Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	die_v	life_n	4,790	5	5.0368	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23636	The principles of the Protestant religion maintained, and churches of New-England, in the profession and exercise thereof defended against all the calumnies of one George Keith, a Quaker, in a book lately published at Pensilvania, to undermine them both / by the ministers of the Gospel in Boston.	Mather, Cotton, 1663-1728.; Allen, James, 1632-1710.	1690 (1690)	Wing A1029; ESTC W19401	72,664	176

Possibility of Holiness Holiness is scarce sense and to acknowledge a capacity of Holiness but in some and yet but one page before to plead a possibility of Conversion in all would have been a Contradicting himself if it had not been G. K. Sect. 7. We have G. K. here speaking the Scripture fair The Scripture is a rich treasure and he is for Scripture Words and it is not safe to leave them and what is all this for why the Scripture indeed acknowledgeth all to be born in sin but what then Why the seed or principle of sin and Corruption is but it is not imputed till men join their Consent to it and actually obey it and it s as clear as midnight from Rom. 5.13 and thus he interprets it The time of Infancy is the time wherein there is no Law and therefore tho children are dead in law there is no imputation Excellently well expounded Paul is there proving that there was a law antecedent to the edition of the law of Moses and his argument is because there was sin in the world before and that it is imputed he might have found if he had read the following verse for there we find the sentence executed which necessarily presupposeth imputation nay the very calling it Sin is a charge or imputation and a supposition of a Law condeming men for it nor do his many Citations at all prove that none dye and finally perish for the first sin but for actual sins of their own which was now to be proved for they only intimate that all mens actions are liable to the Judgement and shall be tried and sentenced but deny not that man's state in Adam shall be so too Because the Scripture saith that men shall perish for actual sin doth it thence follow that men shall not so for original sin But the knack is they died in Adam and Christ by His death for all that died in Adam hath dischared all of that Imputation which is a perfectly Arminian principle and hath bin enough confuted by all that have written against them That therefore he concludes that none do suffer final Destruction but for Rejecting the Physitian makes the condition of Pagans better than that of Christians for these are certain to escape destruction being incapable of rejecting the Physitian who is never offered to them whereas Millions of those do reject Him and perish for it The Gospel then opens a door to man's Undoing which else he had been out of the danger of if Christ had but died for us and never told us of it His wild Assertion p. 91. That all the children of Adam and Noah have a foederal Holiness i. e. a seed of holiness in them i. e. a capacity of being made holy not to call the Coherence of it in question seems to contradict the Apostle who 1. Cor 7.14 assures us that Unbeleevers children are unclean i. e. not holy and he there treats directly about foederal holiness He concludes this Paragraph and Chapter with two Insinuations how true let any judge 1. That Grace is propagated by our natural parents how this is it may be he will tell us next time 2. That there is habitual Sanctification in all men by nature As to the first David was of another mind Psal 51.5 For the latter Paul was not acquainted with this principle Rom. 7.18 But he speaks as yet but in the clouds we shall have him a little more open in the next Chapter Reflections on Cap. 6. of Christ's dying for all c. In this Chapter he proceeds more particularly to urge and maintain the Doctrine of Vniversal Redemption and we might dismiss him for his Answer to the writitings of the Anti-Remonstrants but because many may not be advantaged with those discourses we shall make a few brief Remarks upon his Absurdities Sect. 1. His first and main plea is from the words of Scripture which express it in Universal terms viz All all men every man the world the whole world as for that of the Body Eph. 5.23 Paul himself there interprets it of the Church and its strange that the World and the Church should be of equal extent some of ours whom he calls the Adversaries of Truth have answered though it is not our whole Answer that by All is not meant all particulars i. e. Individuals but some of all sorts all the Elect. His Reply is that the word All must needs be as full and universal with respect to Christ's death and the benefit of it as it is with respect to Adam 's Fall and who denies it But it is not so in his sense except he will plead for universal Salvation as well as Redemption else the benefit is not parallel to the damage and so he indeed seems to plead by Citing 1. Tim. 4.10 for the proof of his Assertion but yet this he afterwards denies We are here to consider that Adam Christ are in Scripture made parallel in many Respects as Adam is a common Head so is Christ hence as Adam hath a natural seed so hath Christ a spiritual seed as Adam ruined all his seed so Christ Redeemed all His as Adam's seed are called the world because they comprize all the men and women coming into the world by natural Generation so Christ's Seed are called the world because they comprize all the men and women that belong to the world to come But then we must remember that Christ's Seed are a number selected out of the other and therefore though they are all because He loseth none of His Elect yet not all the Individuals of Adam's posterity for there are they of whom Christ saith They are none of my sheep Nor doth he interpret but pervert that in 2. Cor. 5.14 If one died for all then were all dead for the Apostles intention there is to prove that all God's Elect were dead because Christ died for them all The word All therefore doth not signifie some but all that come under that denomination Sect. 2. Whereas Christ Joh. 17.9 makes a Difference between His Redeemed and the world and saith I pray not for the world he would perswade us that world is there meant of final Impenitents or such as have finally rejected the meanes of Grace and with whom the Spirit hath ceased to strive But not to call over what hath been already offered Viz. That all have not the meanes of Grace and therefore cannot resist them it is plain that he excludes only the damned from Christ's prayer and hence he inferrs that Christ died only for their sins past Well then He died for those sins and prayed for those men he then owns His death and prayer to be lost and His Redemption void Did Christ dye to condemn men or to save ' em see Joh. 3.17 why then are they not saved for whom He came to dye Was He not able to draw them to Him or to save them that come to the uttermost That he saith Many are guilty of final

Impenitency a considerable time before they dy seems to be a Contradiction though he saith it is none We believe indeed that many are left of God to persist in impenitency till they dye but then they are none of those for whom Christ died Joh. 6.37 But we have him acknowledging pag. 96. That He dyed not for all with equal intention or degree of Love and thereupon confessing that they that are saved have more abundant cause to bless God for His abundant mercy than the other though they have no reason to complain We grant the damned have no cause to complain because they suffer justly but we would fain know where he placeth the inequality since at the bottom of the same page he tells us That God giveth no greater measure of inward grace to one than to another Oh! but he suits Providences eminently And is this all the difference We thought there had been different dispensations of grace cleerly intimated in Rom. 11.7 and one would surmise that what G. K. saith ibid. that God drawes moves enclines perswades and that is more than meer swasion them to come and when they fall infallibly reclaims them c. had been grace and more than meer Suiting of Providences especially when he there also tells us That He and not they made them to differ from others and here against Scripture doth he bring that to prove his Assertion 1. Tim. 1.14 16. And the grace of our Lord was exceeding abundant with faith love We thought heretofore that Faith and Love had been graces and that God's giving one more abundant grace than another proves that one hath no more grace given him than another is not very clear to us as yet Nay p. 93. he tells us That God by His infallible perswasions of love and grace prevails infallibly with the Elect and is not the Effect of grace grace yea more grace than where there is no such Effect That it is every mans Duty to improve all the meanes of salvation notwithstanding he is not sure of his Election is true but that he can use grace to that end before he hath any is hard to understand he should first seek for grace for that universal grace he speaks of is a meer Non-entity Nor doth our Doctrine of Reprobation as he chargeth it pag. 99. make the effectual use of meanes absolutely impossible to any so as to leave them under discouragement for he himself tells us that it is the Duty of all men to use the means and yet he saith that there are elect and that none but these shall be saved and we say the others are the Reprobate and if all are to use meanes and are not discharged though but some viz the Elect shall obtain what discouragement is their more in our Tenet than in his Sect. 3. He well knew that Universal Redemption without sufficient help would render his Doctrine ridiculous here therefore he tells us how a sufficiency of meanes is afforded to all men and First That Christ by His Death procured for all men an inward principle of divine grace light life c. the Contrary to which is true He purchased these only for his Elect for whose sakes He died The Scripture makes a difference between his being head of the Church Eph. 5.23 and his being head over all things to the Church Cap. 1.22 But supposing a purchase what benefit can they have by it if it be not applyed Well he will give an account of that too as good as he can p. 100 Where outward meanes fail God supplies this with inward teachings and some other secret wayes of Providence and are these sufficient to lead men to Salvation or bring men to Christ The Apostle then must use a fallacious Enthymeme Rom. 10.14 15. And how perversly doth he interpret Christ to be the word spoken of Rom. 10.8 which is evident by the Context to mean the Scriptures called the Word of Faith because it is an instrument of begtting it vers 17. he interprets it of Christ coming in the flesh both of Jews and Gentiles and is that all the Incarnation which he allows to Christ He seems to be of another mind pag. 59. but indeed we know not when they own any thing And it was once the received Doctrine of the Quakers That there is no other Incarnation of Christ but only as He dwells in us which how subversive it is to our hopes of Salvation let the serious judge He mistakes the meaning of the word Reprobates 2. Cor. 13.5 endeavouring to prove that Christ is in all but Reprobates and they are such as are given up to final impenitency whenas the word there used intends not Reprobation in our sense but only that all Vnbeleevers are at present unapproved by God and in a state of Perditon Sect. 4. A further proof of this universal grace is that Christ both commanded that His Gospel be preached to all nations and he tell● us that so it shall before the end of the world this is no proof of what it is brought for the many generations past have no advantage by that being ended and gone before that time comes that therefore all mankind shall be accountable for not obeying it because once in the end of the world it shall be reveal'd to them that are then living is a slender way of reasoning but his Salvo is that though not outwardly at the present yet iwardly to be sure it is preached to all but how this is he hath not satisfyed us in the premises what he may do in the sequel we must wait for Sect. 5. This Paragraph is but Nausea his cocta asserting but neither expounding nor proving that all men have had more or less and all sufficient means of salvation sure it will be some great thing which has so much preparation made to introduce it Sect. 6. Here he begins with a good Confession viz. that Never any were saved but by Jesus of Nazareth but he seldome spake Truth without a design and hath frequentLY some Errour in a readiness to graft upon it He knowes it would be asked him how any could be saved by Christ who never heard of him and how shall they hear without the Gospel He therefore anticipates it and answers with Railing instead of Reason only he puts in a Quibble and thinks he hath tied a knot upon us that is indissoluble We plead for the Salvation of Infants by Christ and why may not he with as good reason plead for that of the Gentiles The paralel looks but odd viz. If Infants may be saved by the working of the Spirit in them why may not the Gentiles be so by giving obedience to the light in them We might only say they are not causes equally powerful But let us a little commorate here Observe then 1. That we deny not the power of God to save without outward meanes but to argue meerly from His power to His Will without His own Revelation is to give