Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	age_n	life_n	old_a	5,148	5	5.6715	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14095	A discovery of D. Iacksons vanitie. Or A perspective glasse, wherby the admirers of D. Iacksons profound discourses, may see the vanitie and weaknesse of them, in sundry passages, and especially so farre as they tende to the undermining of the doctrine hitherto received. Written by William Twisse, Doctor of Divinitie, as they say, from whom the copie came to the presse	Twisse, William, 1578?-1646.	1631 (1631)	STC 24402; ESTC S118777	563,516	728

will yee die yee house of Israel And the whole proceedeth by way of answer to their murmuring against the providence of God in saying The fathers have eaten sower grapes and the childrens teeth are set on edge and hereupon God proceedeth to justifie the course of his providence unto their face Now when God doth not take men upon the hippe as soone as they have sinned against him but spares them and not onely gives them space of repentance but useth meanes to bring them unto repentance by sending Prophets unto them to admonish them to admonish them of their sinnes and to denounce the judgements of God against them is not this a manifest evidence that God is not delighted in their death but rather in their repentance although he still reserves libertie to himselfe to bestow the gift of repentance on whom he will And therefore all this is only in respect of his church not in respect of those who are strangers from the common wealth of Israel and aliens from the covenants of promise then concerning those within the church All are not Israel that are of Israel Rom. 9. And though the meanes of grace have their course withall yet God intends to make them effectuall onely with his elect according to that As many as were ordeined to eternall life believed and whom he hath predestinated them hath he called and justified and glorified For as Austine saith Quantamlibet praebuerit patientiam nisi Deus dederit quis aget poenitentiam And speaking of the Non pradestinatis Istorum neminem saith hee adducit Deus ad salubrem spiritatemque poenitentiam qua homo reconciliatur Deo in Christo sive illis ampliorem patientiam sive non imparem praebeat Therefore we say that as concerning the elect though they sinne yet God willeth not their death but willeth their repentance and their salvation But as touching others who are mixt amongst them as tares amongst the wheat and are partakers of the same meanes of grace and invitations unto repentance in as much as he spares them and giveth them not onely time to repent but admonisheth them of their sinnes and affords them the outward meanes of repentance it is sufficient to justifie that God doth not willingly bring judgement upon them neither for their sinnes because hee comes not hastily thereunto but upon wilfull despising of the means of grace used to reclaime them like as before I shewed in what sense God is said not to afflict the sonnes of men willingly And as for this present place your selfe elsewhere hath interpreted it thus I will not the death of an impenitent sinner but that God wills undoubtedly the death of an impenitent sinner To quash this construction in this place you say this oath of God proceeds as concerning those who all their life long have hated him Here I am perswaded wee shall finde no little inconsideratenesse To hate God all a mans life time what is it but to hate him from the first hower of comming to the use of reason unto the last even unto the moment of death now I pray consider Will not God the death of such a one as dieth in impenitencie The text I confesse runnes thus I will not the death of him that dieth But doe you thinke indeed the meaning is that as for such a man as now dieth and hath lived all his life time in the hatred of God God will not the death of such a one Like enough you are content your Reader should entertaine such a conceite But I cannot bee perswaded you take this to be the meaning The text is manifestly against it for it followeth But rather that he returne and live so that it is spoken of a man living and such as is capable of repentance And wee know the whole Chapter is to justifie Gods providence in afflicting men with his judgements so that to die in this place is to be under the afflicting hand of God and so in the way to death and to destruction Our living is reputed a continuall dying for as much as nature consumeth and wasteth as the Poet wittily expresseth it Childehood ends in youth And youth in old age dies I thought I lived in truth But now I die I die I see Each age of death is one degree Whereupon he concludes his resolution to correct his former phrase of speech saying Farewell the doating score Of worlds Arithmaticke Life I le trust thee no more But henceforth for thy sake I le go by deaths new Almanaeke For while I sing A thousand men lie sick a thousand bells doring And would you know what is the difference between me and them They are but dead and I dying So that I guesse your meaning according to the articles of your owne creed is but this That Gods love is such to them that all their life past not simply all their life but all their life past have hated him that He will not their death but rather that they returne and live And I grant that this is true of many in most proper speech namely of all the elect of God though it bee long ere God calleth and converteth some of them Of others also that live in the Church I have shewed how it may have course in the same sense that God is said not so much willingly to afflict them for their sinnes as for refusing to repent and turne unto God after they have sinned When you tell us of infinite places more of sacred texts and those most perspicuous in themselves and also that The whole ancient Church with some small exception which yet may bee counterpoised is ready to give joynt verdict for you it savoureth hotly of Smithfield eloquence Pessima quò vendas opus est mangone perito Qui Smithfieldensi polleat eloquio Yet it was an old observation Multa fidem promissa levant cum plenius aequo Laudat venales qui vult extrudere merces If you had some about you to justfie you in cleanly manner by some prety qualification it had beene absolute As the Gentleman who professed that he had certaine ponds wherein Carpes were taken as big as that Somer-pole which hee then rode by and withall askt his man that rode with him whether it were not so Sir quoth his man though they were so big yet I am sure they were nothing like so long and indeed the dimension of length is more suitable to the proportion of an Eele then of a Carpe As Cicero answered him that told a strange tale concerning the length of certaine Eeles which he had seene for Tully handsomely to convince him of his vanity made shew of going beyond him in his owne element of tossing and forthwith replied saying That is nothing strange for I know a place where Eeles are taken of such a length that they use to make their Angling-rods of them And this assertion of yours may come as heere to the trueth as an Eele is to an Angling rod. CHAP. XV.

onely voluntate signi that he doth not will it is voluntate beneplaciti and this will which is called the will of good pleasure is onely the will of God in proper speech and that S. Paul speakes of when he saith Who hath resisted his will the other to wit voluntas signi is improperly though usually called the will of God It being indeed nothing else but Gods commandement in which sense he willed Abraham to sacrifice his sonne yet who doubts but that it was Gods will in proper speech that Isaak should not be sacrificed And because you perceived how easily the shew of contradiction might be washed off if it were proposed in this manner therfore you made bold upon dame Logicke and without her leave and in despight of her faine a contradiction under another forme by way of consequence which indeed proves most inconsequent Thirdly you speake in a strange language when you say that the affirmation and negation of salvation falling upon the personall being of men containes contradiction implying that it might fall otherwise then upon the personall being of men and in that case it would not prove contradictious both which are not onely untrue but absurd also For the affirmation of the salvation of man cannot fall otherwise then upon the person of man and consequently upon the personall being of man whatsoever be the cause of it which cause you most preposterously conceive to give unto man a being different from his personall being whereupon and not upon his personall being his salvation should fall Againe no distinction of personall being and other being will serve your turne to save the affirmation and negation of salvation of one and the same man from contradiction I say of one and the same man which is of principall consideration in the course of contradiction and yet wholly permitted by you in this proposition though therein you talke of the strictest point of contradiction Straine your invention while you will you shall never be able to free these propositions from contradiction Peter shall be saved Peter shall not be saved But to change the nature of these propositions and of absolute to make them conditionall thus Peter shall be saved if he beleeve and repent Peter shall not be saved if he beleeve and repent not is neither to affirme nor deny the salvation of Peter For to affirme or deny the salvation of Peter is categoricall not hypotheticall What you want of force of argument you supply with devotion as if you came to enchant your reader and not to informe him as when you say Farre be it from us to thinke that God should sweare to this universall negative I will not the death of him that dieth and yet beleeve withall that he wils the death of some men that die as they are men or as they are the sonnes of Adam This is proposed by way of an holy and confident asseveration but consider how sottish it is and most averse from sobriety For first what if God had not sworne it but onely said it had there been the lesse truth in it for this Is not Gods word sure enough without an oath yet before wee heard that in things determined by divine oath the distinction of voluntas signi and voluntas beneplaciti could have no place Secondly where were your logicall wits when you said this was an universall negative I will not the death of a sinner I pray examine your rules well and see whether it bee not a singular will you measure the quantity of a proportion by the predicate and not rather by the subject Yet if you should doe so it would not serve your turne For both Aristotle of old hath taught us that it is absurd to put an universall signe to the predicate and here is no universality added either to the whole predicate which is Nolens mortem peccatoris nor to any part of it which you seeme to confound For he that dyeth is a terme indefinite Neither is it in a necessary matter For the most holy Angell God could turne into nothing if it pleased him And in the 18. chapter of Ezekiel it is apparant that this is restrained to him that repenteth without any mentall reservation but by plaine evidence of the Text it selfe Thirdly you harpe upon a false string and an erroneous translation as it were in spight of the most authorized translation of our owne Church and follow the vulgar Latine herein And withall in opposition to manifest reason to the contrary for seeing God doth inflict death and damnation upon every one that dyeth and is damned and he doth all things according to the counsell of his owne will Eph. 1. 11. it is impossible he should doe any thing and not will it that he should inflict death on him that dieth and not will it Fourthly be it as you will have it that God doth not will the death of him that dieth will you herehence inferre that God willeth not the death of him that dyeth as man or as the son of Adam implying that notwithstanding hee may will the death of him that dieth in some other respect without any prejudice to his oath what a senselesse collection and interpretation is this You may as well say God willeth the life of him that liveth ergo farre be it from us to say that hee willeth not the life of him that liveth as he is a man or as he is the son of Adam implying that for all this God may be said not to will the life of him that liveth in some other respect But I say that if God willeth not the death of any man that dieth as you will have it and to be confirmed also with the Lords oath then in no respect can it be said that hee willeth the death of any man that dieth For it is both ad idem death is the same in both and it is secundum idem for we speak of the same man in both and it is eodem modo for we speake of the will of God in the same sense in both and it is at the same time and must be for Gods will is everlasting and therefore willing whatsoever he doth everlastingly he cannot bee said at any time not to will it As for the cause of death and damnation willed by God we maintaine that God willeth not the death of any man or the condemnation of any man but for sinne But I pray what thinke you of infants perishing in originall sin If Goth doth not will their death as the sonnes of Adam how doth he will it Or had you rather shake hands with Arminius in this also and professe that no man is damned for originall sinne onely but that all the children of Turkes and Sarazens and Iewes and Caniballs that die in their infancie are saved and enjoy the joyes of heaven as well as the children of the faithfull You proceede in your devout asseveration and will have it to bee farre from us to thinke