Selected quad for the lemma: state_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
state_n	act_n	grace_n	sin_n	1,756	5	5.0782	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80511	The Anabaptist washt and washt, and shrunk in the washing: or, A scholasticall discussion of the much-agitated controversie concerning infant-baptism; occasiond by a publike disputation, before a great assembly of ministers, and other persons of worth, in the Church of Newport-Pagnall, betwixt Mr Gibs minister there, and the author, Rich. Carpenter, Independent. Wherin also, the author occasionally, declares his judgement concerning the Papists; and afterwards, concerning Episcopacy.	Carpenter, Richard, d. 1670?	1653 (1653)	Wing C618; Thomason E1484_1; ESTC R208758	176,188	502

off set at desiance and altogether contemned all the secret cords of Love and Unity being broken And to say that God dwels by Habituall Grace in a Soule contemning him setting him at defiance throwing off him and his chiefe Instruments inward and outward and contrarying him in his waies and works is to defie with a gracelesse defiance both Scripture and Reason What fellowship hath righteousnesse 2 Cor. 6. 14 15. with unrighteousnesse and what communion hath light with darkenesse and what concord hath Christ with Belial The word Beliall signifies in the Hebrew School without profit or in the cast of another derivation without yoke And it is taken sometimes in concreto as the Latine Oratores Latini Orators use pro Scelesto Scelus wickednesse for a wicked man and so it is takable here And therefore the Syriack sounds it What concord is there Syrus Interp Messiae cum Satana of the Messias with Satan Satan derives it selfe saith Isidore from the Hebrew Shatan Isid in Etymol which is Englished he is an Adversary And God's greatest Adversary is sin Yea the Devill is not his Adversary but for sin And doth God keep his Holy Temple which if it be not Holy is not his Temple where sin and the Devill set up their unholy Standard and build impure Trophies after their Victory and Triumph over the Temple of God O Myriads of Contradictions And the Apostle must be understood of exact Light and extreme Darkenesse for otherwise there is Communion betwixt them And Adultery begetting Murder Proceedeth from extreme Darkenesse and is it selfe dark and dark Adulterously Dark and Murderously Dark Be it so That Peccatum opponitur Gratiae ut Gratia est non contrariè s●d demeritoriè Sin is opposed to grace not as contraries are opposed but as the Sinner demerits a Jewell of such Excellency Yet one contrary Act being accepted into the retiring-place of a Supernaturall Habit the Supernaturall Habit according to the common course of Habits inclining not compelling us to it's Act nor of necessity precluding the way to a contrary Act this peccaminous and contrary Act puts the Supernaturall Habit to flight as possessing and contaminating al the powers of the soul a coexistence by the Rules of Divine Oeconomy not being allowed on either side Besides What should hinder that he who does the works of Carnal and unconverted Men called the works of Darkenesse should not be known by his Fruits and be in a dark and Carnall condition as such men are especially St John testifying 1 Joh. 2 9. He that saith he is in the light and hateth his Brother is in darkenesse even untill now Which cannot be meant but of Habituall darknesse and Hatred of our Brother that continueth untill it be expelled by the Habituall Love of our Brother As Faith expelleth Infidelity and is expelled only by it these not being able to stand in the same Subject in eodem Nun● in the same Now of time And sans doubt he that wilfully murdereth his brother hateth him Moreover If David fully and wholly consented to Adultery and Murder all the Spirituall Parts of David in David were of the conspiracy and as they could preferred Adultery and Murder before God as majus Bonum Davidi magisque desiderabile a greater Good to David and more desireable either as pleasurable or profitable But Habituall Grace could not conspire in this kinde so much as negatively by denying or suspending it's Help because if it be it alwaies Acts for God as a Supernaturall Habit and hath such a neer link with Heaven and likenesse with Divinity that it cannot betray it's Trust And neither can any good Habit be used evilly besides what may be said of remisse Acts. I give That indifferent Acts may be acted without the concurrence or Subduction of the Supernaturall Habit And if Aquinas and his Thomists D. Tho. Thomistae do substantially prove some Sins to be praeter Legem non contra eam besides the Law not against it or equivalently not contrary to Charity though contrary to the perfection of it the same Doctrine may not be repealed concerning these And to what new-found Utopia in David could Grace retreat all David consenting to Adultery crying Murder Furthermore Praecisione intellectivâ rationis etiamsi non reali objectivâ By intellective though not by objective and reall Precision If David had died in his Act of Adultery or consent to Murder had he been carried to Heaven or Hell If to Hell then he was not in a sanctified State or the state of Habituall Grace If to Heaven then would there have been a going to Heaven without Repentance after sin and many plain Texts of Scripture would have moulder'd into nothing This Dilemma though most unconquerable a certaine uncertaine and inferiour Waiter on the lower CLasses would elude with a supponis quod non est supponendum you suppose what may not be supposed for you may not suppose a Falsehood to prove a Truth I answer Then 〈◊〉 we all Divines taken an evill course in all their good Discourses who frequently enter their proofs with Si per impossibile daretur c. And yet I will distinguish here that I may be liberall to my friend betwixt falsum ex Natura Z b●rella in M●●aph sua propter intrinsecam repugnantiam Terminorum falsum ex suppositione Decreti extrinseci That which is false of it's nature and by reason of intrinsecall repugnance in the Terms and that which is false from supposition of the extrinsecal Decree And I consider not David now as a predestinated person by Virtue of the Divine Ordination from which I totally prescind but with a full eye upon his murderous Adultery inhumanely committed by Divine permission And such a Supposition is not repugnant with the proof but is only and simply previous to it in such an imaginary Case as this is CHAP. XXVIII THE third Objection succeeds Christ and his Apostles in their discoursing and preaching never presled Baptism at the first lift but either faith or repentance or these together I answer Hoop Whither so fast come back Never is a Term of Infinity in the which becau●e it here states the Proposition and betwixt finite and infinite there is an infinite distance it unmakes the Proposition by making it infinitely false I distinguish therefore We may consider Baptism to be presled at the first lift by one discoursing or Preaching cum respectu ad Finem either that it may be presently known by him with whom he discourseth or to whom he preacheth as the first Sacramentall Ordinance ipso facto vel dicto moving him to immediate preparation or that it may be presently us'd by him in his own Person In the last consideration it was never presled at the first lift by Christ or his Apostles to the persons with whom they discoursed or preached But in the first Consideration it was first pressed to Nicodemus Yet this was not the ordinary and every-day

this Consequence which with the rest proceeds ex falso Supposito were true the Presbyterians or strict Calvinists would cristas attollere lift up their Crests and Combs and continue their unnaturall and exotick Interpretations upon the old Proverbiall Sentence The Prov. 16. 4. Lord hath made all things for himselfe yea even the Wicked for the Day of Evill Which the Hebrew Text. Hebr. hands forth Omnes operatus est Jehovah propter se improbum ad Diem mali Jehovah hath made all Persons for himselfe the wicked Man to the Day of Evill And which the English Presbyterians English God hath made all Things for himselfe yea the Wicked for the Day of Judgment and eternall Damnation pouring as it were by the carriage of an Indian upon God that he makes the much-greater and massier Part of Men Women and Children of purpose to Damn them Whenas this good Proverb speaks of the Evill Day of temporall Punishment which according to the Hebrew Dialect is called the Day of Evill or as the Septuagint Sept. oftentimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of affliction or afflictation Or If they will draw the Text to the punishments of Hell Then must they draw with it that God made indeed the Wicked for the Day or Time of Evill intentione secundariâ with a secundary intention and having fore-looked upon them in the Evils of their sins And thus the Ends here God and the Day of Evill as executing the good Justice of God are as we term it in Logick Fines subalterni And when God made the Wicked Man for the Day of Evill he made him for Himselfe Because when he punishes him with temporall or eternall punishments he glorifies himselfe in his executive justice And the wicked man falling by Death from under the Order of his Mercy fals under the Death-Order of his Justice Now God cannot absolutely Ordaine a Wicked Person for this good End the glorification of the divine Justice by his eternall punishment first Because this Ordination would Eclipse his Goodnesse and his very Nature And secondly Because he should then be contrary to his own Sanctity and absolutely Ordain the wickednesse of the Wicked Person as such the absolute Ordination of which would by a necessity derived from the Ordination bring it necessarily into Being And Non est faciendum malum vel minimum ut eveniat bonum vel maximum The least Evill S●● Rom. 3. 8. may not be done that the greatest good may come of it For Though in the Evils of Punishment we may lawfully chuse the lesser because the lesser Evill tnuc indueret rationem Boni would then put on the State or Nature of a Good as we may rather chuse the losse of our Goods than of our Lives yet Malum Culpae quatenus tale est nunquam potest habere rationem Boni The Evill of sin as such can never put on or have the Nature or state of a good Neither can a good End moralize or sanctifie an Evill Action CHAP. LXXII I Prove it lastly The naturall work of Baptism answerable to the Word the best and most primitive Words signifying the Natures of Things and to the Signe is to wash And Children greatly need Spirituall washing as being greatly defiled with the first sin of their first Parents Therefore Baptism which is a Sacramentall Washing and the first Sacrament greatly agrees with them as not being yet washed And is not in vain with respect to Children Frustrà est quod non potest habere suū usū that is in vain which cannot have its use As Aquinas expounds D Thom. comment in A●●stot l. 1. de Coelo Text. 12. upō Aristotle's Axiom Deus natura nihil frustrà faciunt God and Nature do nothing in vain Which Axiom thus expounded hath a farther aim yet clearly windes up and proves that even the actuall use of Baptism belongs to Infants And If the Thing which is ordained for all who are touchable by the Faith of the Church may not by reason of humane Restraint be communicated to the Little-ones which are many there follows upon wheels that the Restainers render it uselesse and vain with respect to the many Little-ones at the least and that although God will make nothing in vain yet men make vain the will of God Which likewise all unbeleeving Parents in respect of their Children and all Unbeleevers in regard of themselves doe Baptism being ordain'd for all that want it and all wanting Baptism that want Baptismall Grace and all wanting Baptismall Grace that want to be washed from Originall sin and all wanting to be washed from Originall sin who are desiled with it These Arguments are such as the Substration of the Matter will bear For we cannot in this place eventilate Reasons from the Definition or Nature of a Sacrament or from the Effects of Baptism in themselves and in the proper Houses and Places wherein as the Planets they have their plenary Power Because these things being Spirituall mysticall and Lidden our naturall Reason cannot give an exact estimat of them or bring them forth to the most perfect discernment avowance of the reasonable Man And as Revelation first supposes Reason so Reason afterwards in her Discourses of revealed Things supposes Revelation and sometimes walks only by the walls and Edges of it And for the same Reason we are unfurnished of Demonstrations both à Priori and à Posteriori that is Cause-Demonstrations and Demonstrations by the Effects Yet we have Reasons of the second Order and Metal of the Silver-kinde which are perfectly urging so say the Logicians where Demonstrations cannot be had CHAP. LXXIII LET my Standard be now set up at the Doctrine and Praxis of the Church in Primitive Ages Because there is no expresse Precept in Scripture saying Go and Baptize Infants no President in plaine Terms saying They Baptized Children no clear Promise promising clearly Many Benefits shall accrue to Baptized Children many to the Baptizers of them or the like the Church gave to the Baptizing of Infants the Name of an Apostolicall Tradition Which we therefore understand with respect to the expressenesse of Precept President Promise In a generall Sense and much used anciently the whole Body of the new Testament is an Apostolicall Tradition and in a speciall Sense some speciall Truths of it That in See 2. Thes 2. 15. our Sense is an Apostolicall Tradition which was deliver'd by the Apostles to the Church and is not found expressely in divine Scripture though it be expressely found and extant in the writings of Apostolicall Men in Apostolicall Times Or That is an Apostolicall Tradition which hath many faire and excellent Characters in divine Scripture but hath it's explicitnesse or expressenesse from Apostolicall Precepts Practises Promises warranted to the Apostles by Christ their Master which are Unscriptur'd The Baptizing of Infants being thus received by such Tradition the Disciples of the Apostles preached it in their Sermons it fell from their