Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wonder_n	world_n	wound_v	24	3	7.7658	4	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

to the Elect ONEly and that according to the counsil will and intention of the Father and this Master Baxter had under his view when he exprest so much wrath against Tilenus and therefore he confutes himself with this Confession They do indeed assert Art 2. Sect. 8. That it was onely the Elect that God the Father intended by the death of Christ effectually to bring to faith justification and salvation which is the same Doctrine with that of Election before mentioned Who ought Master Baxter this shame to betray him to this incogitancy The same Doctrine with that of Election before mentioned Why was not that Election of some certain culled out Persons as the Synod declares So we see what Master Baxters Universall Redemption comes to His Redeemed All are no more then his Elected All 't is an All in respect of kindes not of Persons But Christ is theirs to be sute according to the most Free Counsil gracious will and intention of God the Father So saith the Synod and this Master Baxter will subscribe to when he is Disputing against Tilenus though when he gets into the Pulpit he declares this to be a Doctrine of an ill influence for he saith Christ and salvation are made light of because of this disjunctive Presumption either that he is sure enough theirs already Making light of Christ pag. 21. and God that is so mercifull and Christ that hath suffered so much for them is surely resolved to save them or else it may easily be obtained at any time if it be not yet so Is it not the expresse Doctrine of the Synod and Master Baxter that Christ is sure enough the Elects and that God and Christ are resolved to save them and that this will most infallibly be obtained at God's time if it be not so yet This disjunctive presumption which he preacheth down in his Church he disputes up in his Closet And though when he is conversing with his papers inter Adversaria and drawing Diagrams concerning the Divine Decrees his good wits jump with the Synod and tells us The Father intended by the death of Christ effectually to bring to Faith justification and salvation none but the Elect yet when he hath his Crown which is his crowd of Auditors about him he forgets himself and if not his love to truth his zeale to souls transports him into other language much more patheticall then this Doctrine will allow of For thus he addresseth his exhortation to them Ibid. pag. 29.30 Beloved hearers the office that God hath call'd us to is by declaring the glory of his Grace to help under Christ to the saving of mens souls I hope you think not that I come hither to day of any other Errand The Lord knowes I had not set a foot out of doores but in hope to succeed in this work for your soules I have considered and often considered what is the matter that so many thousand should perish Now the man is in a rapture and hath quite forgotten his Decree of Reprobation when God hath done so much for their salvation and I find this that is mentioned in my Text Mat. 22.5 But they made light of it is the cause It is one of the wonders of the world that when God hath so loved the world as to send his Son and Christ hath made a satisfaction by his death sufficient for them all and offereth the benefits thereof so freely to them even without money or price that yet the most of the world should perish yea the most of those that are thus called by his word Is it one of the wonders of the world that Gods eternall and immutable Decrees concerning them should be executed Why here is the reason saith Master Baxter when Christ hath done all this men make light of it God hath shewed that he is not unwilling but your Synod hath shewed otherwise and Christ hath shewed that he is not unwilling that men should be restored to Gods favour and be saved but men are actually unwilling themselves God takes no pleasure in the death of sinners but rather that they return and live Ezek. 33.11 How came he then to reject them upon Adam's sin and deny them Grace sufficient unto salvation as you teach But men take such pleasure in sinne that they will die before they will returne The Lord Jesus was content to be their Physitian and hath provided them a sufficient plaister of his own blood but such as his Father intended should not be effectuall by your doctrine but if men make light of it and will not apply it which your Party confess they are not inabled to do what wonder if they perish after all This Scripture giveth us the reason of their perdition It is a most lamentable thing to see how most men do spend their care their time their pains for known vanities while God and Glory are cast aside and a little after Oh how should we marvell at their madnesse and lament their self-delusion who preach such contradictions Oh poore distracted world ● what is it that you run after and what is it that you neglect If God had never told them what they were sent into the world to do or whither they were going or what was before them in another world or what Decrees had past to shut them up under sin and deny them the Grace of Faith and Repentance according to your Disputations then they had been excufable but he hath told them over and over till they were weary of it This is Master Baxters preaching vein by which his vulgar flock would be ready to flatter themselves that they had their Teachers warrant to be confident that God doth earnestly intend the salvation of them all But when this pang of soul-saving zeal is over that he gets into his Polemicall strain then he disputes them out of all their hopes again for thus he proceeds If this Tilenus think that God intended the justification and Salvation of all by Christ it 's absolutely or conditionally Here I wish Master Baxter had positively spake out what it is that God intends them whom he calls the Reprobate or Non-elect if not their Justification and salvation then I know nothing else it can be but their greater condemnation and then sure he is unwilling they should be restored to his favour which is opposite point blank against Master Baxters popular exhortations But if God intended their justification and salvation absolutely they shall be saved saith Master Baxter which no Christian that I know believeth Tilenus as little Christian as you make him is of This Faith too and therefore he saith God intended this but Conditionally But then Master Baxter tells us The rigidest Anti-Arminians even Doctor Twisse doth over and over grant it you and I thank him for nothing of Justification and salvation that Christ died to procure this Common Grace that men shall be justified and saved if they will believe The Reader perhaps may be amused

can never fall from it finally or totally notwithstanding the most enormous sinnes they can commit This also saith he is in his own abusive language and not in theirs whose words concerning falling away are Quod quoad ipsos c. that is In regard of themselves it not onely full easily might but doubtlesse would come to passe yet in respect of God it cannot so fall out since neither his Counsell can be changed nor his promise faile c. 1. I desire the Reader to take notice that this Pretending Vindicator of the Synods Doctrine professeth in his confession of Faith That he cannot subscribe to foure of their Canons upon this Head of Perseverance 2. The Synod acknowledgeth that the Faithfull sometimes by Gods just Permission are carried away into grievous and heinous sins which the lamentable falls of David Peter and others of the Saints described unto us in the Scripture evidently shew Art 4. Art 5. They say Now by such enormous sin they greatly offend God incurre the guilt of death grieve the Holy Spirit break off the exercise of faith most grievously wound the conscience now and then for a time lose the sense of Grace Yet Art 6. they say That God who is rich in mercy according to the unchangeable purpose of election doth not wholly take away his holy Spirit from them no not in their grievous slips nor suffer them to wander so far as to fall away from the grace of Adoption and state of justification And Art 8. By Gods free mercy they obtain thus much that they neither totally fall from Faith and Grace nor continue to the end in their falls and perish Is not this the same Doctrine that Tilenus charge them with to a very tittle Where then is the Fiction or abusive language Did it fall from Tilenus or Master Baxter He could not choose but see these clear assertions for those cited out of the eighth Article usher in his Quoad ipsos and there was something in it that he slipt over them and would not direct us to the place quoted by himself But 't is usuall with these men willfully to mistake or wave the true state of the Question * The Question is An vere Fidelis ad quem in fide conservandum Deus a parte sua facit quantum salvâ aequitate facere potest à vera fide excidere possit and we have reason to suspect that it is upon design when men use such Artifice to lead honest Passengers out of the right way And so it is here For what is the meaning of Quoad ipsos indubiè fieret What I That in regard of themselves they would undoubtedly fall away 'T is impossible † If his Apostasie cannot happen in respect of God much lesse in respect of man for if God will so invincibly preserve him in the faith man cannot hinder him For quoad ipsos take them in themselves and they are not up they are low enough if you consider them without God Qui jacet in terram non habet unde cadat But to make the impertinency of that distinction Quoad ipsos more evident I shall give you an illustration of it in this example Suppose a man being to play a prize for his life upon a Stage erected to that purpose his friend should come to one who pretends to understand exactly the strength and structure of the work and demand of him whether his Friend who is to venture his life upon that Stage might not possibly fall thorow it should he return this answer That in regard of the ponderosity or weight of his own body which hath a naturall tendency to the Center he might fall thorow but in regard of the strength and stability of the Stage made on purpose to support him it was impossible Would you not think this a very impertinent and ridiculous distinction in answer to a serious Question touching a man's especially if it were eternall safety Yet such is the distinction † Which turns sensum compositumin sensum divisum here used by the Synod and repeated as an excellent Save-All by M. Baxter Why I divide a man from communion with Almighty God and take him off the stage and supports of his Grace design'd to buttresse and prop him up and the man is not so much as upon his leggs he is at least as low as Adam laid him and then in that capacitie it is ridiculous to ask Whither he cannot fall The Question here is whether a man as he is set actually upon the stage in the state of Grace can fall away finally or totally A clear Categorical Answer might be given in one single syllable Affirmatively or Negatively Ay or No. Let us therefore have the truth uttered roundly and clearly and away with all equivocations and trifling distinctions that serve for nothing but to palliate a bad Cause and amuse the Reader casting a mist before his eies that he may take no notice of the absurdity that follows the opinion we have espoused But as Master Baxter goes on because Gods purpose is unchangeable c. therefore necessitate consequentiae at least you must confesse your selves that it follows that the Elect must necessarily persevere and so there is a Logicall or Morall impossibility of their Apostasie A consequent Necessity of Perseverance which is inferred from Gods Foreknowledge of it we shall not deny you We know of no inconvenience much lesse absurdity that will follow it because that Necessity doth no way infringe but suppose the vitall operation of the will freely determining it self by the assistance of Grace ab intrinseco and so makes Perseverance a duty considered as future in Gods Foreknowledge but such a Necessity as follows from an Absolute Decree and that determining Grace which flowes from it we deny because that Necessity in order of Nature and Causality is Antecedent to the operation of the will and doth according to your Doctrine irresistibly effect it and so turns Perseverance into an Absolute free Gift of God in stead of being a free duty of man And 't is this you contend for and not the other onely for in your Account of Perseverance you say Pag. 36. 37. 1. We must distinguish between an Impossibility in re and extra rem or à causis intrinsecis or à causis extrinsecis or else accidentall It is possible you say that true grace be lost if you speak of a possibility à causis intrinsecis de natura rei that is the Habit and subject together But it is impossible that it should be totally and finally lost if you also respect the extrinsick causes And this both per impossibilitatem Consequentiae because it is not possible that these propositions should be both at once true God willeth absolutely or foreknoweth that Peter will persevere and Peter will not persevere And yet this following is reconcileable with the first it is possible in natura rei for Peter to fall away