. about the Saints possessing the riches of their Enemies as true heirs to the riches of the world I say this is a pleasant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but false doctrine For though Christ restored onely the Elect to Celestiall priviledges yet he restored all to Temporal Hence he gave Mount Seir to Esau as really as Canaan to Israel And Luk 16.25 the Glutton is said to receive his good things And indeed why should they be barred from Temporals who have no share in Eternals p. 168. You say that Nationall Congregations are not called the Church of Christ nor her Ministers Christs Ministers and therefore you expect another kind of Preaching to convert the Nations towards the end of the world National Ministers are called the Angels of the waters as those waters are expounded Read my Expos of Rev. 16. Rev. 16.5 and and 17.15 O profound Doctor But did not Christ bid his Disciples † 5. 17.15 about Angels of waters discipulize all Nations Matth last May there then not be a National Church and National Ministers in a good sense Pray how came so many Nations converted and by whom if not by Nationall Ministers Such Teachers as you were not then in being and 't is well if ye are not now born too soon And thus Friend Hammond I take my leave of you and your Book which like the Apples neer the Asphaltite-Lake Solnius ca. 48. seem choice and pleasant but being handled moulder to dust or nothing Febr. 6.1655 FINIS