Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	work_n	wrath_n	108	3	6.8702	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90680	Autokatakrisis, or, Self-condemnation, exemplified in Mr. Whitfield, Mr. Barlee, and Mr. Hickman. With occasional reflexions on Mr Calvin, Mr Beza, Mr Zuinglius, Mr Piscator, Mr Rivet, and Mr Rollock: but more especially on Doctor Twisse, and Master Hobbs; against whom, God's purity and his præscience ... with the sincere intention and the general extent of the death of Christ, are finally cleared and made good; and the adversaries absurdities ... are proved against them undeniably, out of their own hand-writings. With an additional advertisement of Mr Baxter's late book entituled The Groatian religion discovered, &c. By Thomas Pierce rector of Brington in Northampon-shire.	Pierce, Thomas, 1622-1691.	1658 (1658)	Wing P2164; Thomason E950_2; ESTC R210640	233,287	279

not a knowledge of them how can he single them out from all the Reprobates to practice his enmity upon them 10. His eighth Argument p. 64 65. is the worst of all as well as the last it being nothing but a presumption that all the infants of the Heathen are unavoidably damned Yet ask him what he thinks of himself and his party who are exceedingly more sinful then Heathen Infants he will tell you they are Elect and must be saved as unavoidably Mr. B. is on this pin too from his p. 144. to p. 147. But having cut them out work in * See Div. Philanth ch 4. p. 25 26. The self-Revenger ch 1. p. 22 c. and p. 32 33. other places I onely pity them in this beseeching God to endue them with grace and reason I will but briefly forewarn others against the presumption of passing judgement upon other mens souls and rudely pressing into Gods secrets God acquaints us indeed with his manner of proceeding in certain cases as with those to whom his word is preached but of his dealing with others we are not qualified to judg un less as far as we are led by general rules out of Scripture As for example He hath no pleasure in the death of the wicked He doth not afflict willingly nor grieve the children of men He is a God ready to pardon swift to shew mercy and slow to wrath His mercy is over all his works His Commandments are not grievous The soul that sinneth it shall dye The son shall not dye for the iniquity of the Parents God requireth according to what men have not according to what they have not He condemns not any man for not seeing to whom he never gave eyes or who never had light whereby to see He condems not the deaf for not hearing the Gospel nor the tender Infant for not comprehending it whilest it is near And how he will be pleased to deal with others who are under the same Impossibility for want of preaching he hath no otherwise told us then by parity of reason that many are saved by Christs name who never heard it and by his merits who never heard of them I say not these things as if the interest of my cause were concerned in it I am sure it is not For if all the Heathen are damned for their unbelief then am I still in the right it is not because Christ is not offered but because they will not accept And if they that are redeemed are so conditionally then what can hinder us from believing especially since God hath so often said it that the Heathens also were redeemed as well as Christians And may it for ever be kept in mind for many great and weighty reasons that 't is not knowledge but practice to which the promises are made Sect. 4. How they strengthen Socinianism who contract the benefit of Christs death Mr. W. spends his remaining papes in a pretended Answer to Objections in two of which I am concerned The first beginning p. 71. I have already shewed to be destructive to what he had positively delivered p. 19. Or if his p. 19. is owned by him it is just as destructive to his p. 71 72. so I refer him to what I have said c. 1. sect 2. p. 4 5. But because Mr. B. on the same * ch 3. p 84 85 86. subject doth also speak the same sense if it is sense to say that all and every man doth signifie very few in respect of all and that the whole world notes the lesser part onely I will adde a few things to deliver them both at once from the present thraldom they are in 1. Socinians and Presbyterians compared 1. If the world and the whole world shall be permitted to signifie the little flock onely and not the Universe of men a way is opened to the Socinians to persist in their course of robbing the Church of those Texts which we alledge for the proof of Christs Divinity One of the clearest Texts we have is Joh. 1.10 The world was made by him Here by the world say the * Volkel lib. 5. cap. 10. p. 446. Socinians is not meant this Fabrick of Heaven and Earth not yet the Universe of men throughout the world but the state of Bliss in the life to come which the Man Christ Jesus hath purchased for us And they have more to say for it then the Presbyterians for their Whimsey because the Apostle doth call that future state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come Heb. 2.5 but he never useth the word World to signifie onely the Elect. Nay as the Learned Daille doth acknowledge who is farre from being an Arminian whensoever the VVorld in Holy Writ doth not signifie Mankind it clearly signifies the greater and † Non solet Scriptura mundi nomen in figurato sensu absolutè positum in bonam sed in deteriorem partem usurpare Dallaeus in Apol pro Duab. syn part 1. p. 16. worser part Nay Mr. Daille * Id. ib. p. 17. gives this for the first and chief reason why Camero and Amyrald and other eminent Protestants did depart from their brethren the Calvinists in this particular and chose rather to submit to the plain Tenor of the Scripture as it was ever understood by the Primitive Church Besides he gives notice to Spanhemius * Aperitur audacibus ingeniis licentia quoslibet sensus divinis verbis affingendi quae omnia pro libitu invertent ad peregrinas significationes detorquebunt si nobis hoc ipsi permiserimus ut mundi nomen simpliciter positum pro solis electis sumamus sensu ut quivis videt planè allegorico apud hominum sive Judaeorum sive Gentilium Scriptores nove atque inaudito Id. ib. p. 16. that if we suffer our own selves to understand the world of the Elect onely a trick never heard of saith Daille from any Writer in the World whether Jew or Gentile we shall encourage the bold and licentious people to make God's word a Nose of Wax and forge up on it what sense they please 2. Received Rules for the interpreting of words and ending controversies 2. Mr. W. doth confesse p. 72. and Mr. B. p. 84 85. 1. That we must not recede from the literal sense of Scripture when it will agree with other Scriptures And 2. That Scripture-Phrases must be interpreted according to the nature of the matter expressed by them The former of these two I shewed * See D. Phil. ch 4. sect 26. p. 31. so plainly that neither of these brethren have offered any thing against it and so they confesse in equivalence that in the literal sense of those expressions all every the whole c. the Texts I cited are to be taken Then for the later it is evident that the matter of Christ's procuring a salvability for all without exception is of a † See the Sinner Impl. part 2.

contradicting to the Oath of God who swears he wills not the death of a sinner Ezek. 33.11 Thirdly 't is no less then blasphemously to infer that the narrow knowledge of man is more extensive then the knowledge of God For man doth know many things which he doth not will or determine whereas God saith Mr. B. with his Condisciples and Predecessors never knew any thing in the world but what he willed and determined nay which is yet a greater madness that he never knew or could know any thing but because he willed and determined its future being Fourthly 't is repugnant to the common Rule by which his own dear party are wont to be guided at other times to wit that the Will doth necessarily follow not go before the practical Judgement of the Intellect or Understanding Sect. 11. Not many lines farther 1. Mr. B's positive Doctrine of Gods ordaining all sins both original and actual he forgets himself thus As for future moral evil things whether original or actual sins God foreknew them all in the same moment of Eternity because even then he did by his permissive and ordinative will determine that they should fall out p. 22. Here let him distinguish that his just meaning may appear Does he mean Gods ordering onely of all sins or his ordaining them also If so then it is blasphemy if not so it is contrary to the Assemblies Catechism and Confession of Faith too and as contrary to himself For it is said by that Assembly that God by the counsel of his own Will did freely and unchangeably * Assem Confes of Faith c. 3. Artic. 1. ordain whatsoever comes to pass And again say they He hath † Assem short Catech. p. 158. Edit Lond. 1656. fore-ordained whatsoever comes to pass Thus the Assembly of Divines And Mr. B. himself affirms Gods Praescience to be subordinate to his Decree both in the moments of Time and Nature p. 23. l. 5. Agreeable to which is the Pulpit-Doctrine of Mr. Case This is the ⁂ M. Case his Sermon Intituled The vanity of glorying in the flesh p. 58. plot of Divine Providence which he hath been * contriving from the dayes of Eternity the miscarriage of the first Covenant was not of improvidence but of * ordination But Doctor Twisse and Mr. Whitfield will have it thus † Non tantùm voluiss● Deum ab aeterno dicimus sed conformiter ita operatum esse in tempore totum negotium ita administrasse ut revērâ peccaret Adamus Vin. l. 2. p. 27. cited by Mr. W. in Ext. of D. Prov. p. 10. God did not onely will the sin of Adam from Eternity but conformably to it did so work in time and so administer the whole business as that Adam might or should really or effectually sin Mr. W. approves of this extremely and translates it so as to leave out the word whole which is in the Latine of great Importance and renders reverâ by certainly by which he meant unavoidably if he meant at that as at other times Thus we see 't is the Doctrine of Mr. B. his Brethren and his Masters also that God ordained all sins both original and actual and that he foreknew them because he foreordained them 2. By this the Reader may judge 2. Mr. B's Nonsense added to Blasphemy what sense he puts on the word Permissive when he adds Ordinative to it for explication If the man should have said that the world was created by Gods permissive and ordinative will he had onely spoke non-sense and had but moved his Readers laughter Whereas in saying that original and actual sins were determined to fall out by Gods permissive and ordinative will he adds blasphemy to non-sense and cannot but stir up his Readers wrath Sect. 12. In his c. 3. p. 55. he hath done a stranger thing then when he denied his own hand 1. Mr. B's self-contradiction in denying and yet affirming that he maketh God to be the Author of sin because he denies what he hath printed to wit that he pleaded for a literal sense of those Texts of which he now at last saith That God according to the letter of many of those Texts seems to be made a moral cause of sin as sin p. 55. Yet in his Corrept Corr. p. 69 70. he did heartily plead against me for my charging those men with too literal Expositions of such Texts that the sense of Scripture was but one Look back on Sect. 7. of this Chap. and on Sect. 2. Num. 3. and that the Grammatical and withal jeered me for teaching him to recede from the words and to approch nearer unto the genuine sense ending his jeer too with credat Judaens apella non ego all which he now denies to my great amazement 'T is true indeed he added these words Where the Letter is not plainly metaphorical typical or contrary to some other plain places and the clear Analogy of Faith all which condemns him so much the more because he said this of other Scriptures like Mr. W. which say that Christ did taste death for every man and the like but not of those Texts whose Grammatical sense he there defended For he referred to the Texts reckoned up by himself p. 103. and what should they be but Mat. 20.28 26.28 Heb. 9.28 Rom. 5.18 concerning Gods mercy and love to mankind not those whose naked Letter doth seem to such as he is to make God the Author or Cause of sin So that now more then ever I admire his Conscience which would suffer him to speak so very plainly against his knowledge 2. He is convict-by his own words by the Assemblies and by Mr. W's 2. I will convince him out of his mouth for when he mentioned the Analogy of Faith did he not mean that Faith which is owned by him and his party And is it not one of the Articles of their publick Confession of Faith which I lately cited sect 11. That God did foreord in whatsoever comes to pass Doth not Mr. W. his Majorite contend most stifly for a literal sense of those Texts which he would have to make God to will and work sin p. 19. 20. and doth not that Majorite * Mr. W's Ext. of D. Prov. p. 12. elsewhere teach the people in Print that God must needs some way both will and work in the * Ibid. sin of the Act because not onely the action it self but the very pravity and deformity of it makes way for Gods glory † Ibid. p. 11. That as sin makes for his glory he hath a hand in effecting it and that * Ib. p. 44. sin by accident makes much for his glory That God did † Ib. p. 40 42. decree the sin of Adam and that his sin was therefore necessary * That God intends his Gospel should harden mens hearts and close their eyes and shut their ears and that he sends it for this very purpose Lastly doth he

of the wisest Agent even God himself that he cannot tell what he will do untill he actually doth it God worketh alwayes from eternity hitherto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even till now * Joh. 5.17 saith our Saviour and what he now worketh he knew he would work from all eternity even whilest he determined that he would work it He did not first determine and then know but determined according to his knowledge Thus far indeed the men of that way may safely speak that Gods Decree of Creation was before his knowledge of a world actually created for before a thing can be known as actually done as the actual creation of the world or the world created God must needs have decreed that he would do it But withall let them consider that we are speaking of Gods knowledge of what is future not yet in act and therefore call it his foreknowledge which contemplates what will be in the presence only of its Idea And his Decree of Creation could not possibly be before that Idea of a world to be created Man in some things hath a similitude with his maker And as a man cannot decree to make a Watch or any other piece of work before the image of that Watch is in his mind so God himself could not decree to create a world before he knew it in its exemplar and conceived how it should be and that for the reason before specified because he could not decree vagum quid indefinitum he knew not what 13. The Application to the present case and away opened to reconcilement 13. I will apply my discourse to the case in hand God must needs have decreed that he would permit sin before he could know or consider it as actually permitted But 't is one thing to know it in Ideâ or in exemplari as a thing which may be if God will and so may not be if he will not and quite another thing to behold it as actually being for this is after his decreeing that it shall be if it be such on which his decree can pass as the creating of a world and the permitting of sin but upon sinning it self the decree of God could never pass and therefore for that I must resume what I lately said that God eternally foreknew what he did not decree the being of as well as all which he did decree As he knew he would create one world so he knew he would not create a hundred As he knew he would suffer or permit us to sin so he knew he would not tempt not incite us not necessitate us to sin As he knew whilest he decreed that he would give us free-wills so he knew whilest he decreed that he would not take that freedom from them and he knew what he did not yea what he could not decree our many impious abuses which we voluntarily make of this our freedom Now let my Adversaries recount as well how far I go their way as where I leave them and for what Reasons 1. Let them consider that I say as well as themselves that in order of nature though not of time God did first decree to make or do things before he knew them as actually made or done 2. Let them consider that I leave them by adding this that God decreed nothing future before he foreknew it in Idea and foreknew but decreed not the Acts of sin such as Adultery Murder Blasphemy and the like 3. Let them consider my Reasons to name no more are these two first it is impiously irrational to make God to have decreed he knew not what and next it is worse to make him the Author or Cause of Sin Let them admit of so much as may consist with the wisedom and goodness of God And for any thing else I will not strive with them But till that shall be done I must proceed to discover their grievous failings Sect. 10. I can pass no further then the two and twentieth page of Mr. B. without observing him teaching Mr. B's unavoidable consequential blasphemy that God determined all wickedness before he could foreknow it That the things which God foreknows will have a certain futurition he foreknows them all by vertue of his own will and counsel whereby from all eternity he determines their futurition and without which he could not know that they should certainly be p. 22. First he speaks of Futurition 1. His ignorant use of the word Futurition as if he thought it signified Existence for he talks of Gods knowing what will be future whereas that which will be is future now whilest yet it is not but hereafter it will be present Had he said waterish water he had committed a less absurdity 2. Of the word Will. 2. He talks of Gods knowing by vertue of his Will as if he knew not the difference betwixt the Understanding whose proper object is truth or falshood and the Will whose proper object is good or evil good onely of Gods will and evil also of ours He might as well have said that God did will by vertue of his knowledge and indeed much better because 't is natural for the Will to follow the judgement of the Intellect The sight of the object is before the pursuit or else the pursuit is in the dark If Mr. B. had said that he sees by vertue of his hands or feet he had been less to be blamed because he had but made himself a Monster and with himself he may be bold but not with God 3. Of the word Certain 3. He talks of Certain as if he thought it had been all one with Necessary or if he knew what he spake as probably he did he hath blasphemed unexcusably For God foreknew that all the wickedness in the world would very certainly be it had not else been foreknowledge but false conjecture if what he seemed to foreknow had been uncertain and so 't is the Doctrine of Mr. B. That God could not foreknow all the wickedness in the world unless by his will he had first determined its futurition 4. Of the word Counsel 4. He talks of Gods Counsel as if he knew nothing of the word For he saith that God foreknew by vertue of his Counsel as well as Will whereas Counsel cannot be Counsel but by vertue of Knowledge In the absence of Knowledge there must be Error and Unadvisedness but consultation or Counsel there cannot be Thus his Doctrine of Decrees hath made plain English a stranger to him 5. His threefold Blasphemy besides his self-contradiction 5. But the most notorious thing in his present speech is his making God to will sin and his not allowing that God could otherwise foresee it then by decreeing its coming to pass Which first is blasphemously contradicting to the word of God who saith he wills not the wickedness of a sinner Psal 5.4 Next Look back on the eighth and ninth sect of this Chapter 't is blasphemously