Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bear_v	life_n	live_v	4,791	5	5.2156	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46809	The blind guide, or, The doting doctor composed by way of reply to a late tediously trifling pamphlet, entituled, The youngling elder, &c., written by John Goodwin ... : this reply indifferently serving for the future direction of the seducer himself, and also of those his mis-led followers, who with him are turned enemies to the word and grace of God : to the authority of which word, and the efficacie of which grace are in this following treatise, succinctly, yet satisfactorily vindicated from the deplorably weak and erroneous cavills of the said John Goodwin in his late pamphlet / by William Jenkyn ...	Jenkyn, William, 1613-1685.	1648 (1648)	Wing J645; ESTC R32367	109,133	166

The god of this world hath blinded the mindes of them that beleeve not lest the light of the glorious Gospel of Christ should shine unto them it makes directly against him 1. The naturall man of whom the Aposile speakes is here said to be blinded Yo. Eld. p. 54. which Mr. Goodwin denies for he only grants that a naturall man is as a man in the darknesse of the night not blinde but his eyes are good 2. It s said lest the light of the Gospel should shine unto them evidently importing that their blindnes hindred the light from shining unto them that though these naturall men had the light of the Gospel shining among them yet they were blinde for all that Id. Ib. when as Mr. G. tells us it s proper for the light to effect the opening of the eyes of men in conversion but here was light without sight This quotation sure if it be not false printed he laid before him not to confirme but to consute his errou● But you labour by argument to maintaine your errour thus Yo. Eld. p. 55. If men should have the eyes of their mindes opened in any other sence then that wherein the light nay be said to open them God must be said to worke as many miracles as conversions and how then can that great Pillar of Presbitery that Miracles are ceased stand Answ I desire to know why you call the cessasion of Miracles a pillar of Plesbitery 1. If cessation of Miracles be a pillar of Presbitery I pray take heed lest in opposition to a Pillar of Presbitery you cry up Miracles as you cry downe the Word some of you I heare begin Your engagement against querisne or seeking mentioned in Sion Colledge visited I plainly see will come to nothing Nos non asserimus Dei brachium sic hodie esse abbreviatum ut miracula mulla concedat praesersertim iis qui Evangelium sincerè conantur inter Ethnicos praedicare sednegamus ista inter Christianos de ar●iculis nonnullis dissentientes ad mittenda esse ut veritatis gnorisi●● aut criteria Prid. 10. pag. 99. quae invisibilia occulta sunt miracula non sunt Pol. synt Lib. 6. Cap. 58. Rather than Presbitery shall not sinke you will seek 2. What doe Presbiterians as such build upon the cessation of Miracles 3. It seemes by your arguing that you know not what a Miracle is Polanus I remember Lib. 6. c. 58 makes this the first condition of a Miracle that it be visible and externall and he proves it by many Scriptures Miracula necesse est sensui exposita esse qui● debent convincere infideles c. Miracles ought to be externall for conviction of unbeleevers or confirmation of beleevers You cannot say this of the opening of the eyes of mens mindes in conversion taken either in your sence or mine vid. Greg. val●m To. 1. Disp 8. c. 3. p. 3. It 's in courtefie that I returne not upon you those undervalewing expressions os illiterate silly-braine c. I can easily grant the worke you speake of to be a greater and more admirable work than many Miracles and yet not a Miracle properly so called 3. In this Section you weakly cavill against my quotation Eph. 2. Dead in trespasses and sins you say the Apostle only meaneth that they were guilty of death and liable to condemnation 1 Before you had so peremptorily pronounced your glos upon this place which if you know any thing you know is cited by all writers of Controvetsies agninst Papists and Arminians as by me you should have furnished your selfe with stronger arguments 1 You say this their death in sins and trespasses is explained by their being children of wrath ver 3. but is this to understand the Scripture had i● bin as easie for you to have proved as to have said i we should have had an argument instead of a dictate but you only give the latter c. The scope of the Apostle is to illustrate the benefits we receive by Christ this he doth by the calling to minde our former misery out of Christ this misery was 1. our spirituall b●ndage to sinne and 2. for sinne to wrath The former contained in the 1. vers Dead in trespasses and sinnes every naturall man being totally void of spirituall life and so under the power of sinne that he can do nothing holily The latter contained in the 3. vers children of wrath in which 3. vers the Aposile expresseth that practicall unholinesse held forth in the 2. vers as the fruit of their death in fins by shewing 1. who they were that had lived in it Jewes as well as Gentiles also we all c. 2. By shewing wherein it consisted they had conversations in lusts of the flesh fulsilling c. 3. by shewing what they deserved or the punishment to which they were liable when they lived so they were children of wrath Calvin in Lo. Non in elligat solum fuisse in mor●s periculo sed realem mortem significat ac● praesentem q●â jam erant oppressi omnes mortui nascimur donec efficiamur vitae Christi participes unde illud Johannis O●nis bom● na u● alis mortuus est in ha●nativa sua corruptione quia nulla pars anitrae petest in spiriualibus vitalem ●ct o●em exercere Dav. in 2 Col 13. Amma mornu● morte gratiae quatenus peccatum sua impuritate dissoluit grat●itam animae unicnem ad Deum in qua sita est vita spiritualis Id. Ib. Pise In loc homo natura manciptum est diaboli cui servit pepetram●o peccata ac prcinde est filius irae h. e. reus damnationtis Pisc in lec Quum dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat se conceptos natos esse in peccato ac proinde reos mortis nam singulis naturaliter n●scentitus imputatur Ad● lapsus in singulos nascendo propagatur naturae eorruptio seu pravitas Thus the most learned Calvin upon this place interprets this of the Apostle dead in sins Non intellegit solum fuisse c. The Apestle understands not only saith Calvin that they were in danger of death Mr. Goodwin saith liable to death but he signifies a reall and a present death all are borne dead and live dead till they are made partakers of the life of Christ whence is that of John The dead shall heare the voyce of the Sonne of God and they who heare shall live So Pifeator also upon the place Homo naturâ mancipium c. Man by nature is a slave to Satan whom he serves in committing sin and therefore is a childe of wrath and guilty of damnation So Davenant anima moritur c. the soule dieth in as much as sinne by its impurity dissolves that union of the soule to God wherein stands spirituali life You see that Expositors understand by this death in sinne c. that our native corruptednesse whereby we become guilty and we are

made liable to wrath not the guilt and liablenesse it self 2 You say that quickning together with Christ opposed to this death is interpreted Col. 2.13 to be the forgivenesse of sinnes You that deny the Scripture feare not to pervert it the Apostle makes not forgivenesse of sinne the formalis ratio of vivification by quickning together with Christ he understands a spirituall reparation and forming of the Divine Image in us by which the filth and pollution of sinne is wip'd away and we are made his Workmanship created in Christ Jesus to good workes Davenant in 2 Col 13. Deus anim●m vivificat all●m repar●n lo sordes peccati detergendo ●psius enim factara sumus creat● in Christo Jesu in operibus bonis Per vivificationem intelligit 〈…〉 quod ipsum Rom 6.11 Vocat vivere Deo amhulare in nov●tate vitae Ro. 6.4 Pise in loc So Davenant wherever sin is remitted and its guilt taken away there is this vivification by grace Piscator saith expresly upon the place that by vivification the Apostle intends the renovation of nature 3 You say the Scripture expresseth the condition of guilt by the terme of death therefore by dead in trespasses we must understand guilty of death c. 2 Sam. 9.8 16.9 19.28 Rom. 8.10 2 Cor. 5.14 1 Tim. 5.6 That the Scripture doth often expresse the condition of guilt by the terme of death though I deny not yet the Scriptures which you cite prove nothing lesse those places 2 Sam. 9.8 where Mephib saith to David What is thy servant that thou shouldest looke upon such a dead Dog 2 Sam. 16.9 and Abishai cals Shimei a dead Dog c. have no other sence than 1 Sam. 24.14 where David expostulating with Saul asketh him after whom is the King of Israel come out after whom dost thou pursue after a dead Dog after a flea in which words the word dead notes not guilty as you most ignorantly suppose Vivens vita ndturali mortua morte spirituali Pis in Loc. but vile contemptible base that of 1 Tim. 5.6 where the widow is said to be dead while she liveth is by most understood to be meant of spirituall death and by the happy interpreter of Scripture learned Calvin it s understood of her unprofitablenesse and her being nothing worth q. d. those widowes who love to live without all care and passe their times idely and in pleasure are no more usefull profitable in their places then if they were dead Mortuas vocat quae nulli sunt usui he cals those dead which serve for no use now your interpetation is the widow that lives in pleasures is guilty of death if I may have John Calvin let who will have John Goodwin for their Expositor That of 2 Cor. 5.14 comprehends both liablenesse to eternall death and spirituall death also as all interpreters agree 4 Lastly whereas you most unworthily and wretchedly assert that dead in sins is not represented by the Apostle as the condition of men considered as naturall but of men who have a long time continued in sinne the context witnesseth against you for 1. First the Apostle tels them what they were by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 3. not only by practice 2. He makes their walking in sinne a fruit of their death in it ver 2. dead in sinnes wherein ye walked 3. this death in sinne is represented by the Apostle as common to all Jewes and Gentiles and the Apostle certainly intends that the death is as extensive as the quickning which latter Mr. Goodwin will not limit unto those that have a long time continued in sins he intends that all were dead that ever were quickned old and young Your Expositions are huskes food fitter for swine than soules the Lord grant that your poore misled followers may no longer lay out their money for that which is not bread Upon your saying Sect. 66. Yo. Eld p. 56 Bu. Bush p. 25. that by the improvement of nature a man may attaine to such a conviction as upon which saving conversion alwaies followes I demanded what place is here left for grace you reply in this Section 1 By asking me If a man who is able through lazinesse were unwilling to goe an hundred miles in foure dayes for the saving of his life is there not place left for the kindnesse of his friends to accommodate him with an horse Answ There 's no place according to this supposition left for grace by way of absolute necessity but only by way of accommodation and facilitation of the worke he stands in no Absolute necessity of an horse to carry him that is able to goe his journey on his ten toes you now loudly speake your selfe a Pelagian you told me before that the ●●turall man needed not eye-sight but light only and now you say he needs not the help of God save by way of accomodation he can of him selfe will or make himselfe willing to beleeve only not so easily detestable doctrine and yet 2 In this Section you tell me Yo. Eld. p. 56. there is place enough for all tha grace of God which the Apostle attributes unto him Phil. 2.13 in working both to will and to doe in mon of his good pleasure Answ I flatly deny it the Apostle in that place ascribes the work of faith to God wholly and necessarily you ascribe it to him but by way of partiality and convenienty According to your late resemblance God comes in in a super-added way and makes us to beleeve who yet are able to make our selves do s● The Apostle saith God workes according to his owne good pleasure but you That God workes according to mans good pleasure otherwise you suppose That God should worke in man whether he would or no and that grace would be a compulsorium not an ad utorium 3. Yo. Eld. p. 56. You say That there is far larger place left for grace by your opinion th●n by mine If you can evince this Eris mihi magnus Apollo my opinion saith with the Apo●le God hath quickned us being dead in trespasses and sins till which quickning the fruit of his rich love we lye under a present reall spirituall death and can do no act of spirituall life as ●o beleeve Yo. Eld p. 55. c. You say That this death implyes no impoten●y to believe but onely consisteth in guilt so that as to the being able to beleeve all naturall men are alive My opinion saith This grace of God is infallibly effectuall yours That it may be rejected and that there 's no infallibility in its effecting any thing Yo. Eld. p. 52. You say That God onely gives light l that God gives light and eyes to behold it In a Word You hold that God gives food I That That he gives life which is more than meat And now leaves your opinion a larger place for grace than mine 4. You endeavour to prove That your opinion leaves a larger place

coales of fire upon their heads which I desire may be in remedium not in ruinam The great God guide us all into the wayes of peace truth and holinesse So prayeth Your loving Brother in the worke of the Minestry EDM. CALAMY What a vast Ocean of scorns jeers vilifyings childish ventosities and prophane puffs of wit do I sayle through before I can espy the least point or spot of land any thing wherein he so much as pretends to theologicall argumentation sollid matter lodgeth in his great booke of words as a childe of two dayes old in the great bed of Ware Going over many pages fill'd with nothing but with scum and scurrility he vents among hundreds of other such unsavoury passages this gentle expression Sect. 90. Yo. Eld. p. 85. Sect 90. Confident I am that there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a g●neration of Christians scarce of men so bloody in asserting their opinions c. as the greatest part of the London Subscripturients I marvaile not at your confidence Solomon tels me who it is that rageth and is conf●dent Prov. 14.16 Fo● the bloody asserting c. never were the veines of any writings so fill'd with the blood which you speake of as those of this last and worst of your pamphlets certainly when you wrote it you were under a quatidian fury or sick of the miserere mei the Reader beholds you vomiting your excrements of scurrility and wrath in every page what is there that you mention through your booke if you would have it help you but either you feigne it your friend or else you frowne upon it that it may not dare to be your enemy the Scriptures the Fathers your mother Tongue your opposites against their bent and mindes are threatned unlesse they stoop to your sence and service Scriptures must speake for you against themselves and Vrijab-like must carry letters for their owne destruction Bucer Ball the Father under the paine of self contradiction and of being accounted naked and unstable must turn Pelagians Yo. Eld. p. 5. p. 76 79. If you will have it so it must be sence for the garment to be clothed with the man and it must be as proper to say exchange this thing into another as to say exchange it for another thing Who ever will lift up a pen against you must expect no other guerden but to have your pen cased in his heart and to lye bleeding at the feet of your writings the pulling downe of Sion Coll●dge shall be voted the taking away of the pillar of all impiety and opposition to the truth all the workes that ever stood it out against you must be demolisht and dismantled Your next wrath is expected against those daring and yet more knowing than daring men who have priz● your works that now lye upon the hands of your late booksellers widow but for wast paper which by the way I note as a just retribution of providence that those writings which value the Scriptures below the Word of God should themselves be valued below the word of man You recite an argument which you brought in Sion Coll. visited Sect. 91. p. 85. to prove that naturall men have eyes to see spirituall things Naturall men say you have eyes to see because it is not needlesse for Satan to blinde them I deny'd your consequence and gave you the ground of that my denyall viz. because the Scripture saith 1 Cor. 2.14 The naturall man cannot know the things of the Spirit of God After your scoffs which I answer with neglect you returne thus 1. You say That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturall man is not meant the man that is simply naturall or unregenerate but such a kinde of men wh●m the Apostle cals carnall babes in Christ meaning weake Christians Confidently concluding from my producing of this Scripture for this purpose I understand little of it Answ I had rather suspect any interpretation of Scripture when you say 't is true and sound than when you say 't is false and misunderstood You have the streame of godly and learned Interpreters against you Piscator takes this naturall man for a man that Nihil eximium in se habet prater animam rationalem qui non est regenitus a man that hath nothing excellent but a rationall soule and is not borne agains Ans saith this naturall man is one Qui animalium more versatur qui put at nihil esse p●st mortem one that lives like a brute creature and thinks there 's nothing more after death to be expected Ambrose thus Animalis homo p●coribus similis c. Ambr. in Lee. Sensum in terram deprimit ideaque non ●ssequitur nisi quae v●let 〈◊〉 put●t aliquid posse fieri quam quomodo 〈◊〉 ideo quicquaid aliter audit quam norit st●ltum juditar Theophilact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This naturall man like the beasts keeps downe his sence to the earth and therefore he only reacheth what be sees nor thinketh he that any thing can be but as he beares therefore whatever he heares to be otherwise he judgeth it foolish Theophilact saith This naturall man is one that is given altogether to naturall reasonings thinking not that he wants s●●our from alove Oecumenius thus The naturall man is one that lives after the flesh and hath not his understanding enlightned by the Spirit Theadoret thus Qui Contentus propriis Cogitationibus spiritus doctrinam non admi●tit One that is pleased with his owne cogitations and gives no admittance to the Doctrine of the Spirit Calv. in Loc. Homi●em onimalem vecat queml bet hominem solis naturae facult tibus praelitum in puris natural●tus relictum Ter spiritu●lem intelli●iur is eujus m●ns illuminatione spiri●us Dei regitur Calvin saith By the Naturall man is meant a man endowed onely with the faculties of nature and by the spirituall a man whose minde is governed by the illumination of the Sprit I shall make bold to instruct my instructor out of Isidorus Pelusiota Ep. l. 5. Ep. 128. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Scripture distinguisheth as he shews between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Carnall the naturall and the spirituall The Carnall that fall by reason of their weaknesse into many wayes that are fleshly Naturall that follow the reasoning of the naturall minde and understanding The spirituall that are adorned with the gift of the holy Ghost and are illuminated above nature as he divinely expresse●h it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having gotten above naturall reasonings I stay in Arminius Disp 11. Thes 8. who saith Mens hominis non renati in isto stain Caeca est salutari Dei ejusque voluntatis cognitione destituta non capax illorum quae sunt spiritus Dei juxta Aposlolum Animalis homo c. The minde of an unregenerate man saith he is blinde and destitute of the saving