Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	condemnation_n	life_n	sin_n	4,253	5	4.6988	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57067	Some stop to the gangrene of Arminianism lately promoted by M. John Goodwin in his book entituled, Redemption redeemed, or, The doctrine of election & reprobation : in six sermons, opened and cleared from the old Pelagian and late Arminian errors / by Richard Resburie ...	Resbury, Richard, 1607-1674.	1651 (1651)	Wing R1136; ESTC R16922	72,771	138

it imports to ordain before hand such as within certain bounds and limits are to receive what others without those bounds shall not partake of Ephe. 5.11 Rom. 8.29 the eternall distinction and separation betwixt man and man for their finall state having here its first rise 2. It is his eternall degree If his decree an immanent act in the breast of God it must be eternall nothing is new in God though all things be new from him if this discourse shall not be so clear to some Scripture testimonie is clear Ephe. 1.4 Chosen us before the foundation of the world so the Kingdom prepared for them Mat. 25.34 and the redeemer to bring them to that Kingdom * The word translated fore-ordained is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreknown 1 Pet. 1.20 Whence it is clear that fore-knowledge in Scripture language is not a meere prescience but points out the decree of God for who can think that God foresaw in the humane nature of Christ any thing antecedent to his decree whereby he was moved to unite it personally to the Son so as in the divine person of the Son should subsist 1 Pet. 1.20 3. It is for eternall life Stapleton the Jesuite and he hath others even amongst our selves to follow him would put off what the Apostle hath about Election Rom 9. as though what is there spoken aimed at the inheritance of the Land of Conaan the birth-right c. and not at eternall life and they will have it that what the Apostle there spake of Gods love to Jacob and hatred of Esau concerned Jacob and all his seed in common and Esau and all his and therefore to reach no further then the inheritance of Canaon for Jacob and his seed and the destruction of Esau's inheritance as exprest by Malachi But that it is for eternall life is very clear 1. In the 9th to the Romans by divers Arguments 1. From the Objection which was about the Jews refusing the Gospell and so missing of eternall life the Apostle in his wish insinuating clearly as much and in the following answer disputing upon that supposition 2. The Apostle makes the distinction which he derives from Election and Reprobation in Jacobs own seed v 6. which he backs with the like distinction in Abrahams and Isaac's Family then deriving all from Gods different decree gives Jacob and Esau speciall instances thereof 3. The Apostle instanceth for Reprobation in Pharaoh wherein if any man shall think he aimed not at eternall condemnation which yet the Testimony of his hardning may evince his following discourse will conclude it and clearly determine this controversie and therefore 4. The Apostle concludes the Reprobate Vessels of wrath fitted for destruction and the Elect Vessels of Mercy fitted for glory 5. What he speakes of Vessels of mercy fitted for glory he applies to the called of the Gentiles as well as of the Jews and can any man now possibly perswade himself that this is meant only or mainly of outward priviledges as thus in the 9th so in the 11th Chap. where the Apostle resumes the same Objection and answers it in the same manner distinguishing betwixt the Elect and the rest 1. He opposeth the Elects obtaining to the hardning of the rest and doth not hardening with the following Testimonies against them vers 7.8 9 10. relate to eternall wrath then must Election also relate to eternall glory Further what the hardned Jews through their fall misse of the called Gentiles together with the Elect Jews obtain and what is that Not the Land of Canaan outward birth-right or any such outward priviledge c. but Gospell-salvation vers 11. Reconciliation vers 15. and is not the surrogation of the Gentiles the planting of them into the Covenant of life Many according to outward administration the Elect amongst them by effectuall vocation Again what shall be the main of their restoring vers 25.26 onely outward priviledges Nay but that state of salvation by embracing the Gospell which the Gentiles now are in the Gentiles fulnesse herein depending upon the Jews return And as these Scriptures wherein this controversie is expresly handled are clear so for other Scriptures Rom. 8.29.30 there is the chain of eternall life whereas Election is the first linke so glory is the last the intermediate all such as tend to glory as here the Chain so otherwhere the Book of eternall life Reu. 13.8 and 17.8 and 20.12.15 and 3 5. and Phil. 4.3 Objection that 3 Rev. 5. supposeth Election changeable that their names who are enrolled may be blotted out Answ The unchangeableness of Election will hereafter be fully cleared in the mean time to prevent mistake this is spoken after the manner of men and sutable to the metaphor to blot out of the book of life is no more but to deny it to him or not to plead eternall life on his behalf and so make manifest that though his name seemed to be written in that book yet it never was a like instance which must receive this interpretation we have Mat. 13.12 Concerning the knowledge of the Gospel Mystery Whosoever hath not from him shall be taken that which he hath that is that which he seemed to have Luke 1.18 But if he but seemed to have it and had it not how can it be taken from him onely thus it shall be made manifest that he did but seem to have it but had it not in truth But to return Election is called the book of Life therefore it is for eternall life agreeable hereunto the Elect are likewise said to have their names written in heaven add to this that which is clear in the Scripture that the Land of Canaan the birth-right c. were outward pledges of the eternal inheritance Heb. 11.9.10 and the Apostlesdiscourse of Esau's subjection to Jacob Rom. 9. setting forth therein the difference of their spicituall state in order to eternall life as we have now seen in shewing the Apostles Doctrine of Election and Reprobation there to reach to eternall life and death clearly conclude as much a pledge of Esau's spirituall servitude according to the mind of the Oracle we have in the losse of the birth-right prophanely despised by him Gen. 25.32 c. 4. That it is of persons and that a set company and determined number singled out by name in the counsell of God 1. The disourse of the Apostle Rom. 9.11 clearly holds forth this the sum whereof is that whereas the greatest part of the Jews refused the Gospell to their own condemnation a remnant embraced it unto salvation the supream ground of this difference was the different decree of God loving some in order to eternall life hating others in order to eternall death of which Jacob and Esau are singular instances and by vertue of this different decree some are called and carryed on to the enjoyment of life others hardned unto death agreeable to the former Election Rom. 8.28.29.30 The purpose of God pitcheth upon some for life in

is for eternal death But for our more distinct apprehension we have here three things to consider 1. Wherein this hatred consists 2. Who are the objects of it 3. What is the ground of it For the first it consists in two things 1. The decree of permitting sin in order to hardning in it 2. The decree of hardning in sinne in order to condemnation for it or rather in the decree of God for two things First for permitting of sin in order to hardning in it And secondly for hardning in sin in order to condemnation for it That God decrees the being of sinne in the world hath been proved by divers arguments towards the end of the second Sermon and that it be by his permission without which it could not be Now further for the Reprobate he decrees the permitting of it in order to hardning and their hardning in it in order to their condemnation Hence the method whereby the Reprobates are carryed on to condemnation which is according to the decree of God opposite to Election is by hardning Rom. 9.18 He will have mercy on whom he will have mercy looking back-wards to his love of Jacob and fore-ward to the honour vers 21. and glory 23. of the vessels of mercy prepared thereunto as those on whom he would make known the riches of his glory And whom he wills he hardens looking back-wards likewise to his hatred of Esau and for-ward to the dishonour of v. 21. his wrath and power against v. 22. the vessels of wrath fitted for destruction which by abusing the long-suffering of God towards them they in the end incur so Rom. 11.7 The Election hath obtained it the rest were hardned By divine permission then to fall into sin is common to the Elect with the Reprobate and that both in Adam and themselves but with different aime on Gods part and different fruit or issue on mans by the sins of the Elect way is made for their Redemption by Christ by the sins of the Reprobate way is made for their finall hardning in sin and so for eternall death that as the love of God to the Elect is exprest 1. In their effectuall call 2. In their finall perseverance so his hatred to the Reprobate 1. In leaving them to their sins 2. In final hardning in sin For further clearing this point in hand let us resolve one question Q. What is it to harden in sin Ans It is the exercise of righteous judgement by God upon sinners whereby he gives them over so fully to the power of their own lust and to the dominion of Satan that they are no longer capable of spirituall good but on the contrary not onely by all temptations to sin but by the most powerfull meanes against sinne they shall grow worse and worse We read of a two-fold hardning one befalling the Disciples of Christ Mark 6 52. this expresseth it self in sottishness opposite to due apprehension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understand not concerning the loaves the other peculiar to the Reprobate expressing it self in stubbornness opposite to due submission thus Pharoah as yet exaltest thou thy self against me Exod. 9.17 It is this that we here speak unto Concerning this three things 1. What is the state of a sinner thus hardned It is this he is no longer capable of spirituall good c. So with Pharoah when the Apostle instanceth as an example of Reprobation he still grew worse and worse by all the great works of God before him and upon him after every new plague his heart hardned anew Exod 7.2.3.4 when the Magicians were forced to confess the power of God against them still his heart hardned Exod. 8.19 so the Reprobate Jews Isa 6.9.10 with Mat. 13. v. 14.15 their hardness of heart went on against all that they heard and saw in the word and workes of God by the Prophet by Christ himself and his Apostles sottishness and stubbornness both prevailing in them 2. What is Gods way of hardning the Reprobate he gives them over so fully c. as it is in the description here are two particulars especially to be taken notice of 1. He gives them over fully to the power of their lusts and this he doth by with-holding those works of his spirit for enlightning convincing awing enclining which formerly he afforded There is a time when even the Reprobates many of them are in regard of meanes offorded and the workes of Gods spirit upon them by the means in a faire way for life but they abusing that light and those motions of the spirit the Lord with-holds those works of his no longer restraining them as formerly but suffering them to run headlong into all wickednesse wholly byassed by their lusts hence God is said to harden them Iohn 12.40 referring to that of Esay 6.9 10. he thus giving them over and they are said to harden themselves Mat. 13.15 their eyes have they closed conmpare the Context they given over increasing in stubbornness against the Lord so in the History of Pharoah sometimes God is said to harden his heart sometimes he is said to harden his own heart 2. He gives them over to the dominion of Satan whom they have chosen rather to serve then God as the instrument of his wrath to blind them more to smite them with further hardnes of heart to infuse into them and stir up in them more enmity against God thus 2 Thes 2.10 11.12 God gives over such as received not the love of the truth c. to the effectuall delusions of Satan with certain aime at their damnation thus 1 Sam. 16.14 and 18.10 and 19.9 there is an evill spirit from the Lord stirring up Saul to rage and murder an evill spirit therefore the Devil from the Lord therefore he had commission from God as the lying spirit in the mouths of Ahabs Prophets had and Saul was given up of God to the effectuall working and dominion of that evill spirit 3. The Lord as the supream mover acts them thus destitute of his grace and wrought upon by Satan hence the Lord is said to harden to fatten to strengthen to turn the heart of the Reprobate unto evill so for turning their hearts Psal 105.25 of the work of God upon the wills of men moving them when they move sinfully he himself free from their sinne see more fully in answer to the first Objection in the last Sermon 3. The ground of this hardning work it is their former sinnes therefore we say it is the exercise of the Lords righteous judgement upon sinners when he hardens though the decree of permitting fin in order to hardning and of hardning in order to condemnation riseth above sin either acted or foreseen as that which shall be the Lord in this decree of his seeing that it shall be as formerly hath been proved yet the execution of this decree in hardning ever followes sin committed so 2 Thes 2. because they received not the love of the truth there was their sin