Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	sinful_a	4,258	5	10.1705	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96830	Arcana dogmatum anti-remonstrantium. Or the Calvinists cabinet unlock'd. In an apology for Tilenus, against a pretended vindication of the synod of Dort. At the provocation of Master R. Baxter, held forth in the preface to his Grotian religion. Together, with a few soft drops let fall upon the papers of Master Hickman.	Womock, Laurence, 1612-1685.	1659 (1659)	Wing W3336; Thomason E1854_2; ESTC R204117	284,533	643

it in without resistance and permits it to levy forces and stand in competition with the spirit and much more if he shall invite it in and assist it against his interest Whether the sin of Peter or David were of this nature we shall examine in the sequel In the mean while let us consider what is granted concerning the danger or sad estate that the regenerate men fall into by their perpetration of foul sins De Persev Sanctorum Spiritum contristant indignationem Dei paternam incurrunt reatum damnabilem contrahunt sic ut demeritoriè saltem licet non effectivè jus ad regnum coelorum penitùs admittunt fideles regeniti justificati saith Doctor Prideaux Some resemble their estate to the condition of a man excommunicated or outlaw'd who loseth his actuall claim to whatsoever is due to him upon never so good assurance D. Field Ap. to 2. B. of the Ch. pag. 313. 834. so that albeit the right and title to it is yet invested in them yet all prosecution of that right is suspended during the time he continues in that estate Others represent their estate by the condition of the Leper amongst the Jews who for the time was debarted the use of his own habitation yet he lost not his right to it for after he was healed he might reenter and keep possession But by the way if he died before his actuall cleansing he could not do so I suppose rather that their estate might be represented by the Law made against the presumptuous sinner Num. 15.30 The Soul that doth ought presumptuously or with a high hand whether he be born in the land or a stranger the same reproacheth the Lord and there was no sacrifice to make his atonement that soul shall be cut off from among his people His punishment was not sequestration or exclusion from his People but excision I do not here take upon me to determine what the finall and eternall estate of such a person was that must be according to the quality and degrees of his repentance before his execution but I observe that by the sentence of God declared in that law presumptuous sins do ipso facto make an alteration of estate as great an alteration as is from life to death in the person that commits them Now to give us to understand that Davids sin was of such a nature there is the very character of a Presumptuous sin set upon it which is that the Lord is reproached by it ib. and so 't is said of Davids sin 2 Sam. 12.14 By this de●● thou hast given great occasion to the enemies of the Lord to blaspheme Before I proceed further I could wish you would seriously consider the importance of that caution given by the Apostle Heb. 12.15 16. Looking diligently lest any man fail or fall from the grace of God lest any root of bitternesse springing up trouble you and thereby many be defiled lest there be any fornicator or profane person as Esau who for one morsell of meat sold his birth-right for ye know how that afterward when he would have inherited the blessing he was rejected If you think such caveats and threatnings being applyed as preservations against defection do alwaies become a means of perseverance to the regenerate and at most imply but a possibility of their Apostasie in regard of themselves not the certain futurity of it unlesse it be in the Non-elect God having put in a bar against it for the rest I desire you to consider that a Type being given and an instance made in a person who certainly had once a just right to inherit whether this must not needs imply a reall danger of the event viz. of falling to those who for the present have a true right and title to the Evangelicall blessing and celestiall inheritance I say a reall danger of falling and in some case which is here set down to aggravate the danger and consequently to excite their care to avoid it to the highest pitch irrecoverably But to return to David I think it very easie to conclude him in an unjustified estate out of your own principles In your Account of Perseverance Pag. 40. you lay these for grounds n. 5. The Dominion of any one sin is inconsistent with saving grace and justification n. 7. You say He that hath not more hatred then love to any sin and that had not rather be rid of it even in the use of Gods means then keep it in regard of the Habituated state of his will is under the dominion of sin and in the state of damnation n. 8. He that is thus resolved and affected against a grosse sin or any known sinne that is under the power of h●s will is not like to live in or give up himself to it Nay he cannot commit it without renewed resolutions against it and a restlesse importunity of soul to to be delivered which will prevail If this be true as I am ready to subscribe to it David was in a much more sad condition then you are apt to believe him in For that he was guilty of a grosse known sin you cannot you will not deny but where were his renewed resolutions against it where was the use of Gods means or the restlesse importunity of his soul to be delivered from it Did he not give up himself to it and industriously make provision for it and live in it Nay did he not upon design and contrivance against all the ingagements of noblenesse ingenuity and humanitie proceed from one wickednesse to nother It cannot with any colour be denied There is but one Salvo in all your three propositions to help you you will say perhaps that in regard of the habituated state of his will he had rather have been rid of it then have kept it That does not appear but very much against it If it had been so why did he not consult his Prophet or fast and mourne as he did afterward for the sicknesse of his child His habituated estate it seems was a very secure state that the accustomed ministery of the Church would not serve the turn but God was faln to discharge an especiall piece of his Ordnance to awaken him out of it You adde in your 10. Proposition That sin doth as naturally breed troubles and feares as the setting of the Sun causeth darknesse or as a grosse substance in the Sunshine causeth a shadow And this from the nature of the thing and by the will of God If it be so what can we conclude from the want of such feares and troubles in him but that 't is probable God left him for the time under some degrees of obduration And indeed not so much the palpitation and trembling of the heart through fears and troubles as the hardning of it is the inseparable companion of presumptuous sinning The Devill carries himself with a kind of bashfulnesse till he finds incouragement And that man must be lustily steeld with impudence

no perjur'd no seditious no disobedient hereticall unrighteous person nor doer of any of those works of the flesh mentioned by the Apostle can enter into the kingdome of heaven Then no man whose entrance into that kingdome is Immutably and irrespectively determined can be an Adulterer incestuous perjur'd seditious disobedient hereticall unrighteous person If you say he may be such and yet Repent and then be capable of entring into that kingdome which he was not before I answer That his entrance being immutably and irrespectively determined his want of Repentance can no more hinder his entrance than it can rescind the Decrees of God and therefore though you do but incline to think so of a person once sanctified that though he doth fall into such wasting sins Disput of Justific pag. 398. if he be cut off by death before repentance he shall be fully pardoned at the instant of death and so be saved yet you say of all the Elect Account of Persever pag. you are sure of it Hence it appears that you hold such persons to be lesse sinfull then those of the Non-elect Yea their very sins of the same nature for substance and quality with those of the Non-elect to be lesse sinfull And this you averre expresly more than once in your Preface for you say Sect. 18 20. The sin of David Peter c. was exceeding different from the like Fact in a Gracelesse man in regard of End Manner Concomitants c. But here I must expostulate What other end would an unsanctified man propound in denying of Christ but his own safety to escape persecution and did not Peter propound that end to himself And after what other manner and with what Concomitants could it be attended in an unsanctified man would he have stood to it with more confidence or have used bigger oathes and execrations For Davids sin what the manner and concomitants of that were we have considered before and I would fain be satisfied what end he propounded to himself in that matter more than another Adulterer aimes at even the satisfaction of his lust He did not intertain such a thought surely that it should conduce to Gods glory You disclaim that opinion your self in your sheet annexed to your debate with M. Barlow † Of Saving Faith pag. 92. where you say Either David in Adultery did desire flesh-pleasing for it self or for some other end If for it self then it was his ultimate end in that Act If for somewhat else as his end For what No one will say it was for Gods Glory And there is nothing else to be it This was then your opinion Thus you see your Doctrine as it makes God lesse Gracious so it makes man lesse sinfull whether you understand the Elect or Non-elect And yet it makes man more impotent too a strange Paradox But a true saying for according to some of your Calvinists as Piscator and Maccovius it concludes No man can do lesse evill nor more good than he doth His will being infallible and irresistibly predetermined to every individual Act as was declared above so that he can no more advance one single step further towards hell or heaven but as he is so predetermined than adde a cubit to his stature And you make the Elect so impotent as I may say in respect of sin they cannot effectually and eventually hinder either their Conversion or finall Perseverance on the other side you make the Non-elect so impotent and under the influences of Common Grace too as you call and define it that they cannot so much as exert one a Preface Sect. 20. Act of Saving love nor intertain a good purpose or intention b Disp of Justis pag. 304. Such is your Sufficient Grace Of which enough before SACRED AMULETS OR Spirituall Charmes Against the poisonous suggestions of the Three Grand Tempters of Mankind to prevent Apostasie I. The DEVIL Luk. 22.31 Behold Satan hath desired to have you that he may sift you as wheat Revel 12.4 And the Dragon stood before the woman which was ready to be delivered for to devoure her childe assoon as it was born The AMULET Heb. 3.12 Take heed brethren lest there be in any of you an evill heart of unbelief in departing from the living God 1 Pet. 5.8 9. Be sober be vigilant because your Adversary the Devill as a roaring Lion walketh about seeking whom he may devoure Jam. 4.7 Whom resist stedfast in the faith and he will flee from you II. The WORLD Mat. 4.8 9. Again the Devil taketh him up into an exceeding high mountain and sheweth him all the kingdomes of the world and the glory of them And saith unto him All these things will I give thee if thou wilt fall down and worship me 2 Cor. 6.8 By honour and dishonour by evil report and good report 2 Cor. 11.24 25 26 27. Of the Jews five times received I fourty stripes save one Thrice was I beaten with rods once was I stoned thrice I suffered shipwrack a night and a day I have been in the deep In journeyings ●ften in perils of waters in perils of robbers in perils by mine own countrey-men in perils by the heathen in perils in the city in perils in the wildernesse in perils in the Sea in perils amongst false Brethren Joh. 16.1 2. These things have I spoken unto you that yee should not be offended They shall put you out of the Synagogues yea the time cometh that whosoever killeth you will think that he doth God service The AMULET 1 Joh. 2.15 17. Love not the world neither the things that are in the world For the world passeth away and the lust thereof but he that doth the will of God abideth for ever Phil. 4 11 12. I have learned in whatsoever state I am therewith to be content I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need I can do all things through Christ which strengtheneth me Luk. 12.4 5. Be not afraid of them that kill the body and after that have no more that they can do But I will forewarn you whom ye shall fear fear him which after he hath killed hath power to cast into hell yea I say unto you fear him Rev. 2.10 Fear none of those things which thou shalt suffer behold the Devill shall cast some of you into prison that ye may be tried and ye shall have tribulation ten dayes be thou faithfull unto death and I will give thee a crown of life Mat. 26.41 Watch and pray that ye enter not into temptation III. The FLESH Jer. 17.9 The heart is deceitfull above all things and desperately wicked Jam. 1.14 15. Every man is tempted when he is drawn away of his own lust and entised Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death The

the Decree doth tie the End and Means together and what is the Means of Damnation but Infidelity and Impenitency c. as he tells us from the Synod in the seventh Section of his Preface There is a necessity therefore of these sins in the Reprobate † Loquimur de adultis vocatis else he should not perish as such an infidel and impepenitent Whence is this necessity not from the nature or will of the creature therefore from some Act of God and what is this Act of God but that Reprobation whereby he denies unto the Reprobate Grace sufficient and necessary unto Faith and Repentance and then his Law whereby he requires the performance of those duties which without that Grace are not performable But saith the Synod Reprobation is not the cause of Infidelity and impiety in the same manner as Election is the fountain and cause of Faith and piety But whatever fallacy there be in those words in the same manner certainly according to their Doctrine Infidelity and Impiety do flow by as inevitable a necessity from the one Decree as Faith and Piety doth from the other Vid. Antidotum p. 47 c. so that it is no lesse impossible † Quod aliqui in tempore fide à Deo donentur aliqui non donantur id ab aeterno ipsius decreto provenit Syn. Dor. cap. 1. Art 6. for those who are Reprobated to believe and repent than it is for those who are Elected to remain impenitent and unbelievers Contrariorum eadem ratio eadem scientia est say the Divines of the Palatinate * De Repro prepos 1. p. 19. par 2. Ex iis igitur quae de Electione supra dicta sunt de opposita Reprobatione ejusque descriptione quid statuendum videatur haud difficile est pronunciare Reprobation then is no lesse the fountain of Infidelity and Impiety than Election is the fountain of Faith and Piety If we list to cavill about the word Cause which is here made use of to impose upon the unwary Reader we could tell them that 't is an improper and inept expression to say Election is the Cause of Faith For Election in an immanent Act in the minde of God not an Egression out of him that produceth any effect in man though Faith doth infallibly follow that Act by the emanation of another power which God according to the Decree of Election will exercise to the irresistible production of Faith And thus it is acknowledged by Piscator that although the Decree of Reprobation be not effective in respect of infidelity in the Reprobate because it doth not properly effect or produce that infidelity yet it is efficax efficacious Antidot p. 48. because that Decree being made infidelity follows of necessity For example Suppose a man blind by nature or made blinde by the infliction of punishment upon him for some crime He that commands such a man upon pain of death to read a Proclamation though to speak properly he cannot be said to be the cause that that man reades not the Proclamation for his blindnesse is the next and proper cause hereof yet in sense of Law and to speak Morally he may be said to be the Cause that by not reading that blinde man becomes defective as it were in a duty injoyn'd him and so guilty of death not by way of efficiencie as producing the defect of reading in him but by commanding that Reading to whom it is impossible to read in whom therefore after that command the defect of Reading cannot but follow After the same manner according to their Doctrine God deals by the Reprobates first for the transgression of Adam they are punished with blindenesse of minde in things spirituall so that 't is no lesse impossible for them to believe when God commands it than for a blind man to read a proclamation And yet notwithstanding they are thus punished with spirituall blindnesse God commands them to believe under pain of eternall death Which when God doth he doth not indeed by way of efficiency produce infidelity and impenitency in them but by his command God is the Cause or brings it to passe that they become as it were unbelievers and impenitent because it is impossible on the one part that they should become unbelievers unlesse the command of Faith doth intervene and on the other part the command of Faith being given they cannot in regard of that innate pravitie and blindnesse but be and remain unbelievers And this is the means which for all their Profest detestation is tied to the End by the Decree of Reprobation in order to the execution of the said Decree by the Damnation of the Reprobates Another Doctrine which saith M. Baxter the Synod doth purposely disown and publickly professe to detest is That many harmlesse Infants of Believers are snatch't from the mothers breasts and tyrannically cast into Hell so that neither Baptisme nor the Churches prayers in Baptisme can profit them That many Infants of Believers are cast into Hell notwithstanding the Prayers of the Church and the Sacrament of Baptism administred according to Christs institution and command for their Salvation is the expresse Doctrine of Calvin Beza Zuinglius Martyr Zanchy Piscator Paraeus Perkins c. For the Infants of unbelievers it is the Doctrine of Gomarus and the Divines of Drent expresly that they are Reprobates Act. Synod Dor. par 3. pag. 24. pag. 83. Gomar de Reprob th 7. Judic Drent circa 1. Art thes 18. For the Infants of Believers dying in their Infancy whether the Decree of Reprobation layeth hold on them and makes them liable to damnation the Divines of South-Hollands judgement is Ibid. pag. 36 pr. Non esse curiosè inquirendum we ought not to be curious in inquiring after it and the British Divines say De primo Articulo ubi supra par 2. p. 10. thes 7. Ad rationem electionis divinae sive ponendam sive tollendam circumstantia atatis est quiddam impertinens nihil prorsus operatur The circumstance of age is a thing altogether impertinent and works nothing touching the Decree of Election or Reprobation Their meaning is plain enough and 't is consonant no doubt to the sense of the whole Synod We may therefore observe a twofold Fallacy in the Proposition which they publickly professe to detest 1. In the word Innoxios harmelesse Infants See the Antidonum cap. 4 5. pag. 52. c. For the truth is they acknowledge none such every Infant of a span long from its first Conception being guilty of Adams sin for which it is justly liable to condemnation and for that sin many are damned * Act. Synod Dor. as is delivered in Reject 8. Cap. 1. Another Fallacy is in the word Tyrannicè tyrannically cast into Hell For when God doth Reprobate such Infants and cast them into Hell he doth not do it they say after the manner of a Tyrant who is bound by some