Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	mortal_a	sin_n	venial_a	6,152	5	13.8485	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17306	A plea to an appeale trauersed dialogue wise. By H.B.	Burton, Henry, 1578-1648.	1626 (1626)	STC 4153; ESTC S106969	84,171	122

speech of the Appealer you giue mee occasion to call to minde a flat contradiction of his in that place to what he had said before cap. 2. his words as I remember bee these Doth Arminius ●●intaine touching finall perseuerance that sometime the called and elect of God the chosen ●●●s and iustified by faith such as Peter was though they doe full totally for a time shall yet recouer necessarily againe and not fall away finally or for euer If this be Armenianisme and so his conclusion then therein he to wit the Appealer holdeth with Arminius Yet in his foresaid forth Chapter hee contradicts himselfe and saith that the recouery of such is possible not certaine and necessary Is he such an enemy to perseuerance as himselfe will not perseuere longer in his owne opinion Or rather will he be an Arminian by holding with Arminius a totality of the elect falling from grace for a time with a necessuit of their recovery than an orthodox Christian while he alloweth onely a possibility but no certainty and necessity of recouery Oportet Appellatorem esse memorem But for the Appealers two instances of Dauid and Peter I deny that they fell totally Fall they did both and that fearefully yet not totally Neither of them Is there no other kinde of fall not a third yes there is a fall whereby a man gets some hurt in a limbe as Mephebosheth did and there is a fall whereby a man breakes his neck as it befell old Eli and there is a fall wherein a man is strucke stone dead for the time as befell 〈◊〉 Now if by Elies break-neck fall may be exemplified the finall falling away and by Eutychus his fall the totall falling for the time why not as well by Mephebosheths fall may we conceiue of such a fall of Gods Saints as whereby they may bruise or breake some limbe and not necessarily with Eutychus so to fall from the third lost as falling totally to be strucke stoned ad or with Eli to breake their necks by falling away finally and irrecouerably as Lucifer that fell from the third heauen Now we say that the fall of Dauid and Peter was like that of Mephibosheth whereby they did breake or bruise a limbe the fear whereof they might carry to then graue though by Gods ●yle and wine of grace and mercy they were ●f● soonees receiued and recouered Againe a member brused or broken or put out of ●oynt ceaseth not instantly to be a member of the body nor is it by and by cut off from the body vnlesse it be incurable and endanger the whole Immedicabile vuln●● ens● reeidendum est ne part sincera trabatur as that incurable sinne against the holy Ghost and that committed with a high hand with a full concent and malicious contempt of the blood of the couenant c. as that Heb. 6. which sinne is impossible to be renewed by repentance such a grangreend member is cut off Now Dauid and Peter were the members of Christ they were wounded by a greeuous stroake of sinne yet such as was curable and so during the maladie they were not cut off from Christs body but still continued members though sicke for the time not totally fallen or cut off The Prophet Dauid himselfe inspired by Gods Spirit sets downe a notable and manifest difference betweene fall and fall hee saith of the righteous of the ●●stified by faith of the elect Though he fall he shall not be vtterly be cast downe for the Lord vpholdeth him with his hand Though hee fall therefore the righteous may fall yet though he fall he shall not be vtterly cast downe therefore he shall not fall totally or finally not totally for that is to be vtterly cast downe for the time at least Not finally for that is to be vtterly cast downe to wit for euer But if by beeing vtterly cast downe the Appealer would haue not the totall fall meant but the finall let him remember that as he saith in one place he is of the minde with Ar●imius that the elect may fall totally from grace for the time so he saith in another that their recouery is possible not certaine and necessary Contrary to Dauid here who saith Hee shall not be vtterly cast downe not finally fall away if the Authour will restraine it to that but he shall certainly recouer And he adds a strong reason For the Lord vpholdeth him with his hand If the Lord vphold him with his hand then how can he either fall finally or yet totally which in either were to be vtterly cast downe The manner of speech seemes to be taken from a father holding his sonne in his hand and to 〈◊〉 his childe see his owne weaknesse to make him vse the more warinesse for the time to come suffers him to fall yet so handles the matter as with his hand he preserues him ●rom being vtterly cast downe And as Lyranus saith on this place Huius autem manus suppositio est diuinae gratiae conseruatio th● putting vnder of Gods hand is the preseruation of diuine grace Obiect But some will obiect that according to the same glosse of Lyranus in that place this fall is meant of a veniall sinne not of a mortall such as Dauids and Peters sinne was To which I answer first that the word for fall in the originall signifieth such a fall as when a man falleth prostrate or flat vpon the ground not to slip as men account of a veniall sinne but to fall downe all along And for veniall sinne we know there is no sinne committed by any servant of God but through Christ vpon repentance it is veniall yea Dauids sinne and Peters sinne for they were both pardoned And veniall is that which may be pardoned And there is no sinne be it never so small in mans conceit but it is mortall deserving death eternall As Adam sinne in eating the forbidden Apple which to a carnall mans conceit might seeme to be but a veniall sinne as the Pope accounted it in comparison in stealing of the his Peacocke But first for Davids sinne it was grievous indeede yet sinne is to be weighed not so much by the Act of the sinne as by the affection of sinning Dauid and Ahab both committed the like sinne of murther the fact was the same but not their affections Ahab sold himselfe to worke wickednesse Dauid not so Ahabs humiliation procured the delay of his punishment onely not the remouall of his sinne Deus d●stulit paenam non abstulit culpam But Dauid vpon his peccani heard The Lord hath put away thy sinne Saint Chrysostome compareth Dauids case in lusting after Bat●sheba to a sea-storme fore afflicting the Martiners for the time so that he suffered a vehement perturbation of his passions during the temptation not knowing well what he did though his brittle Barke of carnall lust and humaine frailtie went to wracke yet the gulfe of a