Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	fear_v	lord_n	remembrance_n	1,962	5	9.9520	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71272	The result of false principles, or, Error convicted by its own evidence managed in several dialogues / by the author of the Examination of Tylenus before the tryers ; whereunto is added a learned disputation of Dr. Goades, sent by King James to the Synod at Dort.	Womock, Laurence, 1612-1685.; Goad, Thomas, 1576-1638.	1661 (1661)	Wing W3350; ESTC R31825	239,068	280

this is the more unquestionably certain in that God hath from all Eternity irrevocably establish't these Decrees to illustrate and set forth the glory of his good pleasure Soveraign power mercy and justice Diotrephes I wish you would remember that great day of Revelation which will be a day of discrimination too when God Rom. 2. 5. Mat. 25. 32 shall separate the precious from the vile and divide the Sheep from the Goats you would be glad to find mercy of the Lord in that day * 2 Tim. 1. 1● You must separate your self from the communion and practice of the wicked in this life if you would be divided from their portion in the life to come if you do not distinguish your self from them here you will never be distinguish't from them hereafter You must abandon the company of the wicked and associate your self with the godly and conform your judgment and opinions your life and conversation unto theirs and then Hebr. 4. 16. you may be sure to obtain mercy and find grace to help in time of need The Prophet Malachi tells you of a Book of remembrance Mal. 3● 〈◊〉 that was written before the Lord but for whom for them only that feared the Lord and that thought upon his Name and they shall be mine saith the Lord of Hosts in that day when I make up my Jewels and I will spare them as a man spareth his own son that serveth him Securus Sir I am sorry to see you so far inclinable to a dangerous Errour for you speak as if it were in mans power to See Dr. Wards Twelve Arguments in concione ad Clerum ad Phil. 2 13 contribute somewhat towards his own discrimination and if you think so it is evident you do at least favour the Popish Doctrine of Free-will if you have not perfectly espoused it And this you know is diametrically opposite to the Apostle whose words are these for who maketh thee to differ from another and what hast thou that thou didst not receive c Here we are instructed 1. Cor. 4. 7. Ut quas Deus nobis largitus est dotes meminerimus non nostra esse bona sed 〈◊〉 Dei bona saith Mr. Calvin * Instit l. 3. c. 7. n. 4. That what endowments soever Almighty God bestows upon us we must remember they are not our goods but Gods free gifts Non inscite Augustinus saith Mr. Calvin * Citante Amesio in sua Coron Art 4. mihi pag. 369. hoc testimonjo saepe contendit adversus Pelagianos quicquid excelle●tiae est in homimbus ex merâ gratuitâ ejus miser●cordiâ manare h. e. Austin doth often make use of this testimony of the Apostle against the Pelagians contending thereby that whatever excellency there be in men it flowes from the meer and free mercy of God So Peter Martyr also si quis propiùs accedat vide●it Augustinum rectè admodum existimasse nam sicut inter Ministros Ibid. Ecclesiae non est nisi Deus qui unum donis coelestibus aliis praestare faciat ita in r●generatione electione ac reparatione D●us unus author est agnoscendus Austin was in the right for as amongst the Ministers in the Church 't is not Study Learning or Industry none but God that makes one to excell another in those Celestial Endowments so in the work of Regeneration Election and Reparation God is to be acknowledged the only Authour And Mr. Calvin makes this yet more evident in his Institutions Apud centum eadem ferè habetur concio A hundred L. 3. c. 24. n. 12. men hear the very same Sermon twenty of them do chearfully receive it with the obedience of faith the rest either do not regard it or deride it or explode and abominate it If any man alledge this diversity Quis enim te discernit inquit nunquid per haec dona quae omnibis sunt communia possit quippe dicere homo inflatus adversus alterum Discernit me fides mea justitia mea vel quid aliud talibus occurrens cogitationibus bonus Doctor inquit quid autem habes quod non accepisti Aquo nisi ab illo qui te descernit ab alio cui non donavit quod donavit tibi Aug. Citante Amesio contra Grevinch proceeds from the malice and perversity of the men this gives no satisfaction because the same malice had possest the nature of the others also if God had not corrected it by his goodness and therefore we shall alwayes be intangled if that of the Apostle doth not relieve us Quis te discernit Who maketh thee to differ from another Quo significat non propriâ virtute sed solâ Dei gratià alios aliis praecellere Whereby he signifies that it is not by any vertue or power of their own that some do excell others but by the sole grace of God Cur ergo teste Apostolo saith he Coronantur fideles Quia Domini misericordia non sua industria electi sunt vocati justificati Why therefore are the Idem l. 2. c. 5. n. 2. faithful crowned according to the testimony of the Apostle not in regard of any endeavour of their own but because by the mercy of God they are both elected and called and justified from whence it appears clearly that as there is no possibility so there is no need that a man should contribute to his own discrimination Diotrephes I confess a man is able to do nothing towards the differencing of himself but yet he is so frequently called upon to repent and believe that I cannot but conclude there is some duty incumbent upon him to this purpose Securus Sir this is all one as if you should say you grant the Premises but deny the Conclusion As for the giving or denial of Faith and Repentance Dr. Twiss tells us Herein we willingly profess that God carrieth himself absolutely throughout Vbi supra pag. 42. Hereupon he concludes that in the work of Regeneration We are meerly passive Ibid. p. 27. not only decreeing these according to the meer pleasure of his will without all consideration of ought in man but giving them also unto some and denying them unto others according to the meer pleasure of his will without the consideration of ought in man Why then should you tell me of any duty incumbent upon me to the procuring of these graces Can it consist with the wisdom or justice of God much less with his goodness to tye me to endeavour after them when he hath not suspended the bestowing them upon the performance of any such conditions but wills and hath decreed to give them absolutely Diotrephes I pray who tells you that it is Almighty Gods good pleasure to bestow Faith and Repentance absolutely without any condition performed on our part Securus I gave you the Authority of Dr. Twiss even now for it I will also add his Arguments for your satisfaction One of his invincible

first is annihilated and brought to nothing in believers the other two remain for their exercise and humiliation and of that complaint of the Apostle O wretched man that I am ver 24. he saith It is an exclamation for his misery of being under the bondage of sin When the Apostle therefore saith Sin shall not have dominion over you the meaning is sin shall not have authority to destroy you but it may have power to tyrannize over you and then 't is not so much your fault as your affliction Diotrephes But the Apostle saith in the same Chapter Let not sin reign in your mortal bodies that you should obey it in the lusts thereof for who thus commits sin is the servant of sin and such a one is not at that time the servant of God for Christ saith A man cannot serve two Masters which are so opposite as God and sin are Praesumptuosus Sir you are much deceived Mr. David Dicson * Ad ver 25. cap. 7. ad Roman proves this for the consolation of the faithful from the example of the Apostle Rom. 7. 25. So then with the mind I my self serve the Law of God but with the flesh the Law of sin As if he had said Now that for the consolation of those who bewail their sins I may summarily recollect what I have said concerning my self I profess I have not attained unto that measure of holiness to which I aspire but together with the rest of the Saints I go on bewailing and striving under hope of deliverance and as it were divided from my self the Spirit and the flesh striving between themselves in me with my mind indeed or that part of me which is spiritual and renewed I do with delight serve the Law of God but with the flesh or that part of me which is not renewed as it were a Captive brought under the yoke I serve the Law of sin or the prevailing inclination of corrupt nature And Mr. Baxter * Of saving Faith p. 92. grants as much by affirming that the same man having flesh and spirit may have two contrary ultimate ends To this I may add That there is a great difference betwixt a sin that is invited and espoused and so reigns by our free election and suffrage and a sin that gets possession by Gods officaci us permission and order he withdraw●ng his assistance and our guards to make way for it Diotrephes I pray have a care you do not forget your self and lay your sins upon God for to impute your faults to him is blasphemy Praesumptuosus Sir I shall take care to confine my self within the limits of such expressions as are consonant to sound Doctrine What think you of the Elders and Messengers of the Congregational Churches I hope their faith being the Confession of the Assembly double refined will pass for currant with you and they declare as the Assembly had done before them That Gods de erminate * Chap. 5. n. 4. Counsel extendeth it self even to the first Fall and all other sins of Angels and men and that not by a bare permission That God ordained whatsoever comes to pass * Chap. 3. n. 1. without excep●ion And Mr. Norton saith That God is the fore-determiner of the sinfulness of the action to his own glorious and blessed end * Orth. Evang. pag. 63. f. And you may remember the words of Dr. Damman That when God doth perform his part we cannot omit ours Diotrephes Methinks you are departed from the Subject of our Discourse neither can I see to what end you alledge the former passages Praesumptuosus I follow the thread of our Discourse as evenly as I can and these Allegations are to let you understand that the Regenerate are not so much to be blamed for their omissions and lapses as you imagine because these fall out according to Gods own will and by his special order Diotrephes I know you may do more good than you do and omit more evil than you omit if you will and through your default herein you shew your self very disingenuous in grieving the good Spirit of God and hereby you incur his displeasure in a very high degree Praesumptuosus Gods displeasure I know is dreadful to such as lie under the burden of it but a Professour ought not to give himself so great a temptation as to fear it this is the judgement of Mr. Caryl Mr. Burroughs Mr. Strong Mr. Sprig Mr. Pritty * The Marrow of Modern Divinity pag. 201 Edit 3. for they have commended a Book wherein I am taught thus In case you be at any time by Reason of the weakness of your faith and strength of your temptations drawn aside and prevailed with to transgress any of Christs Commandments beware you do not thereupon take occasion to call Christs love to you into question but believe as firmly that he loves you as dearly as he did before you thus transgressed for this is a certain truth As no good in you or done by you did or can move Christ to love you the more so no evil in you or done by you can move him to love you the less To which purpose I consider That he chose me to salvation when I was yet in my sin and if my sin could not provoke his displeasure against my person then when I was without Christ much less can it do so now when he hath made me accepted in the Beloved Ephes 1. 6. Neither can the Spirit of God be grieved at my infirmities and that upon this account for a wise person will not be grieved but either for omitting what he would have done or for committing what he would have left undone How then can the Regenerate grieve Gods Spirit For as to every good Act he doth determine our will to that and produce it by an irresistible efficiency and this being good and according to his will it cannot grieve him As for every evil Act his determinate Counsel extendeth it self to that too and that not by a bare permission only * Declar. of Congreg Ch. ut supra nor as the Authour of nature that he may not be wanting to his charge of Providence affording such a simultaneous concourse as the nature of the second cause requires that it may use its natural liberty but by way of predetermination and a most efficacious Decree * Dr. Twiss ib. pag. 88. 89 90. to that 1. He is the Authour of the Act wholly 2. He is the fore-determiner order●r and governour of the sinfulness of the action to his own glorious and blessed end saith Mr. Norton th●s herefore is according to his good pleasure too and how then can it be said to grieve him especially seeing he hath his own glorious and blessed end in it for which he fore-determines it And every sinful Act being thus ordered and fore-determined it is impossible a poor Creature should avid it and consequently I can omit no mo e evil than I