Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	death_n	sin_n	wage_n	2,199	5	11.3275	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17307	The seuen vials or a briefe and plaine exposition vpon the 15: and 16: chapters of the Revelation very pertinent and profitable for the Church of God in these last times. By H.B. rector of Saint Matthews Friday-street.	Burton, Henry, 1578-1648.	1628 (1628)	STC 4155; ESTC S107076	109,578	162

that confessing there are Reprobates he would come to some more reasonable tearmes about his vniuersall Redemption But reading on to the words aboue related I was put by that hope when I saw he allowed none for Reprobates but such as by filling vp the measure of their iniquitie become thereby Reprobates But when comes a man to make vp the measure of his iniquitie Before hee dye Who can tell that Or else who dare say such a man is a Reprobate because he goes on in his sinne with a ●igh hand and repenteth not Indeed such impenitency is for the time a signe of a Reprobate yet not sure for he may by Gods grace come to repent And if by Gods great grace he come to repent before he dye how was he then a Reprobate Vnlesse yee will say that a Reprobate may be saued But then yee should contradict your selfe saying that Christ tooke not vpon him the sinnes of such Reprobates But by saying There was no necessity laid vpon them by his eternall Decree to make vp such a measure of iniquity Doth he acknowledge an eternall Decree then of reprobation No surely for he cannot conceiue at least he pretends so how there can bee an eternall Decree of reprobation without a necessary inference of a necessity laid vpon Reprobates to fill vp the measure of their iniquity will they nill they Surely God doth not impose a necessity vpon Reprobates to continue and make vp the measure of their sin because of his eternall Decree but they being thereby justly left to the swing of their owne will and to the tyranny of Satan are by Satan and their own seruile lust necessitated yea by him as their rider whipt and spurd a gallop till they become to the end of sins race the wages whereof is death And as we say They must needs goe whō the Diuell driues And saith the Apostle such the Diuell takes captiue at his wil. Yet in the same place of such the Apostle leaues vs not without hope If God peraduenture will giue them repentance to the acknowledgement of the truth and that they may recover themselues out of the snare of the diuell Wee are to vse meanes of repentance to such as are most deboyst and desperate sinners because we know not who are Reprobates vnlesse God reueale them vnto vs as he did to Samuel forbidding him to pray for Saul seeing the Lord had reiected him The Author hath warily to my obseruation auoyded to touch vpō the example of Jacob Esau in the womb of whom the Apostle saith that before they had done either good or euill actually God loued Iacob and ha●ed Esau Only in one place he saith that God hateth no man not Esau as he is a man which is true but as a sinner but as an enemy or contemner of his goodnes But Esau in the wombe before he had done any actuall euil was hated of God But that the Author attributes to Gods prescience only and not to his justice in hating Esau as hee now found him in the wombe the child of wrath and impe of damnation condemned in originall sin and in the fall of Adam on whom the sentence of death passed And as for Pharaoh he maketh him only an extraordinary and singular example out of the sphere of common Reprobates as no way conce●ning them although the Apostle propounds him as a type of Reprobates as Esau was Pharaoh and his Aegyptians being typically the malignant enemies and Oppressors of Gods Church such as Reprobates are For vpon the example of Gods hardening Pharaohs heart the Apostle inferreth this generall conclusion Therefore hath he mercy on whom he will haue mercy and whom he will he hardeneth Rom. 9.17 18. In a word to omit many other particulars the whole requiring a full and intire confutation to proue that Gods will is to haue all men saved without difference he quotes a place out of Ezechiell thus As I liue saith the Lord I will not the death of him that dieth but rather that he should repent and liue This place is by the Arminians perverting and misunderstanding their common refuge whereby to elude all other places of Scripture which doe clearly and vnanimously informe vs in the mystery of God touching our salvation Yet the Author hath so set it downe as it is no where to be found no not in Ezechiell totidem verbis But not to quarrell about words Ezechiell indeed hath a saying somewhat like vnto it as Chapter 18.32 and Chapter 33.11 The maine thing the Author stands vpon is Gods Oath whence he would conclude that it is Gods vnfained will to haue all men saved not only genera singulorum all sorts of men but singula generum every one of all sorts Now who will charge God of dealing deceitfully yea although he did not sweare at all but gaue vs his bare word only Let God be true and every man a lyar Yet the Author putts a great difference betweene Gods Oath and his bare word as if God were not as well to be believed vpon his bare word as vpon his Oath But why then doth he sweare For no other cause but when he is to deale with an incredulous and vnbelieving people as many times a man cannot be believed on his word vnlesse he sweare And with whom had God now to deale Was it not with an incredulous and rebellious people See Ezech 33.10 the people say If our transgressions and our sinnes be vpon vs and we pine away in them how should we then liue The people were so farre gone in sinne that now they despaired of Gods great goodnesse and mercy yea that they thought now the sentence of judgement was so passed vpon them as it could not be reversed although they should repent and turne from their sinnes Now out of this stubborne infidelity the Lord by his Prophet labours to pull them as it were by the threefold cable of his Oath Thus God is faine to condescend to the weake condition of his people by attempering his word in the ministry thereof in such wise vnto them as it may become the more fit and potent instrument to worke in them repentance and conversion vnto God And whereas our Author would pin vpon his opposites an imputation of mainteining a necessary contradiction or opposition betweene Gods reveiled secret will as if in his revealed will he willeth all men to be saved without exception but in his secreet will restraineth them to a few it is a meere cavil and uniust quarrell For howsoever God in his word hath manifested the mystery of his freegrace and loue in his immutable counsell of electing a certaine n●mber of men vnto salvation a Fundamentall which all Arminian sophistry stands amaz●d at and against which the gates of hell shall never prevaile yet seeing God hath not revealed vnto men in particular who they be that are elect but in this poynt hath given vs his revealed will not only for the regulating