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	sin_n	world_n	4,338	5	4.9247	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90688	Heautontimoroumenos, or, The self-revenger exemplified in Mr. William Barlee. By way of rejoynder to the first part of his reply, viz. the unparallel'd variety of discourse in the two first chapters of his pretended vindication. (The second part of the rejoynder to the second part of his reply being purposely designed to follow after by it self, for reasons shortly to be alledged.) Wherein are briefly exhibited, amongst many other things, the rigidly-Presbyterian both principles and practice. A vindication of Grotius from Mr. Baxter. of Mr. Baxter from Mr. Barlee. of Episcopal divines from both together. To which is added an appendage touching the judgement of the right Honourable and right Reverend Father in God, Iames Lord primate of Armagh, and metropolitan of Ireland, irrefragably attested by the certificates of Dr. Walton, Mr. Thorndike, and Mr. Gunning, sent in a letter to Doctor Bernard. By Thomas Pierce Rector of Brington.	Pierce, Thomas, 1622-1691.; Gunning, Peter, 1614-1684.; Thorndike, Herbert, 1598-1672.; Walton, Brian, 1600-1661.	1658 (1658)	Wing P2181; Thomason E950_1; ESTC R207591	167,618	192

spirit and the qualityes of each a different thing from our persons bodyes souls and spirits and all personall qualityes whatsoever Every child could have taught Mr. B. that though Adam and we do agree in specie yet we are with a witnesse numerically different 2. It seems Mr. B. is so unsufficient for the Ministery that he knows not what is meant by our original sin amongst the men of his own way He thought that Adam's actuall sin of eating the Apple had been that which we call original sin in our selves which none of his party if they have more wit then he will ever say and if they should they would imply unavoidably that our original sin is not inherent in our souls but only in Adam who being forgiven dead and happy hath that sin done away from his imparadised soul and so there is no such thing remaining as original sin by that doctrin And by the same it would follow that original sin is actual sin that actual sin is no sin that Mr. Barlee's Daughter is guilty of his books as having been in ipsius Lumbis though she never had a hand in them and I verily believe was never willing they should be written 3. But if I had said that Adam's sin was none of our own and had implyed thereby what he supposeth yet having spoken in the plurall number including all the posterity of Adam of which Mr. Barlee is a part I had by consequence implyed that every man in the world Mr. Barlee too is without sin and above sin and by his own power can abstain from all sin And thus we see that Mr. B. was an unpolitick projector for he should have fancyed my words were these Adams sin was none of mine own but he would needs have it thus Adams sin was none of our own 4. That which I call original sin in my self is the pravity of my nature my corruptnesse of Disposition by which I love darknesse better then light unlesse God by his Grace doth make me able to choose better to have better loves desires and inclinations then I can possibly have without it And through this pravity of Nature there is not any meer man who can possibly be without sin And the spirit of this Doctrin doth run through all that I have published from presse or pulpit But I must not lye and speak non-sense and abuse the Scriptures and imply a thousand contradictions for fear of displeasing an angry Neighbour I say I must not commit these Crimes by saying that Adams sin was very really mine own Indeed if Adam had never sinn'd I hope I should ever have been Innocent But Death having entred into the world by sin and sin by Adam I have too many sins which are peculiarly mine own both Original and Actuall to need another man's sin for the completing of my Number Perhaps a few country people who have been taught by such Pastors as were put besides the right use when they were dedicated to learning may think it sense to say that Adam's sin was our own before we were or that his sin which began above 5600. years since did also not begin till yesterday when we were borne or did begin a thousand times and was ten thousand times begun before its beginning Such men as these must be taught to say that all our own sins did enter by Adam not that our sins were Adam's much lesse that Adam's sins were ours And before I shew this from Mr. B's own Text which he thought had been pertinent but is nothing lesse I will thus reason him into his wits If Adam's sin was none of Mr. Barlee's own it was none of mine or thine Reader but it was none of Mr. Barlees own For did he eat of the fruit in the midst of Eden many thousands of years before he had a mouth no more did I or t'other man What the Jewes said to Christ and very rationally in respect of his Manhood Thou art not yet 50. years old and hast thou seen Abraham that may I say more rationally of my self I am not yet 40. years old and have I ever seen Adam whom Abraham was too young to see and could his sin be mine without my commission and could I commit it without existence Nothing is mine in any sense right or wrong unlesse I find or conquer or purchase or inherit or claime by prescription or receive it by deed of gift Now it cannot be pretended that Adam's sin is mine own unlesse by right of inheritance and that is but weakly pretended too For when I say in my confessions and prayers that I was born in sin and in sin my mother conceived me and the like I do not mean that I was born in the act of eating forbidden fruit growing in the midst of the Garden of Eden nor that I did eat it with Adam's mouth before I was born nor that my mother Eve conceived me in sin as she once conceived Cain or Abel nor that I was born in the guilt of those actuall sins which my mother committed who brought me forth into the world but I mean that I was born in original sin that is a pravity of nature a corruptnesse of disposition which makes me naturally prone to obey the law that is in my members to rebell against the Law which God hath imprinted in my mind So that that which I inherit is a depraved nature common to me with all mankind considered in specie but numerically consider'd it is peculiarly mine own and no mans else Whereas if I inherited in a proper sense as well the sin as the substance of my progenitors then the sins of my particular immediate parents would be mine own rather then Adams And therefore fifthly let us consider how perfectly contrary to common sense Mr. B. opposeth that Text Rom. 5. 12. where the Apostle saith that by one man Adam sin entred into the world and death by sin He doth not say that one mans sin is the peculiar sin of all men or all mens own as the word was nor can he mean it in such a sense as if the numericall sin of Adam's eating the Apple were successively propagated as mankind was throughout the universe of men for then as all the sons who descended from Adam were the same kind of Creatures that Adam was to wit men so all the sinners as sinners descending from Adam should be the same kind of sinners that Adam was to wit Apple-Eaters and eaters of that Apple which was forbidden And if every thing of man which entered into the world by Adam were Adam's own and our own too then as Adam's sin should be our sin so his personall qualityes and members should be our own too And Mr. Barlee must say that Adam's Nose was Mr. Barlee's own Nose or deny himself to be Adam's Son or say that he was born without a Nose and that this which he now weares is not an

originall but an actuall Nose he must say that Adam's Death was our own if his sin was our own by force of that Text Rom. 5. 12. which saith that Death as well as sin did by one man enter into the world Now then let us observe the utmost force of his probable Argument Mr. Pierce said in his uncorrect copy that Adam's sin was not our own St. Paul saith that by one Man sin entered into the world therefore it is probable Mr. Pierce said That he was without sin and above sin and by his own power could abstain from all sin By the very same Logick but with a greater force in some respects I will prove that Mr. Barlee doth probably think he shall never dye but either be translated or live immortall upon Earth For he doth probably believe that Adam's Death was none of Mr. Barlee's own and St. Paul saith that by one man Death enter'd into the world Rom. 5. 12. therefore it is probable Mr. B. believeth that he is without death and above death and by his own power can abstain from dying Besides the same Apostle that saith By one man sin entered into the world v. 12. doth also say at the same time that by the righteousnesse of one the free gift came upon all men unto justification of life v. 18. from whence how many inconveniences will arise to Mr. Barlee and to his Doctrins as well as his wayes of arguing I leave to be observed by the considering Reader Having shewed how little he understood that saying that by one man sin enter'd into the world c. I will but add that the meaning is only this It was by Adam's eating the forbidden fruit that we are all of us obnoxious both to sin and mortality as being born after the image and likenesse of Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one as by an instrument which Satan used or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one as by a door at which sin enter'd and Death by sin not that Adam's sin and Death were both our own But notwithstanding the lesse then nothing which Mr. B. hath alledged for his report that I said such things as must needs imply me to be a Ranter a Sect which follows his principles for want of mine yet he adventures to proceed not foreseeing what I have shew'd him in that desperate manner which now ensues W. B. The Minister from whose mouth I took up † both the Reports about his maintaining himself to be above † sin and about his Deniall of the lawfulnesse of second marriages of Ministers is not a man of mean Note in the Ministery nor far off with whom since this last book of his came forth I have divers times conferred about these reports and he professeth that upon any just occasion he will justify them to his Face and stands amazed at his impudent Denyall of what he then said to him Methinks therefore his marginal Finger p. 81. is but like that of the naughty one who be speakes his own impudence with his fingers Prov. 6. 13. T. P. § 11. First it ought to be observed that what he barely reported in his first book he barely repeateth in his second without replying to those ten things which I had returned in my Answer to that incomparable report and yet he said in his Title-page that he had made a full Abstersion of all calumnyes c. thereby implying this confession that those were far from being Calumnyes from which he hath not endeavour'd to clear himself This is a speciall point of his necessary Vindication to acknowledge the enormityes which were laid to his charge even whilst he labours to deny them To sing the same song in the very same notes with this ridiculous difference that he who before was a Reverend Minister without a Name is now a namelesse Minister of no small Note what is this but to be stomack full in the midst of a confession and to betray his Crime with his excuse Secondly he confesseth a little after that that Minister who told him I was the Author of Artificial Handsomnesse although a conscionable Divine was yet a Deceiver in that point And if he was cheated by his conscionable Informer why did he not suspect his man of note too since I was much more likely to have pen'd that book then to have given occasion for such a slander Nay thirdly he confesseth in the passage lying above that his man of no mean note in the Ministery had foulely wrong'd me in one thing which he related viz. my denying the lawfulnesse of second marriages of ministers and why might he not have thought that he as foulely wrong'd me in the other viz. my saying that I was without sin c That he wrong'd me in the former by Mr. B.'s confession and Oath too I prove from those words which were the subject of my seventh section where he protested before God and men that there was nothing in all his book to which he gave credit so much as seemingly except those three things of which this concerning second marriages he knows was none And by this we may see that Mr. B. wants a good memory the most of any man living unlesse I may except his Reverend Minister For as if Satan had betrayed him since he slunk from the mention of second marriages when it concern'd him nearly to crave my mercy or at least to prove he did not need it which yet he could not prove without a confession of being perjur'd as hath been shewn § 7. he here confesseth the same man that is probably himself to have been the Author of both reports as well of that which is acknowledg'd to be false as of the other which is still pretended to be true Thus he useth his Brother presbyter as the men of his Leven do use the Catholick Church whilst he relyes upon him in one thing as an infallible informer and yet esteems him in another an arrant cheat But fourthly the greatest jest is that he should leave his informer in his more tolerable invention and stick fast to him in that which is more impossible to be true For I did really disswade a neighbour Minister from a plurality of wives though the Arguments which I used were taken only ab incommodo which might give a slander some kind of colour or pretense But so infinitely distant hath my tongue ever been from that impious boast of being without and above all sin that I never spake any thing like it never any thing that look'c that way or that might give an Eve-dropper and an enemy the least occasion of mistake but as much the contrary as any man hath ever spoken He might have said with more skill that Christ and St. Paul were against all marrying because they both preferred the single life Or being resolved to say an ugly thing of me he might rather have given it out that I pretended to be

believe for if he had he must needs have given some credit to it For not to believe is to give no credit to which the giving of some credit is a direct Contradiction 1. His wise caetera a See the beginnings of the 40. sections of the third chipt of the Div. Philanth D●f b 2. His confession sealed with an Oath 3. That he gave no credit to the far greatest part of his Aspersions 4. Yet will not make a Reparation b Dedic Ep●st p. 3. line 1. 2. ** Epist Ded. lib. pr. p. 9. 5. But seeks to secure an old falsity with a new one * Proved such by an Induction a Correp Corr. p. 15. b p. 15. c p. 20. d p. 36. e p. 69. f p. 102. g Correp Corr. p. 174. a E i st Ded. the first p. 9. b Epist Ded. the second p. 3. * His two Oaths opposite to each other His impossibility of escaping at any Crevic● either from perjury or contradictions ** See Div. P●il●nt Def. ch 3. p. 143 144 c. † Ibid. p. 147 148 c. * p. 149. * Note that in his p. 19. lin 35. 36. he confesseth those to be bare hear-says which here he swear's were not 6. The best that can be said for him is vehemently bad a Epist Ded. p. 1. l. 3. ☜ 7. What he gets by his deniall of vain credulity 8 9. 10. His pretended Necessity for swearing 11. * Mr. B.'s Argumentative Oath Not unl ke to Mr. Ha●ket who inste●d of miracles or reasons whereby to prove that his Doctrin●nd ●nd T aiterous Design did immediately proceed from the spirit of God fell into swearing and groaning and calling curses upon himself if it were not so Bp. Bancr Dang Posit ch 15. p. 170. 12. His necessityes and streights betwixt his first and second book * ch 2. p. 17. line 29. deinceps He gives the slip to a passage which would convince him of a double perjurie a Corr. Corr. p. 73. * Ch. 2. p. 17. lin 35. and thence to the bottom of the page The first of his three excepted slanders The slander as it lies in its original ☞ 1 Proved no more now then it was at first when it was crudely affirmed 1 Tim. 5. 19. 2. No more then a hear-say contrary to his oath * See Doctor Hammond's Annot. on the place a Heb. 6. 16. 3. Mr. Barlee provoked to name his Informer if he hath any 4. Mo●ives used to that purpose ●rom parallel slanders which might be raised upon him a These are Mr. Barlees words ch 2. p. 19. li. 9 10 11. And that with more probability 5. And greater hopes of escape The Reasons of these motives ●or the finding of the Informer ** ch 4. p. 149. li. 3 4 5. How Mr. Barlee spoiles himself by his pretensions to a probable Argument 2. * Correp Corr. p. 39. lin 22 23. a Concerning Adams sin and ours and originall sin and actual both in him and in us ☞ b How Mr. B's notion of it tendeth to Pel●gian●sme and to other absurdityes a My own Accompt of original sin in my self ☜ b Why I say that Adams Actuall sin is not numerically mine own * Ioh. 8 57. a Concerning a mans being born in sin What is not meant b What is meant by it c Rom. 7. 23. 5. d Concerning that Text By one man sin entered into the world and death by sin e The Absurdityes which follow from Mr. B's exposition a A second absurdity b The utmost force of Mr. B's Argument ☜ c It s absurdity shewn in a parallel case * Chap. 2. p. 18. lin 1 2 c. † † Observe Reader that both those Tales had one Author and that in the first he conceales the worst part which was that I said there was no sin in me and that by mine owa power I could abstain from all sin He betrayeth his crime with his excuse and blasteth his first Informer a See Div. Philan. Def. ch 3. p. 81 82 83. 2. * p. 19. lin 9. 3. His second Informer is evinced by himself to have been a Forg●r 4. How his Tempter betray'd him in the choice of his invention ☞ ** Observe him speaking in the plurall How the Trick of his confidence is an Argument of Distrust a Gen. 31. 19 35. b Saepe minus est constantiae in rubore quam in culpa Qu. Curt. l. 9. p. 294. c Prov. 30. 20. How he runs on the Symplegades of being guilty either of perjury or causelesse railing ☜ 2. The shamefull modesty of the informer He is challenged to appear 3. Mr. B. makes more way to the discovery of his slandor * They looked one on another doubting of whom he spake Ioh. 13. 22. 4. † Pretended Holy Discip ch 4. p. 61. 5. His signal Tergive sation * Ch. 2. p. 18. lin 13 c. The occasion of this new calumny in defense of the old a Wisd 4. 17. b vers 11. c ibid. * Vi● probus pius non tantum in●ocens Cl. Salm. in Def. R●g c. 11. The Earle of Bristoll's Apologie was in his constant phrase to clear his Innocency not freedom from 〈◊〉 d Ps 26. 6. 2. e Ps 73. 13. 3. f Dan. 6. 22. g Gen. 20. 5. h Ier. 19. 4. His revenge upon an Infant of 3 years old 4. * Ch. 2. p. 45. 5. The admirable force of Mr. B's arguing ☜ a Div. Philanth c● 4. p. 26. li● 2● * Ch. 2. p. 18. lin 21. c. a S. Castalio de obedientia Deo praestanda p. 295. edit in 12. A. D. 1578. His wofull Drollerie can not help him b Div. Philan. ch 3. p. 81. c Ibid. a Tit. 1. 12. 2. Mr. B's malice aga●nst Castalio most imp●rtinently vented Christian Perfection exhibited in Scripture b Rom. 2 24. 1 Tim. 6. 〈◊〉 Tit. 2. 5. c Gen. 17. 1. d G●n 6. 9. e Iob. 1. 1 8. * ch 8. 20. f Ps 18. 32. g Mat. 5. 48. h M●t. 19. 21. i Deut. 18. 13. k 1 Cor. 2. 6. l Eph. 4. 11 12. m Vers 13. n Heb. 13. 20 21. o l●m 1. 4. p 2 Cor. 7. 1. a Phil. 4. 13. b Luk. 1. 6. 3. A Catalogue of Mr. Barl●es g●…gs ●y his m●lig●ing Castalio * Ch. 2. p. 73. † Note that Mr. Barlee doth eithe● slander Arminius or charge Mr. Baxters Doctrin with Arminianism Cor. Cor. p. 109. a Aphor. of Iustif Thes 24. p. 129. b Ib. p. 133. c Ib. Thes 22. p. 122 123. d Ib. Thes 27. p. 141. e Ib. Thes 24. p. 133. f Saints Everl Rest part 4. p. 296. 4. Mr. P. personating a Bishop * Ad quartum Actum ultra in Dramate hoc desultando frigulti●…tes Presbyteriani spectati sunt Salmasius in Defen Reg. cap. 10. † Ne quispiam bis ordinetur ne qui piam bis baptiz●●ur Nam ordinatio est perpetuae functionis consecratio ut Bapti●mus perpetui ●oe de●is testificatio Bannosi●s d● Po●i● ●ivit

is Truth is not inconstancy but improvement as I interpret When I left those Doctrines into which my Teachers at first betrayed me I cannot say I revolted but I was rather set free To be fickle is one thing but to grow and increase is quite another Whatsoever I could intend as an honour to my cause I could not choose but intend to their honour also by whom I could think my cause was honoured When I say that King Iames Bishop Andrews Philip Melanchthon Tilenus Dr. Potter Dr. Godwin and many others whom I could name of eminent learning and integrity did turn away from those Tenents which are called Calvinistical in exchange for those other which unconsidering persons do call Arminian I make accompt I commend them for bowing to the sceptre of soveraign truth And this doth justifie my Intentions in all I said of our Reverend Primate But the question still remains concerning matter of Fact whether his Grace did change his judgement from what it formerly had been I began in the affirmative but you say No And both perhaps with good reason because we are diversely informed unless we can shew by some Inquiry where lyes the Error I grounded my affirmative upon the Difference which I found betwixt the judgement of the Primate when he writ the History of Gotteschalc and that account of his judgement which I had from those Persons who are of vast Importance in my esteem To transcribe their Certificates which they have severally given me under Hand and seal of what they severally heard from his Grace his mouth is too large a task in the present hast that I am in nor am I sure that you desire it And therefore deferring for a time the special part of my Advantage I will offer to your Equity and Christian candor what I have just now observed from several passages in your Book First you thank Mr. Barlee for the large expressions of his affection to the late Archbishop of Armagh and the readiness to clear him from some injury done him by Mr. Thomas Pierce whereas it seems very evident by that account which you give of the Primates judgement about the true intent and extent of Christs Death that Mr. Barlee is less qualified for the Bishops vindication in that affair then any man in the world in all respects I beseech you bear with me whilst I give you my reasons 1. Mr. Barlee in his last book declares himself a Supralapsarian Yet 2. in Correptory Correction he had again and again usurpt the name of the Primate for the patronizing of his opinions He doth in one place oppose him to Bishop Overal as a more moderate Bishop affirming Bishop Overal to have played upon Calvin and to have traduced the Puritans whom the Reverend Primate he saith did clear He citeth the History of Gotteschalc against that notion of Christs death and satisfaction which you have now printed from the Primates own Hand He directs me to him as to a choice orthodox writer in the Barlean conceipt of the word Orthodox besides what he doth in other places which I have not leisure to search after 3. But now you tell him in your Letter that the Primates judgement was in a middle way different as well from Mr. Barlees as from mine Whether from mine we shall see anon But if at all I am sure much less then from my neighbours In the mean time it is demonstrable that if Mr. Barlee was in the right when he vouched the Primate for his opinions I was also in the right when I said that the Primate had changed his judgement And for this your book shall be my warrant as well as the Primates own words That he concurred with Bishop Overal Next I pray Sir consider whether any one Paragraph in all my books touching the true intent and extent of Christs Death is any way dissonant from what now you publish and that say you very truly without all Question from the Primates Letter of Resolution to the request of a Friend First I have nothing in behalf of the two extremes p. 2 3. in any part of my writings Next I have jumped with the Primate in what I publisht before I had the possibility of seeing that which you have sent me not onely much to my comfort but truly almost to my Admiration For his Grace writes thus That the satisfaction of Christ was once done for all the application is still in doing The satisfaction of Christ onely makes the sins of mankind fit for pardon All the sins of mankind are become venial in respect of the price paid by Christ to his Father but all do not obtain actual Remission because most offendors do not take out or plead their pardon as they ought to do By this way being made that is by assuming our nature God holds out unto us the Golden sceptre of his word and thereby not only signifieth his pleasure of admitting us unto his presence c. but also sends an embassage unto us and entreats us that we would be reconciled unto him 2 Cor. 5. 20. By the vertue of this blessed oblation God is made placable unto our nature but not actually appeased with any untill he hath put on the Lord Iesus All men may be said to have interest in the merits of Christ as in a Common though all do not enjoy the benefit of it because they have no Will to take it The well-spring of life is set open to all Rev. 22. 17. Faith is the vessel whereby we draw all vertue from Christ The means of getting this Faith is the hearing the word c. Ephes 1. 13. which ministreth this general ground for every one to build his faith upon This Gospel of salvation many do not hear at all being destitute of the ministry c. Many hearing do not believe or lightly regard it and many that believe the truth thereof are so wedded to their sins c. that they refuse to accept the gracious offer that is made unto them Yet we may truly say that good things were provided for them on Christs part and a rich price was put into the hand of a fool however he had no heart to use it Prov. 17. 16. Our Saviour hath procured a Iubile for the Sons of Adam his Gospel is a Trumpet to proclaim liberty c. Luk. 4. 18. but that some desire no deliverance derogates nothing from the generality of freedom annext to that year Luk. 4. 18. The slavish disposition of him who will not be free Exod. 2. 5. maketh the extent of the priviledge of that year not a whit the straiter because he was included in the general Grant as well as others however he was not disposed to take the benefit of it The neglect of the men invited v. 5. doth not falsifie the word of the King v. 4. See Rom. 3. 4. Ezek. 18. 29. 30. The proclamation was general