Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	soul_n	22,606	5	5.7136	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77750	A faithfull messenger sent after the Antinomians: to try their power in their last place of refuge, who are fled to Gods decrees for shelter, as Ioab did to the hornes of the altar, and say that they will dye there, I Kings 2. 29.30. Imprimatur Ja. Cranford.	Bakewell, Thomas, b. 1618 or 19.	1644 (1644)	Wing B533; Thomason E40_23; ESTC R5091	47,721	42

answer it wilt thou disa●ull my judgment wilt thou condemne me that thou maist be righteous Job 40.2.8 Then what if God was pleased to try Abrahams faith Heb. 11.17 Must they harbour ill thoughts against God Touching the Almighty we cannot find him out Job 37.23 Oh the depth of the riches both of the wisedome and knowledge of God! How unsearchable are his judgments and his waies past finding out Rom. 11.33 Then what if God permit the Divel to be a lying spirit he did not infuse lies into him but as a just Judge upon Ahab that would not heare the Prophet of God when he spake the truth he is now punished by them that speake lies And so was Iacob given to the spotle and Israel to robbers not by infusing the sinne of theft into those that robbed and spoiled but as a punishment of some sin in Israel abusing those creatures either to pride or drunkennes gluttony or whoredome or some way or other for commonly the sin may be seen in the punishment certainely some way or other they sinned with those creatures that the Lord in justice caused them to be taken from them and because the Egiptians were so cruel to Israel the Lord by his over-ruling providence who hath the hearts of men in his owne hand therefore he can easily make these enemies to be at peace with those that please him Pro. 16.17 So that he gave them favour with the Egiptians to lend them jewels and other needfull things for their use and then the Lord brought them out of that Land that they could not restore them againe now this was no sin because they did obey the revealed will of God both to borrow and to goe away with them now actions are not first evill and then God is offended with them but when God is offended with them then those actions become evill as on the contrary actions are not first good and then approved of God but first approved of God and then good because he approveth them Againe God hath hedged his people about and Christ prayes God to keep them from the evill Iohn 17.13 But if they grow wanton of Gods protection and sleight the prayer of Christ and be remisse and carelesse to please God in all things what if God withdraw his protection from them and so they fall necessarily into sin and misery must God be blamed for it who shall bind him to keep them from sin and misery he gave them power at the first tostand and they prodigally lost that power now must God be bound to supply prodigals at their pleasure they have carelesly wasted that which they were trusted with already now I suppose they themselves would not still supply a prodigall whom they have much trusted already and he takes no care to keep not to improve any thing but spends all that comes into his hands then why should God be blamed for not doing that which they would not doe themselves Againe God knowes how to bring good out of evill and he can make the very falls of his people to be profitable unto them so that all things shall worke for their good yea their very sins as we read of many failings in David before those great and foule sins of murder and adultery but those falls gave him cause to see his weaknesse and seeling the smart of it in his conscience he ever walked more watchfully afterwards and so Peter was full of failings before that he fell into that great sin of denying his Master with cursing and swearing but that so pierced his heart with griefe and sorrow that it stirrd up more caresulnesse to please God and feare to offend him than before so that we read not of so many of his failings after that as before nay after this saith he must we obey God or men judge yee he that denyed Christ through feare of men now he cannot but speake the things which hee hath seen and heard Acts 4.19.20 5.28.29 So then God may have a hand in sin as it is an action and yet be cleare from the defilement of it as also he is the Author of all actions and yet not the Author of that sin that cleaves to and defiles those actions as a man is the cause why his horse moves yet if he move lamely that is from himselfe no sin can be committed without God hee hath a hand in all sin and yet no sin can cleave to him Oh the infinite holinesse of our God! Ioseph's brethren sold their brother into Egypt yet saith he you did not sell me it was the Lord that sold me hither now they sinned through malice to their brother and through envy to prevent the accomplishment of his dreames this was their end in it why they sold him but God did mercy to him and them and their posterity to save much people alive Gen. 50.2 And the Jews crucified Christ yet saith Peter you have done but what God determined should be done Acts 4.28 But they finned in murdering him without a cause unjustly and all to satisfie their lust and malice upon him But God saw that his death was just when he tooke our sins upon him by imputation and so condemned him for the same yet not ayming at that end which they did to satisfie his malice but in his great mercy to his Church and people to save their soules eternally Thus God by his over-ruling providence can make the wrath of man to praise him and the remainder of wrath will he restraine Psal 76.10 Like a wise Phisitian who is able to make a soveraigne medicine of ranke poyson he can handle sin and he can make good use of sin and yet be free from the guilt of it for in him we live move have our being so that the hand that is stretched cut to slay another could not move without the Lord and yet he is clear from the sin of murder for no action in it selfe is a sin for God is the Author of it but the finfull intent of the heart makes it to be a sin and this was infused by the Divell and not by the Lord. Then let us say with David Against thee onely have I sinned and done evill in thy sight that thou mayst be justified when thou speakest and cleare when thou judgest Psal 51.4 O Lord righteousnes belongs to thee but unto us confusion of faces Dan. 9.7 But these men speake rightly of themselves out of their owne mouthes they may justly be condemned being as they say as dead as a stone after conversion and all they have to doe is but to let the spirit of God doe his owne workes in them and by them so that their best works as being acted by them are done But as we move a stone so the spirit of God moveth them by their owne confession and still they are as dead as a stone and their best works are no better than the workes of the Divell Againe if they sin they say the spirit

been slumbring For what of this I am not here speaking of the causes of our justification but of the witnesses which is the spirit of God and our spirit or conserence But one of these you have lost which is your conscience many of you which I can make to appeare by your dealings with men and you with me at this time The fourth tenet you hold that God cannot correct you for s●n and yet you say that I confesse that God doth not punish and plague his people in wrath sury but what of this Will it hold therefore that God doth not correct them at all for sin saith David There is no rest in my bones by reason of my sin Psalms 38. But if thou be made whole sin no more lest a worse thing come unto thee John 5.14 Thou shalt be dumbe saith the Angel because thou beleevest not my words Luke 1.20 But if you be not satisfied read my book better and answer those Scriptures alleadged to prove it or else for shame leave cavilling The fist Tenet and so here you own them all although you say that they are in my trimming but here your naturall conscience flyes in your face saying tongue thou liest but for this Tenet which is that the free grace of Christ hath freed you from the commanding power of the law of God and yet you say that I confesse that the Judiciall law was not made for us and that the Ceremoniall Law was ended in Christ and that we obey the morrall law freely without the lashing or constraining power of it but what of this we obey the law and so escape a whipipng but the best of us may be whipped againe if we be negligent in our obedience to it but this is not our controvercy about the manner of our obedience to the law of God whether it be love or whether it be fear that moves us to obey it but whether the commanding power of the law of God be abrogated or made void to beleevers so that they wil not be moved by love nor feare to obey the law for say they it is no rule for them Thus Mr. Simpson expressed himselfe to me and confested the same before the Assembly of Divines if you would leave your sophistay and desire satisfaction I would entreate you to read my book better In the next place you say I must not call you Aypocrites and sons of Belial and rejecters of the law of God just like theeves and whores who love those sins and as a sweet morsell can hide them under their tongue yet they would not be called theeves and whores by no meanes but it is my disposition you must bear with me for I shal cal a spade a spade and I am the more bold now the baudy Courts are down yet I must needs confesse it is not very toothsome to them that are guilty and if you say that I take upon me to be both witnesse and Judge I have answered you already that your hereste hath been condemned by all good men ever since Luthers time and you tax me for slandering accusing you but you need not except you could cleare your selves better and for rash anger but I being angry at your sins and not at your persons I may be angry and yet not sin And then you tax me with contradictions but in the mean time you can prove none Then you say that I storme against those that have inherent holinesse when I only bring it in for distinction betweene the imputed righteousnesse of Christ and our inherent righteousnesse or sanctification Page 1. But marke here who they be you know not for stil you are but dead stones and empty trunks Again because I say that the imputed righteousnesse of Christ abides in him and not in us although our faith receives and makes it ours but you say faith abides in me and faith is imputed for righteousnesse I answer faith for the goodnesse or worthinesse of it as a grace is not imputed but as a hand or instrument taking hold of Christs righteousnesse and thus faith hath a long arme which can reach from earth to heaven and take hold of Christs righteousnesse and yet not bring it into the soule by infusion A Beggar can take a suit of cloaths with his hand and cloath himself although he doe not put it into his belly then take heed how you say that it is a lame faith that brings not the righteousnesse of Christ into the soule by infusion that justifies you but leaves it without but he is the blessed man whose sins are covered for the being of sin is there still You say that I affirme that the sinnes of Gods people lay on Christ upon the Crosse and yet you say that I affirme we are in a damnable estate before we beleeve as if it was not Christ but our saith that takes away our sins but this I have answered in the first Tenet Againe you say that I say God is of purer eyes then to behold sin but here you mistake my words again leave out with approbation for the very next words of the Prophet are these Wherefore lookest thou upon them that deal treacherously Hab. 1.13 This was the divels practise to Christ and his children will follow their example Againe you say that I confesse that the children of God have sins and that God sees them I answer God sees them as mortally wounded and as dying daily yet we are not freed from sin till death Rom. 6.7 But yet God sees them read my book better Againe you say that I affirme that Gods spirit wil not dwel where sins are yet that I should say that sin is where the spirit of God dwels the last of these I grant but the first of these is a manifest lye as if by sophistry you would make me to be ignorant of what I have written it is true I say that the spirit of God wil not dwel in that foule and filthy heart where the divels reigne page 4. line 3.8.15.20 Christ wil not be an underling in that soule where the Divel reignes in ful possession but there is no such word in my book that Christ wil not dwel where sin is the Divell may come sometimes where Gods spirit dwels as an intruder where he hath nothing to do but to trouble and molest the best of Gods people Againe you say that I affirme some things that are doubtful as where I charge you to hold that you must neither repent nor be sorry nor pray for the pardon of any sin past present or to come neither must we heare of it any more I answer I shewed you my author wher it was written by some of your own gang I suppose you have seen it the author was be that made the answer to Dr. Taylors book I doubt but that you know him and besides your doubt is of my proofe but you deny not the thing which shewes that you are or may be ashamed

beyond their actuall being it was but intentionall or a purpose to loue them When God built this great Fabrick of Heauen and Earth with all the variety of creatures in them his first thought was on himselfe delighting himselfe in his owne Attributes and in the manifestation of them to his creatures as his power and wisedome in the workes of Creation and his works of love and mercy and goodnes in the workes of his providence and his holinesse and justice in the punishment of sin and shewing mercy and forgivenes to whom he pleaseth Thus he made all things for himselfe Prov. 16.4 To set forth the glory of his Attributes then the love of God to himselfe was the first moving cause to bring all things about to his owne glory as Nebuchadnezzar built Babell the great house of his Kindome to shew forth his power and might and for the honour of his Majesty Dan. 4.30 These were his first thoughts then to accomplish this he thought of Timber and Stones and such materials as he was to use in the worke but although these second thoughts came into his mind before the worke was done yet it was not his love to the stones and timber that moved him to build that great Fabrick but it was the love to his owne honour and Majesty that moved him to doe it So it was not Gods actuall love to the Saints that moued him from all eternity to doe all his great works but the love to his own honour and glory that was the mouing cause of all his workes and as a man may have the modell or frame of his house in his mind before he begin to build it So had the Lord the modell or frame of the whole world in his mind before he began to create them and as mans affections are no more to one stone than to another before they be squared and fitted for the building and then he actually loves them So when the Lord finds us all mixed together with the wicked There is no difference Rom. 3.22 Acts 15.9 till wee are squared and fitted and made living stones for his spirituall Temple and then he loves us and though God saw all things from all eternity in the thoughts of his heart yet not as being actually then created and perfectly finished but they were in the thoughts of his heart how they should be and where they should be he seeth all things that are not as if they were not that they are really so indeed no not in his sight God sees all the travels of men out of one Kingdome into another and their birth and death and their soules departure either to Heaven or Hell but not as if he saw them in many places at once this were to make the creature Omni-present to be in many places at once and to say God sees our birth and death all at once would seeme to repute him uncapable of the passage of time here with us so they would make him unable to performe his promise at the time appointed But God is able to keepe his promise to a thousand Generations Psal 105.8 And performe it the selfe-same day Exod. 12.41 The Lord bid the people write the self-same day and shall we thinke that hee doth not keepe a strict account of time till time bee no more yet in Heaven I grant there is no account of time by houres daies and yeares but wee having the account of time and according to our account God did see one thing comming after another into execution and not all being actually done from all eternity therefore he is faithfull to performe every promise made unto his people in the very instant of time promised he sees the way and meanes which he hath decreed to bring about all things to their appointed ends So God from all eternity saw his people in his purpose to give them a being and when they have a being he sees them as having a being but since the fall he sees his Elect in their bloud before conversion and after conversion as his owne children yet as having sin in them and in the world to come as without sin now if they should say that Gods love to the creatures before they were moved him to doe all that is done to them then I demand what moved God towards them when all mankind fell out of this loue of God in that sin of Adam was it not his purpose to doe them good now if they say that God alwaies actually loued them then I reply that if this be true Christ died in vaine but the truth is When we were enemies to God we were again reconciled by the bloud of his Son Rom. 5.10 see Col. 1.21 And to say that God actually loved them before they had any being is all one as to say God loved them before his owne Image was stamped upon them which every creature hath some resemblance more or leste by Creation therefore being made they were all very good but not before Againe if God should actually love his Elect from all eternity then on the contrary he must actually hate the Reprobate before they have any sin and if God should actually love the Elect from all eternity then this love was fruitlesse till the time of Creation Againe we are all borne children of wrath even as others and slaves of the Devill now doth God love any more in us at that time than what we had left off the worke of God by Creation and so he loves the Divell as to owne his workeman-ship in him then here is the difference God is purposed to doe good to his Elect although for the present they lie in the guilt of Adams sin but God hath no purpose to doe good unto the Divels that sinned Againe if God loved slaves of the Divell then what doth hinder but such may be saved and goe to Heaven in that condition but if this be true what need is there of the new Birth nay it matters not in what condition we are if God love us But yee have not so learned Christ If so be yee have been taught as the truth is in Iesus Then put off the former conversation the old man which is corrupt Ephes 4.20 21 22. Yet God loveth the least measure of grace that he hath wrought in his people Hee hath wrought in us that which is well pleasing in his sight Heb. 13.21 Let us have grace whereby wee may serve God acceptably Chap. 12.28 I exhort you by the Lord Iesus that as yee have received of us how yee ought to walke and to please God so you would abound more and more 1 Thess 4.1 You please God now labour to please him better walke as Christ walked 1 John 2.6 So shall you grow in favour with God and man as he did and be able daily to doe his will more and more as strength and wisedome increaseth Luke 2.52 And at length with Daniel be a man greatly beloved Dan. 10.11 And with Mary

of God is the Author of it for they are as dead as before even as dead as a stone and therefore alas they cannot sinne of themselves but as he leads them neither can they have any thought of sin but as be infuseth it As if a sword kill a man must we blame the sword or the man So if the spirit of God take and move them to doe some sinfull action must they be blamed who are as dead as a stone or the spirit of God that moveth imployeth them about that sinfull action On the horrible Blasphemy of these men against the pure and blessed spirit of God now in this cleare and glorious Sun-shine of the Gospell of Jesus Christ how neere doe these men come to that unpardonable sin Let the judicious and godly Reader judge that yee may the better marke them which caused divisions and offences contrary to the Doctrine which yee have learned and avoid them For they that are such serve not the Lord Iesus but their owne bellies and by good words and faire speeches deceive the hearts of the simple Rom. 16.17.18 These things are the substance of that disputation which I had with some of them so long agon and still they hold the same errors that Eaton raked out of the dunghill of former Heretiques and now they are wrapped up in that sweet honey-combe that they may the better goe downe to poyson their soule which is the end for which the father of lies doth imploy them while they are in his service An answer to certaine cavils made against my Book Intituled A short view of the Antinomian Errors by some of them and sent to me in two letters in the name of John Walker but I know none such MAster Walker I have received your Letter in which you make many cavils against my Booke intitled A short view of the Antinomian Errors you say that I have trimm'd up those fine Tenets in tearmes of my owne and given them a name at my pleasure with a promise of conviction which are but so many lies in the Front of it For first have I trimm'd them up or whether have I not rather stripped them naked to the eternall shame of the Authors of them and are they my tearmes when as the Authors of them have owned them before that grave and worthy Assembly of Divines in my hearing and many hundreds more and did I give them a name no they were called Antinomians Errors before you were borne onely they lay a while in the privy or house-of-office till Eaton began to root among the dung for some sweet odour and he conceived some of it to be very sweet and pleasing to his pallat and so hee kept it by him and when he was gone and left an ill savour of his dung behind yet some there was that made much of this dung in speciall one Mr. Lankester he put in the presse and squeesed it and presently in his conceit it was so sweet as the honey-comb then Crispe he got a scrop away went he like the snuf of a candle Ishold here have told you how it poysoned Shaw so that now he is become a profest enemy of Jesus Christ how young Gray was tainted the Lord in mercy to his Church smore him that he died Thus some were restrained by imprisonment and some smitten to death and others turned professed enemies of Jesus Christ yet now there is sprung up three or foure in their stead whom the Father of lyes hath found for his purpose one Simpson a child whom he saw began to scorne the judgment of our grave Divines sits his tooth in this thing and like a child is carried abous with every wind of Doctrine Ephes 4.14 Then he finds out Randall that loves his 〈◊〉 bottle better than the eternall Law of God and instead of feeding the soules of his hearers he fils their bellies with sack especially the younger sore who came from him to their Father and make him let them in at one or two a clock in the night and he not knowing what is become of them they tell him saying ●o Father I have beene with Mr. Randall and we have had as much Sack as our bellies could hold This man walking in the spirit of falsehood and lies will prophesie of wine and of strong drinke then he shall be the Prophet of this people Micah 2.11 He will prophesie smooth things and deceits as they would have him Isa 30.10 Then the Divel fought for a third and found one Battey who loves their tenets dearly and he will bee licking when their lips drop of that hony combe and he hath a place of residence for greene aprons to come for satisfaction unknowne or at least unliking to his wife I proceed you say that I promise you a conviction but you doe bely me for I will not take upon me to convince stubborne hearts and obstinate sinners yet I say if this were well observed it might convince them Page 2. But if any receive any profit benefit or satisfaction let them give God the praise Now for the five tenets First you say you are justified in the sight of God before faith or calling and yet you say that I grant that the righteousnesse of Christ was purchased for all the Elect aswell before the comming of Christ in the flesh as afterward but you leave out vertually for beleivers for saith Paul Wee which have believed doe enter into rest but as for others the Lord hath sworne in his wrath that they shall never enter into his rest now marke although the workes were finished from the foundation of the world see Heb. 4.3 He was ordained before the foundation of the world and flaine vertually from the fall of Adam but for whom I answer For those who doe by him beleive in God that raised him from the dead and gave him glory that your faith and hope might be in God 1 Pet. 1.20.21 This well observed might convince Simpsons bold error maintained before the Assembly of Divines saying the people of God before Christ came in the flesh were saved for their sincere obedience to the morall Law of God And you say that I affirme that this purchase was actually paid above sixteene hundred yeares agon when Christ died in our nature for us actually and really on the Crosse all which I grant but will it follow hence that all the Elect have a true title to it because the purchase is payed when as they are uncapable to receive it for neither is Christ given to them nor they to Christ neither are they capable to enter into Covenant with Christ being dead in sin and having neither life nor motion in that condition Christ may come to his owne and his owne receive him not John 1.11 And the Ministers of Christ may beseech them in the name of Christ and yet not receive him till faith be given and they have an inward effectual calling by the spirit of God then