Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	body_n	death_n	separation_n	3,748	5	10.7337	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34977	Exceptions against a vvriting of Mr. R. Baxters in answer to some animadversions upon his aphorisms / by Mr. Chr. Cartwright ...	Cartwright, Christopher, 1602-1658.	1675 (1675)	Wing C691; ESTC R5677	149,052	185

it self Twisse is as clear I think as any Nec inquit minùs efficax esse dicimus decretum Dei de Permissione Mali quam de Effectione Boni 1. I make Voluntas Signi as put for Signum Voluntatis to be but metaphorically Voluntas yet I hold that there is Voluntas propriè dicta quae Signo indicatur 2. When I say so far forth as the Signum is praeceptum it is only as you might see to shew that Volunt as Signi not Signum Voluntatis but voluntas cujus signum est Praeceptum is the same with that which you call Will of Precept 3. If Dr. Twisse do not extend it to the whole Law but only to Precept it may be he had not occasion to extend it further Neither do you speak so fully in your Aphorisms as in this Writing You mention indeed Legislative Will but so as to call it also Praeceptive and to make the Object of it our Duty Aphor. pag. 4. 4. That he doth take notice of the Immanent Will de debito whereof Praeceptum is Signum is clear by the words which I cited viz. Precepta non indicant quid Deus velit esse Nostri Officii c. Yea your self here say p. 4. That he makes Praecipere Vetare to be the Objects of God's Will and that this clearly implies that he took in the Immanent Acts of which they were the Objects You add indeed That he so often contradicteth it by speaking otherwise that you doubt it fell from him ex improviso but I see no cause for any such surmise 1. Those words of yours to bestow good upon a Man I know not how I omit●ed perhaps because I thought there was no need of expressing them For however they must be understood because God's Word and Truth is else ingaged in a Threatning as well as in a Promise 2. You say Append. p. 48. That the absolute promise of a New Heart is made to wicked Men where you seem to speak of a Promise properly taken as distinct from Prophesie or Prediction Yet Aphor. p. 9. you say That Absolute Promises are but meer Predictions so that you seem not well reconciled to your self But you best know your own meaning only I think it meet that you express it so as that none may have occasion to stumble at it I see indeed that you call it Legislative Will But 1. you make Legislative and Preceptive both one and make the Object of it Man's Duty Aphor. p. 4. So that you rather seem to restrain the word Legislative by the word Preceptive than to enlarge the word Preceptive by the word Legislative 2. When you take the word Legislative largely you make Precept and Promise distinct parts of it So that still it is strange to me that you should say That Promises fall under the Will of Purpose not of Precept For if the Will of Precept be taken strictly and properly it is superfluous to say That Promises do not fall under the Will of Precept Neither on the other side is it true if the Will of Precept be taken largely and improperly viz. for the whole Legislative Will which doth contain both Precept and Promise These two Questions as you now make them you comprise in one Aphorism p. 15. and equally determine of both For you say That the Life promised in the First Covenant was in the judgment of most Divines to whom you incline only the continuance of that Estate that Adam was in in Paradise So that according to this Opinion Adam was both to have continued in the same place and also in the same Estate I think still he should have been changed in respect of both In Adamo inquit Barlous omnes in universum homines jus ad Coelum habebant si ipse stetiss●● ipsum Coelum unusquisque habuisset adeò ut jus ad Coelum in Adamo habuimus primaevum à Christo jus rest tutum Adam's continuance in the same Estate is most clearly expressed by those whom you seem to follow and how then can you say That you did not meddle with that Question And if he were to continue in the same Estate no question he was also to continue in the same Place For Heaven is no place for such an Estate as Adam had in Paradise I shall wonder if any will be so bold as to affirm That Adam was Created in Patriâ and not in Viâ How was he to be tryed by his Obedience if he were not Viator but Comprehensor It seems also strange that any doubt should be made whether Adam being Created after the Image and Likeness of God were capable of Heavenly Blessedness The Reasons which I alleadged notwithstanding any thing you say against them seem cogent 1. By the Second Death you might see I meant not the same degree yet the same kind of punishment The Scripture seems to speak of several degrees of Hell-Torment yet all is called the Second Death And this Second Death viz. Hell-Torment Adam by his sin became liable unto therefore if he had not sinned he should have enjoyed a Life directly opposite to that Death viz. Coelestial Glory The perpetual Death which Adam without a Saviour should have suffered was not a perpetual abiding in the Estate of Death viz. a perpetual separation of Soul and Body or a meer privation of that Life he had before his Fall but an enduring of eternal Torment and so consequently the Life promised upon condition of Obedience was not a perpetuating of his earthly Life but the fruition of Heavenly Happiness 2. I grant God was able to change Adam's State not changing his Place but it seems rather that both should have been changed And though we know not the Nature of the Life to come yet we know it is not such a Life as Adam had in Paradise to Eat Drink Marry c. 3. It is not in vain to say How in an ordinary way of Providence should there have been room for Men upon Earth if Adam and his Posterity still increasing and multiplying in infinitum should there have continued for ever Your Friend and mine Mr. Blake having urged this Argument seems to enervate it when he hath done saying But a thousand of these God can expedite when we are at a stand But yet that without a Miracle it could be done he doth not say and he there professedly opposeth you in this Point Whereas you add Especially seeing God knew there would be no place for such difficulties I know not to what purpose it is For the Opinion which I impugn doth suppose that upon which such difficulties do arise 4. How should Paradise be a Type of Heaven if Man should never have come to Heaven If Heaven had not belonged unto him upon condition of his Obedience Whereas you say That you little know where or what that Paradise was I do not well know what you mean By that Paradise I suppose you understand as I