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A43111 Absolute election of persons, not upon foreseen conditions, stated and maintained in some sermons preach'd at Hartford : with some animadversions on some Pelagian passages in a book entituled, Vulgar errors in divinity removed, written by Mr. Ralph Battell ... / by Will. Haworth ... Haworth, William. 1694 (1694) Wing H1193; ESTC R15048 42,137 40

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ruin the Innocent whenas we heartily declare that God never determined to ruin any but for Sin and never did execute his Will and Determination and so actually ruin any but for Sin contumaciously continued in to the end And is this to ruin the Innocent When the Decree was made Man was neither nocent nor innocent for the Creature had no Existence before the Creation nothing had a Being but the Decree and so that of Reprobation had a Being before the World was The Nature of God he saith cannot come so nigh the Nature of the Devil as to be a Murderer from the beginning intimating that by our Doctrine we make God to be like Satan a Murderer from the beginning But I doubt not but this Author will by this Crimination make himself like Satan a Liar and false Accuser of the Brethren Ad triarios ventum est Cannot we defend our selves Satan was the moral Cause of Eve's sinning and so of Destruction Did we ever say that God was the moral Cause of Eve's sinning I trow not And then how can he be said to be the Murderer He that is not Causa Causae how can he be said to be Causa causati Is the Judg that passes Sentence upon a Criminal a Murderer or the Sheriff that executes the Sentence We profess constantly steadily that God never did sentence any to Death but for final Sin we are speaking of the Adult neither did he decree any to Hell but for final Impenitency in Sin much less doth he execute any inflict Death eternal upon them but for persevering obstinately in Sin to the end of their days without Repentance And to say that the Judg of the Earth in executing Judgment upon Sinners is to make him like the Devil is Monstrum horrendum c. This is all that can be laid to our Charge that God denies Faith and Repentance to some which he gives to others and hath decreed so of his meer Will and Pleasure according to that in the 9th of the Romans He will have Mercy on whom he will have Mercy and whom he will he hardens not by infusing any Hardness into any but by not infusing Grace Is this to make God like Satan a Murderer Is Satan Sovereign Lord Hath he Power over the Creature as the Potter over the Clay But this Man doth apprehend God to be like Satan a Murderer because he wills to punish some for their Sin persisted in and because he will not give Faith and Repentance to all Who can think but he is for universal Salvation The Adversaries do much insist upon this Theam crying out that we render God cruel in this Point of absolute Reprobation One of them hath this strain 'T is contrary to sound Reason which cannot but argue such a Decree of extreme Cruelty c. But doth not sound Reason also argue the Prescience of God of as extreme Cruelty as this Doctrine of Reprobation and they cannot without offering Violence to the Light of Nature deny the Fore-knowledg of God and whatever Absurdity they would fasten upon us from our Tenet of absolute Reprobation shall necessarily divolve upon themselves in every respect if they preserve but the undeniable Doctrine of God's Prescience Another vulgar Error is concerning Free-will in Mr. Battell's Book why he should call the Calvinistical Tenets vulgar Errors is uncouth whenas the Pelagian Heresy sutes the Reason and Affections of all natural Men and is very plausible to the common People There is Popery and Pelagianism in every ones Belly by Nature whole Towns and Countries espouse this Harlot and wonder after her but strait is the Gate and narrow is the Way of Truth and few find it I have read over the Treatise of Free-will and find nothing but what is in Cardinal Bellarmine the Jesuit The Author describes Free-will in the same Terms with the Jesuit but how well does he agree with his Mother the Church of England hath he not undoubtedly spit in her Face while he contentedly sits in her Lap and sucks her Breasts Did he ever subscribe or swear to the tenth Article of Free-will is it not diametrically opposite to his Book Let the Reader judg The Condition of Man after the Fall is such that he cannot turn and prepare himself mark that by his own natural Strength and good Works to Faith and calling upon God wherefore we have no Power to do good Works pleasant and acceptable to God without the Grace of God by Christ preventing us Mark that that we may have a good Will But the Import of all this Treatise is viz. That there is a Free-will-in-fallen Man to spiritual and supernatural Acts tho indeed he calls it a remote Free-will to supernatural Acts that this Will of Man is not subject to the special Motion of God in the Act of Conversion so that the Grace of God is irresistably powerful P. 73. This as the Opinion of our Divines he disputes against that this Will is ready tho with some Remoteness to act with God's Grace and is as bent to chuse Good as to refuse and chuse Evil is not dead but sick and lame and this Power waits for God's Power that they may act evenly and jointly in the working out of Salvation pag. 81. And that Man's Will together with the Grace of God casts the Scale in Conversion not to wrong him he saith Grace hath the chiefest Stroke in it pag. 91. But which of them moveth first he saith not and surely the first Mover hath the greatest Stroke Now Bradwerdine asserts God to be the first Mover in all Actions and it 's most consonant to right Reason and if in all then surely in good Actions He hath it 's true mentioned preventing Grace In pag. 77. he is there setting forth the difference betwixt one dead naturally and one spiritually dead and the first difference is this viz. The one is capable of preventing Grace and the other is not but is not he that is naturally dead as capable of the miraculous preventing Power of God in raising him up from that kind of Death to Life as he that is spiritually dead is capable of Grace preventing to convert him And must not this Grace as really go before Conversion in Order of Nature at least as the other miraculous Power precedes the Resurrection or quickening of him that is naturally dead He saith one may be raised by Means the other only by Miracles we query what those Means are External only or Internal i. e. infusing of spiritual Life as a Principle and is not this a Miracle Job 5.25 compared with 28. there you plainly perceive there is as much Power exerted in raising the spiritually as the naturally dead but the Author supposeth external Means only according to that he writes p. 79. Efficacious Grace is nothing but Perswasion which doth not determine the Will This is noisom Pelagianism Our Opinion is plainly this and we have Boldness in the Truth viz. In our Conversion Free-will