Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	death_n	sin_n	sin_v	3,797	5	9.4651	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75582	The just mans defence, or, The royal conquest being the declaration of the judgement of James Arminius, Doctor of Divinity in the University of Leyden, concerning the principall points of religion, before the States of Holland and VVestfriezland / translated for the vindication of truth, by Tobias Conyers, sometimes of Peter-house in Cambridge.; Declaratio sententiae de predestinatione. English	Arminius, Jacobus, 1560-1609.; Conyers, Tobias, 1628-1687.	1657 (1657)	Wing A3700A; ESTC R208013	52,267	187

5 Gen. 2. 17. that thou shalt dye If any of these be taken away from him the force and weight of that monition exciting him to obedience falls to the ground 1. It opposeth the Image of God in man consisting in sanctity and knowledge of him according to which man was apt able obliged to know love worship and serve God but by this Predestination intervening or rather prevening man was fore-ordained That he should be vitious and sinful i. e. That he should not know God love worship or serve him neither perform that which according to the Image of God in his aptitude potencie and obligement he stood bound to do which tant amounts this That God created man after his own Image in holiness and righteousness but fore-ordained and decreed That man should become impure injust i. e. be made conformable to the Satanical Image 2. This doctrine combats the liberty of mans will with which he was invested by his creation in that it impedes and hinders the use and exercise thereof by binding up and determining the same to one part in the doing this or that so that one of these two God which be far from us to think must be guilty of either for that he created man with freedom of will or hindred him in the exercise thereof being thus created the first chargeth him with incogitancy the last with mutability and both with being iniurious to man and himselfe 3. It 's prejudiciall to man in regard of that propensity and capacity implanted in him by his creation for the enioyment of everlasting life in as much as by this predestinatory decree it is fore-appointed that the greater part of men shall not partake of eternall bliss but fall into everlasting condemnation and that before the ordinance was passed in heaven for their creation they are deprived of satisfying their innate inclinations those concreated tendencies to life ingrafted in them by the hand of their Creator and that not by their own preceding sinne and merit but simply and alone by this Predestination Ninethly This Predestination 9. Arg. is diametrically repugnant to the act of Creation For 1. Creation is the communication Creation is made a means to put in to Execution the Decrees of good according to the intrinsecal propriety of its nature but such a Creation as hath this intent and meaning that it may be a way by which Reprobation formerly made might attain its end is not the communication of good all good is to be estimated and judged of according to the mind of the giver or the end to or for which it was given The intent of the Donor here had been damnation which must have the creature for its subject the end or event of this Creation the eternal perdition thereof in which case Creation had not been the communication of any good but a preparatory to the greatest evil and that both according to the intent of the Creator and the event of the thing according to that of our Saviour It had been Matth. 26. 24. better for that man that he had never been born 2. Reprobation savours of hatred ariseth from thence but Creation cannot proceed of hatred therefore it is no way or means appertaining to the execution thereof 3. Creation is a perfect act of God a declarative of his Wisdom Goodness and Omnipotencie therefore not subordinate to the end of any precedaneous Work or action of God but rather is to be looked upon as an act appointed necessarily antecedaneous and preceding all other actions which he either could decree or undertake for without the pre-conception of it he could not ordain the actual undertaking of any other business without its execution he could not absolve and finish any other Work 4. All the actions of God tending to the damnation of his creatures are aliens and forraigners in that God consents unto them for some other extraneous cause but Creation is the most proper act of God to which he could not be moved by any external cause being that first act of God without which indeed there is nothing else but God every thing that now is having its being by this action 5. If Creation be the way or means by which God will execute the Decree of his Reprobation then he wills more the act of REPROBATION then that of creation pleaseth himself That wch a man wils as the means must needs be less considerable by him then that which he wills as the end Arminius meaneth Elect and reprobate persons being both in Adam according to this Doctrine more in the act of condemning some of his harmless creatures then in the act of their Creation Lastly Creation cannot be a way or means to Reprobation according to the absolute purpose of God when that being finished man might still remain in obedience to Gods command and not sinne to which God had afforded sufficient strength on the one part and placed answerable impediments on the other which is in open hostility with this Doctrine of Predestination Tenthly This Predestination 10. Arg. sutes not the nature of eternal life and those Titles wherewith it is dignified in Scripture it s called the Inheritance of the sons of God but those are the onely sons Tit. 3. 7. of GOD according to Joh. 1. 12. the Doctrine of the Gospel who believe in the name of Jesus Matth. 5. 12. Christ it 's further termed The reward of obedience and of the labour of love the recompence of those Heb. 6. 10. who have fought a good fight and Rev. 2. 10. run well a crown of righteousness 2 Tim. 4. 7. c. Therefore God hath not designed eternal life to any out of his absolute decree without any respect or consideration had of faith and obedience Eleventhly This doctrine disagrees with the nature of eternall 11. Arg. death and those names put upon it by the Holy Ghost it 's stiled The wages of sin the punishment of Rom. 6. 23 eternal destruction which is reserved 2 Thes 1. 8 9. for them that know not God neither obey the Gospel of Christ eternal Matth. 25. 41. Fire prepared for the Devil and Heb. 10. 27 his Angels Fire which shall consume the Adversaries of God Therefore everlasting death is prepared for none out of the absolute decree of God without any sight or intuition of sin and disobedience Twelfthly This doctrine jarrs 12. Arg. with the nature and property of Sin and that two ways 1. Sin is known by the names of disobedience and rebellion in Scripture which finds no place in that person upon whom an unavoydable necessity of sinning by vertue of the preceding decree of God is incumbent 2. Sin is the meritorious cause of condemnation Now the meritorious cause is that which moves the will of God to reprobate according to justice it induceth God to whom sin is hateful to reject and reprobate therefore sin can be no middle

and others be explained by beleevers and unbelievers my judgement is dilucidly comprehended in it which moved me being to dispute publikely in the Colledge to order the questions In Collegio publicoprivato Academiae to be stated in the words of the Confession It agrees with the Catechism Quest 20. 54. 7. It very well sutes the Nature of God viz. his wisdome goodness and righteousness is the principal matter and clearest demonstration of them 8. It 's at very good agreement with the Nature of Man whether considered in the state of Innocency Apostacy or restauration 9. It holds good correspondency with the Act of Creati●n confirming it to be the communication of good according to the intent of God and the event of the thing that it had its rise from Divine goodness its continuation and preservation from Divine Love and that it is the perfect and proper work of God wherein he pleased himself and procured all things which were necessary ad non peccandum to a not sinning 10. It consents with the Nature of eternal life and those titles wherewith it is dignified in Scripture 11. With the Property of eternal death and those names put upon it by the Holy Ghost 12. It makes sinne to be truly disobedience and the meritorious cause of condemnation and so concords with Apostacy and Transgression 13. It harmonizeth with the Nature of Grace by ascribing all things competible thereunto reconciling it to his justice and the nature and liberty of Mans will 14. It 's a most advantagious declarative of the glory of Gods Justice and Mercy representing him the cause of all good and our salvation and Man the cause of fin and his own ruin 15. It contributes to the honor of Iesus Christ appointing him the foundation of Predestination the procuring and communicatory cause of salvation 16. It greatly promotes the salvation of men being the power and means unto everlasting life procreating in them sorrow for sin a sollicitous care of conversion faith in Christ study of good works zeal in prayer causing us to work out our salvation with fear and trembling and as far as is necessary hinders desperation 17. It confirms and establisheth that Order and Method the Preaching of the Gospel requires First exacting Faith and Repentance then promising Remission of Sin the grace of the Spirit and eternal life 18. It strengthens the dispensation of the Gospel and renders it fruitful in the promulgation thereof administry of the Sacraments and Publike Prayers 19. It is the foundation of Christianity in that in it the double Love of God are haply joyned together and at good agreement one with another namely his Love of Righteousness with his love of men Lastly This doctrine hath always been allowed of by the major part of Christians and to this day stands approved by them neither can it administer an occasion of its abhorrency or ground of contention in the Christian Church It s much to be wished that men would proceed no further in this matter neither be inquisitive into the unsearchable judgements of God any more then as revealed in the Scriptures And this is that most Noble and Potent States I have to declare to your Highness's concerning this Doctrine so much ventilated in the Church of Christ And if I should not be burdensome I have other things to offer to your Highness's conducing to the declaration of my ●udgement and leading to the self-same end for which I am commanded hither by your Highness's The Providence of God the Free-will of Man Perseverance of Saints Assurance of Salvation are points of so great affinity with this Doctrine of Predestination and have so much dependance upon it that with your good leave I shall deliver my self upon them THe Providence of GOD I judge to be that careful continual and ever-present eye of God by which the care of the whole Universe and all particular Creatures not one exempted is upon him to the conservation and government of them in their essence qualities actions and passions as it best becomes him and sutes them to the glory of his Name and salvation of Believers Herein I substract nothing from Divine Providence competible to it but yeeld it the conservation regulation gubernation and direction of all things even to the abolition of Chance and Fortune yea I subject to the great Providence the Will of Man and the very acts of the rational creature so that nothing is done without its will though contrary thereunto This difference betwixt good and bad actions onely observed in that we affirm God both to will and do good acts but freely to permit the bad being willing to concede the attribution of all acts excogitable concerning evil to the providence of God so wee take heed lest thence God be determin'd The Author of Sin which I evidently enough testified in a Dispute once and again under me at Leyden concerning the righteousness and efficacious Providence of God in evill in which I endeavoured to ascribe unto Providence all those acts concerning sin attributed to God in Scripture making such progress herein that occasion was taken by some of impeaching me with making GOD the Author of Sin which was often produced against me at Amsterdam according to their suggestion from those Theses but how justly it is sufficiently manifest from my answer to the one and thirty Articles mentioned above falsly imposed upon me this being one of them Touching mans will I am of that opinion that he was in dowed with knowledg holiness and other ablities by his Creation whereby he was able to understand estimate consider will and performe true good even as far as the commandment obliged him yet not this without the auxiliaries of Divine grace In the state of Apostacy and sin he is disabled of himselfe and by himself to think will or do any thing truly good and stands in need of the renovating and regenerating power of God in Christ by his Spirit in his intellect affections will and all other faculties to impower him hereunto but participating hereof as freed from sin he is able to think will and do good yet still as under the Supplies of the grace of God Concerning the grace of God I believe it to be that gratuitous and undeserved assio● whereby God is well affected towards a miserable sinner by which first he gave his Son that whosoever believe's in him might have eternall life and then in and for Christ justifies him and adopts him into the right of his sons unto Salvation 2. It is the infusion of Spiritual gifts into the understanding will and affections of man appertaining to his regeneration and renovation viz. Faith hope Charity c. without which gratious donatives man is not meet to think will or do any thing that good is 3. Grace is that continued assistance that non-intermissive helpe of the Holy Ghost by which the Spirit doth instantly perswade excite man before Regenerate unto goodnesse infusing Salutiferous cogitations

but lightly divulged this way would greatly prejudice my innocencie and the Articles be imposed upon me which I there openly professed never issued from me neither did they agree with my judgement neither as far as I could judge with the word of God Things thus passing 'twixt him and me in the presence of two Witnesses I judged it requisite to mention the same in the Convention because of these persons being present who had read the Articles supposing them to be mine as some of them confirmed to mee which accordingly I did The Convention being about to dissolve their acts and proceedings register'd and some of the Members injoined to give an account thereof to the Lords the States General I moved the Brethren they would be pleased to stay a little having something to offer to them which they consenting to I told them the five Articles then in my hands the tenor of which I briefly read to them I had certainly found to be sent abroad into several Provinces as Zealand and the Diocesse of Utrecht by some of this Assembly and read by some Ministers in their publike Meetings and look't upon as comprehending my Judgement I there solemnly with a good conscience in the presence of God and before all that Convention professed that these points of Religion were not mine neither did they contain my judgement and this I repeated over and over again humbly beseeching the brethren they would not so easily credit those flying reports of me neither so lightly entertain that as coming from me dispersed so much to my prejudice To this answer was made by one of the Convention I should do wel to signifie to the brethren what I approved or disliked in those Articles whereby they might come to some knowledge of my judgement which motion was seconded by some one But I returned this Convention was not summoned for any such end that we had sit long enough and that the Lords the States expected an answer And thus we dissolved no man urging it any further or testifying their joynt-consent by any perswasive to the reasonableness of it Nay some there present gave out as I afterward understood that they had it in special command not to enter a debate of any Doctrine which if it had fallen out they would presently have deserted the Convention and therefore the soliciting of me herein was far from being the minde of the whole Assembly This is a true relation Most Noble and Potent States of my brethrens solicitation and my refusall whence in my opinion its clearly manifest if respect be had to their request and the manner of it to my deniall and the ground thereof together with my Presentments herein there was no cause for this my accusation Their request leading to a Declaration of my self in the matters of faith was not in my apprehension grounded upon the least reason having never administred cause to them by teaching that at any time oppugnant to the Word of God the Confession or Catec●isme of the Belgick Churches why they should desire this of me more then any other having often avouched my readiness to give way if any fruit shal be judged likely to come thereof that this should be inquired into in a Synod either Provincial or National that a further knowledge may be had thereof The manner of their Desire by Deputies did manifestly dislike me being much oppressed with the prejudice of the Synod which is not presumed to solicite any man to a conference by their Deputies without cause given them so to do therefore 't was not safe to admit of any such thing lest by that means I should confess my self guilty of teaching something contrarie to what was right Reasons of my refusal were these First not being under the Synod of South or North-Holland but having other Superiours of my owne to whom I stood bound to give an account of my actions I could not consent to any conference with their Deputies unless with their consent and an express command from them especially it being incumbent not as a private duty upon me the Deputies themselves clearly enough intimating the Conference not to be of a private nature in denying to lay aside the Title of Deputation and proceed in their owne names with me And therefore I had sinned against my Superiors if I had not refused the same I wish their Brethren would remember there was never yet any of our Ministers subjected as a Member to their respective Synod durst at any time enter a conference without the advice of the Magistrate neither ever any particular Magistrate permit the Minister under his Jurisdiction to undertake a conference with the Deputies of the Churches unless they had first consented to it which they would often do by being present themselves by their Deputies Let them onely recollect what was done at Leyden in the cause Nomina Locorum Gouda Horna Medenblicus of Colhasius at Gouda with Hermannus Herberts at Horn in the case of Cornelius Wigyer and Medenblich in the cause of Taco Second Reason disswading me from the conference was the great inequality thereof equality being a necessary qualification in personal debates 1. They came against me with whom all things stood in a private capacity arm'd with publick Authority Now I am not ignorant how greatly they are under-propt who do any thing by vertue of this power 2. They were three in number besides the two deputed from the Synod of North-Holland with them I was alone not onely destitute of help but also of witnesses to whom as they likewise I might safely commit my affairs 3. They were not at Liberty being compelled to hang upon the judgment of their Superiors therefore strictly obliged to contend to the utmost for that opinion in Religion they were of insomuch as 't was not safe for them to admit of my reasons or arguments though never so cogent and insoluble which considered I did not see what fruit or advantage could mutually result from this conference as in equity should and which on my part was likely to do being free in my self and able by bringing my conscience in without the ppejudice of any to the examination to admit of that which my conscience convinced of the Truth should dictate to be right Of how great concernment all these things are your Highness's had known more fully if you had been present by your Deputies in that Preparatory Convention Third Reason Their own relation after the conference to the Synod could not but be divers wayes prejudicial to me whether absent or present if absent it might easily happen either by omission addition or dislocation of words by inconsiderateness in defect of understanding or imbecility in the want of memory or by the prejudice of disaffection a Narrative should be made otherwise then the truth of the thing required If present 't were difficult to escape or correct this inconvenience better credit being likely to be given to their own Deputies then to my self