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	wage_n	5,559	5	11.2143	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11078	Testis veritatis the doctrine [brace] of King Iames our late soueraigne of famous memory, of the Church of England, of the Catholicke Church : [brace] plainely shewed to bee one in the points of [brace] pradestination, free-will, certaintie of saluation [brace] : with a discouery of the grounds [brace] naturall, politicke [brace] of Arminianisme / by F. Rous.	Rous, Francis, 1579-1659.	1626 (1626)	STC 21347.3; ESTC S4449	57,093	98

others cannot bee saned in case of forgetfulnesse by generall repentance It is the saying of Doctor Francis White The promise Reply to Fisher. of Remission of sinns is conditionall Esay 1. 16. 17. c. and the same becmmeth not absolute vntill the condition be fulfilled either actuall or in desire and preparation of the mind Now if that desire and preparation of the mind to Repentance will serue surely I thinke there is no child of God that hath not had a full desire and purpose to repent of all his particular sinnes and especially the great ones Yea we find in them by experience a preparation and readines of mind to actuall Repentance Dauid hauing his sinne plainly discouered to him presently falls to Repentance and is presenly released of his sinne And Hezechiah being convinced 2. Sam. 12. 13. 2. King 20. 19. of his sin in pride●… presently accepteth the chastisment of his sinne and his humbling immediatly followeth in the Text. And Peter when he had denyed Luke 22. 61. Christ as soone as Christ looked vpon him he went out and wept bitterly Whence it appeareth that the seede of Repentance in these great falls of the Saints is not dead but sleepeth it lyes in the earth during this winter of grace being ready to bud as soone as the frost of Tentation is dissolved and the Sunne of Righteousnesse warmeth it with a new accesse and increase of beames and heate And here I thinke it is worth the obseruing that there are certaine sins that are certainly knowne to be sins yet while the strength of tentation is vpon the Saints they partake very much of the concealement of secret sins For the same lust and corruption that preuaileth vpon the Will of a Saint to do so great a sinne against which his Will was determinately bent and resolued casteth also very commonly a mist on the vnderstanding of the same Saints that the thing formerly appearing out of measure sinfull now doth not looke like a sinne for the flesh hauing darkened the vnderstanding for a season that appeares not in the shape and odiousnesse of sinne to the flesh which most plainly and euidently appeares sinfull being seene by the spirit And therefore a Saint after a great sinne when he comes truely to discerne it is like a man awaked awaked I say out of a slumber of the flesh wherein his eyes were closed and hee saw not sinne to bee sinne and awaked into the light and sight of the Spirit by which alone a man spiritually discerneth So Dauid had neede of a plaine similitude to conuince him of a sinne that was in it selfe plaine enough but no doubt by lust so couered and hid from appearing in the true shape of sinne that before this discouery which awaked the Spirit in him he had not the full and true sight of the odious and vgly face of his sins Briefly Vzzah who dyed in his sinne was saved or damned I thinke no man will be so cruell as to say he was damned wee see he had a good affection to the Arke of God and no doubt a good loue to God for whose sake he loued the Arke but his good loue was ill managed the wrath of God came vpon him because hee serued that God in an ill manner whom no doubt he loued with a good zeale and affection Now if Vzzah was saued by this Doctrine he must actually repent of this sinne which was so mortall to him But first wee reade of no such actuall Repentance and next the suddennesse of the stroake may seeme to preuent it But on the other side if he did actually repent then may any Saint else be thought actually to repent and so this question is againe needelesse as before was proued to be absurd And surely he which gaue Iezabel that sedu●…d the seruants of God a space to repent may be thought to be at least as gracious to the spouse of Christ his Saints and members euen to giue them this space to repent to whom wee know he hath giuen the grace to repent If they doe now reply are Saints immortall having sinned I answer by asking againe Was Iezabell immortall when God gaue her lpace to repent Besids no death can prevent Gods mercy God knowes the time of his Saints and if Sparrowes fall not to the ground without Gods prouidence much lesse doe Saints God hath the time of Saints in his hand and the same God hath also Grace in his hand and therefore nothing can hinder him but that he may prevent the time which he hath in one hand with the grace which he hath in an other Yea as he is the Lord both of life and grace so is he of tentations Therefore as hee can command time to stay and grace to hasten so also can he command tentations to take what time he pleaseth and can make them to keepe what distance he will to the last time of the Saints Yet I may adde further and I thinke that Arminians can hardly disproue it If a Saint haue in him the grace of Repentance which would bring forth the Act of Repentance if it had time it were somwhat strange that a Saint should be damned not for want of grace but only for want of time Now the remaining grace of Repentance after the fall of Saints apeares before in Dauid Hezekiah and Peter who readily repented vpon their summons And even Bertius himselfe confesseth that neither Dauid nor Peter in their falls did wholly loose the Holy Ghost Thirdly this question is grounded on the Popish distinction of sins mortall and veniall A distinction which Doctor Francis White in his Orthodoxe hath with sound reasons and allegations mightily battred There it is said by him That concupisence is as verily sinne as Adultery And that there is a plaine Commandement against it now the breach of any Commandement especially the body of it must needes be mortall So when a man couets his neighbours wife yeahis neighbours Oxe hee hath mortally sinned Herevpon appeares a diuers fault and mischiefe of this question or obiection First a man is in perpetuall feare torment because such lusts do so often arise in him Secondly this obiection hath but onely vanity or nothinges in it For it is an argument raised out of nothing and nothing in the hands of the creature will make nothing The distinction of sins into veniall and mortall is nothing for euery sinne is mortall Death runs along with the whole breach of the Commandements Cursed is hee that continueth not in all things which Deut. 27. 26. are written in the booke of the Law to do them Now if the curse and wrath of God bee annexed to the breach of any part of the Law surely the breach of any part of the Law makes a man subiect to wrath consequently Rom. 8. 23. to death For the wages of sinne euen of all sinne without exception is death Now if all sinne be mortall and the mortalnesse

that is stronger then hee And indeed this is the very cause of our ouer comming if we beleeue S. Iohn Because 1 Ioh. 4. ●… hee that is in vs is greater then hee that is in the world Therefore Gods constant loue is still to bee lookt vnto as the only cause of our safetie which keepes our wills by grace against these ouer-mightie enemies and wretched were wee if our wills were put to keepe themselues by grace For then if we were but as Adam these principalities and powers would prevaile with vs as with Adam especially having a body of sinne about vs which hee had not But the only cause of our standing against these principalities vnder whom Adam fell is the constant loue and purpose of God By that as S. Paul saith We are more then 2 Cor. 1. 21. conquerours and thence it is that Principalities and Powers cannot separate vs from the loue of God And as by this constant loue of God we are constantly and safely preserued from separation and Apostasie so let our constant saftie ever acknowledge this constant loue and purpose of God to bee the cause of it But both this safetie and the cause of this safetie the teachers of Apostasie doe denie so robbing God of the glory of mans stabilitie and robbing man of the safetie and stabilitie which hee hath from God Finally that yet wee may know our selues to be fully and finally safe the blessed Apostle is not contented to speake of safetie from separation and Apostacie onely in the present time but he denies Apostacie beth by future things and in the future time Nor things present nor things to come c. shall bee able to separate vs from the loue of God Behold a finall and full perseuerance in safetie for things present cannot separate vs and things to come shall not be able to separate vs yea no other creature that is nothing can separate vs and therefore not the Arminians A third way by which our Church in this Article doth teach Certaintie of Saluation is this shee saith that the consideration of Election doth establish in the Saints a Faith of their saluation to bee enioyed through Christ. For the Saint finding in himselfe the mortification and vivification of the Spirit hence ascendeth vp to the knowledge view and consideration of his Election and from this constant Election hath a stable and sure Faith that hee shall enioy eternall saluation in Christ. Now from hence plainly issueth this argument That saluation is certaine whereof there is an established Faith But there is an established Faith of the Saluation of of the Saints Therefore the Saluation of the Saints is certaine The first proposition cleareth it selfe by its owne light For there is not an established Faith of vncertaine and fallible things but of certaine Yea if there were no other word but the word of Faith this Faith presumeth and p●…esupposeth a certaine and infallible truth for the obiect of it and consequently in this place a certaine and infallible saluation of the Saints The second proposition is raysed plainly out of the words of the Article For the consideration of Election is there said vpon the view of Sanctification to establish a Faith of Saluation to be enjoyed Wherefore I may conclude in the words of the ninth Article There is no condemnation to them that beleeue and are baptized Which the Article of Ireland thus resembleth Howsoeuer for Christs sake there be no condemnation Num. 34. to such as are regenerate and doe beleeue The first of which is a position of our Sauiour They that beleeue and be baptized shall be saued They Mark 16. 16. are not onely now in the state of Saluation but they shall hereafter be saued for hee that beleeueth shall not Ioh. 5. 24. see condemnation And the other resteth on the saying of Saint Paul who saith that to the Saints there is no condemnation For the Law of the Spirit of life which Rom. 3. is in Christ Iesus freeth a Saint from the law of sinne and death Now if a Saint bee free from death who can make him a bondslaue of death This were flatly to affirme that which the Apostle denyes both here and else-where Wee haue not receiued the spirit of bondage to Rom. 8. 15. feare againe but the spirit of Adoption by which wee cry Abba Father And if a sonne then no more a seruant Behold Saint Paul saith wee haue not receiued the spirit Psal. 46. 7. to feare againe who then dares to put vpon the Saints a spirit of bondage to feare againe and Saint Paul saith by the Spirit of God If a sonne then no more a seruant And how dares flesh and blood to say if a sonne yet againe a seruant But let vs stand fast in the libertie wherewith Christ hath made vs free neither let vs againe be intangled with the yoke of bondage Let vs say with Saint Paul once a sonne and no more a seruant once a sonne and a sonne for euer And indeed Christ himselfe saith That a sonne abides in the house Ioh. 9. 35. for euer onely let vs remember that therefore we are deliuered from this feare and house of bondage That Luk. 1. 74. being deliuered from our enemies wee might serue God without feare In holinesse and righteousnesse before him all the dayes of our liues Our safety is giuen vs mainly 1 Ioh. 3. 3. for an incouragement to holinesse For hee that hath this hope purgeth himselfe as God is pure And now that it may appeare that I haue not wrested a priuate sense out of these publike Articles let vs see whether the same truth hath not beene publikly taught by others There is a worke formerly alledged which hath this Title The Faith Doctrine and Religion professed and protested in the Realme of England and Dominions of the same expressed in thirtie nine Articles the said Articles analysed into propositions c. This worke was made by a Chaplaine of Doctor Bancroft late Archbishop of Canterbury and to his Grace Dedicated But it is well knowne Arch-bishop Bancroft did not fauour any Puritanicall or Schismaticall Doctrine neither is it to be thought that his Chaplaine would or durst offer any such vnto him Neither is it to be beleeued that he would be so shamelesse as to say to the same Arch-bishop in his Dedicatorie Epistle That these Propositions shee that is the Church of England publikely maintaineth if there had beene any Puritanicall Doctrine maintained in them Now this Writer hauing raysed a Proposition vpon these words of the seuenteenth Article constantly decreed he inferreth Wander then doe they from the truth which thinke That the Regenerate may fall from the Grace of God may destroy the Temple of God and be broken off from the 〈◊〉 Christ Iesus The same Doctrine is proued by other Articles more plainely and punctually vnfolding what was in the former Articles truly and really contained though not so manifoldly

of sin be the reason of the incompatibility of grace and saluation then euery sinne and breach of the Law is incompatible with grace and so a Saint may fall from the state of Grace many times in a day and many times in a day he had neede to be againe regenerated But on the other side if they will allow Grace to stand with mortall sinne in the breach of one Commandement as the tenth they must bee forced to allow it likewise in the breach of another at least if they will allow Grace to be compatible with the mortall breach of one halfe of a Commandement they may be inforced to allow it in the breach of the other halfe For mortalnesse of sinne being the cause of incompatiblenesse with Grace this mortall sinne running all along through the whole breach of the Commandement the effect of incompatibility must needes runne along with it throughout the whole breach of the Commandement Or else as Grace may stand with the breach of one halfe of the Commandement so may it stand with the breach of the other halfe except men will stint the Grace of God and say it cannot reach home to ouercome the whole breach of a Commandement especially one of the second Table as that of Adultery which is vsually reckoned one of their mortall sins Yea it were fit that these ●…inters of Gods Grace should giue vs a Table of all the breaches of euery Commandement and then put downe their finger iust on the place where the breaches leaue to be veniall begin to be mortall This seemes very necesary for the full discerning of a matter of so great consequence and concernment as falling from the state of grace for without this knowledg a man may fall from the state of Grace by some sin which he knowes not to be mortall and then forgeting it or neglecting it there is an end of him he must be damned for euer But to make such a Table by Scripture is altogether impossible and without Scripture it is vaine and friuolous How much better were it to say with the Scripture That in the Iustice of God sin life are incompatible euen any sin with life eternall But by the Grace of God sin and life are not incompatible for God in his Saints leaues euen now a remnant of the body of sin Rom. 7. 8. that often leades them captiue to the Law of sin and yet at the same time there is the Spirit of life which is in Christ Iesus freeing them from an absolute reigne of sin death There is a remainder of the old Adam a seede of the new Adam and the motions yea single acts of the old remainder doe not kill the whole immortall seede of the new Adam As one action doth 2. Pet. 1. Pet. not make a habit so one action doth not destroy a habit especially these infused habits which are grounded in a godly nature and an incorruptible seede But that I may shew them the cause of their mistaking which is the way to remidy it I giue them to vnderstand that their error come from hence because they do not weigh these things in the Balances of the Sanctuary They do not weigh spirituall things with the weights of the Spirit For it in these vpright Balances they did weigh sinne and grace together they should finde that in the old man there being buds and leaues and fruits of sinne sinfull thoughts words and actions and the like in the new man the buds and leaues and fruits of sinne cannot ouer weigh more then the buds and leaues and fruites of grace but it is a reigne and whole body of sinne that must counter poyse and equall a reigne and body of grace More plainly thus one particular sinne may preuent and cut off for the time some act of grace which should haue preuented it but one act of sinne doth not cut of and expell the whole new man and body of grace The whole seede and roote of Grace is not digged vp but by a whole body and reigne of sinne and indeede this whole reigne of sinne is absolutely a sinne which the Regenerate cannot commit There are diuers places that confirme this in the Scripture yea diuers places in S t. Iohns first Epistle I take notice of one Whosoeuer is borne of God doth not comit sinne for his seede remaineth 1. Ioh. 3. 9. 1 Ioh. 5. 4. 1●… in him and he cannot sinne because his seede remaineth in him A regenerate man wee know can sinne actually but he cannot sinne in the full seruice of sinne and euen our Sauiour himselfe interpreteth the committing of sinne for the seruice of sinne Whosoeuer committeth Ioh. 8. 34. sinne is the seruant of sinne But this seruice of sin and the seede of God are incompatible and therefore the seede of God still remaining in the Regenerate which the Apostle affirmeth this raigne of sinne cannot stand in them with it So are the Regenerate still safe while single actuall sinnnes do not destroy the whole seede of Grace but onely a whole seruice of sin from which the Regenerate are preserued by the seed of God that remainet●… in them Briefly a remaining seede is neuer lost neither by actuall sinnes which are committed which do not ouer weigh and preuaile against it not by a body of sinne which the seed of God remaining for ever excludeth And hereupon in the second place these men may also plainly perceiue their error in saying that a Saint by some actuall sinne is in the whole state of damnation For the seede of God remaining in the Regenerate hee cannot be wholly in the state of wrath and damnation for there is something in him with which God will not be angry euen the remaining seede of God But you will aske me perchance Is not God angry with sinne Yes and very angry with a very great sinne but yet his whole wrath doth not arise when there is a seede of Grace that abaites the wholenesse of his wrath Therefore let vs againe set vp the balances of the Sanctuary and as before wee laid the whole seed of Grace in one balance against one single sinne in the other balance so now let vs lay the seede of Grace together with some single sinne in one balance and the whole or full wrath of God in the other And let vs withall know that our mercifull Father looketh vpon these balances through his beloued Sonne Christ Iesus and then wee shall soone find that single sinnes ioyned with a seede of Grace will not draw moue and counter weigh a whole and intire wrath God beholding a Sonne of God though with some sinne through that first Sonne in whome he is well pleased doth not suffer his whole displeasure to arise vpon him There are drop●… of wrath as Hierome Hier. in Ezech. li●… 1. cap. ●… note and there is a not wrath Psal 6. And there is a who●…e displeasure Ps 78. 38. Now these drops of