Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	let_v	life_n	soul_n	9,147	5	4.9888	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90688	Heautontimoroumenos, or, The self-revenger exemplified in Mr. William Barlee. By way of rejoynder to the first part of his reply, viz. the unparallel'd variety of discourse in the two first chapters of his pretended vindication. (The second part of the rejoynder to the second part of his reply being purposely designed to follow after by it self, for reasons shortly to be alledged.) Wherein are briefly exhibited, amongst many other things, the rigidly-Presbyterian both principles and practice. A vindication of Grotius from Mr. Baxter. of Mr. Baxter from Mr. Barlee. of Episcopal divines from both together. To which is added an appendage touching the judgement of the right Honourable and right Reverend Father in God, Iames Lord primate of Armagh, and metropolitan of Ireland, irrefragably attested by the certificates of Dr. Walton, Mr. Thorndike, and Mr. Gunning, sent in a letter to Doctor Bernard. By Thomas Pierce Rector of Brington.	Pierce, Thomas, 1622-1691.; Gunning, Peter, 1614-1684.; Thorndike, Herbert, 1598-1672.; Walton, Brian, 1600-1661.	1658 (1658)	Wing P2181; Thomason E950_1; ESTC R207591	167,618	192

and from his celebrated Catechism whether printed with or without his leave nor was it you know till very lately that you proclaimed the difference between his reputed and real works And as I will not do that so will I not make any comparisons betwixt the Doctrines of Bishop Overal and those of Gotteschalc I having already made it apparent that as my Certificates were helpful to me for the making good what I had publisht of that great name so you and I thus put together have also been helpful to those Certificates for the making good of those things whereof they have certified a Threefold knowledge which as a threefold Cord being not easily to be broken I shall hope will be so happy as to draw your suffrage to make it stronger I know not what should scare you from a concurrence except a shew of dishonour which a change of judgement may seem to carry along with it But that I am sure hath no place here for to change ones judgement upon just Grounds as well from good to better as from evil to good is the most honourable mark of a mans mortality and I think peculiar to the True lovers of Truth Before I am able to let you alone Sir how much Business soever is at my elbow to pluck my pen from my paper I will tell you what I read lately in the life and Death of Dr. Iackson composed by the strict and impartial hand of Mr. Vaughan then whom I do not believe there lives a more consciencious and punctual speaker as being one who might have written Dr. Iacksons life from his own had it been possible for a man of his singular modesty to have understood his own merits which I say to this end that you may certainly believe what he relateth concerning the Care which the Primate took being a Mourner at the Funeral of that Rare Man to have the writings of Dr. Iackson very religiously preserved that such inestimable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might not be wanting to posterity but might performe their proper work of bringing Religion into its wits whereas had his Lordship been Calvinistical as Mr. Barlee would fain have made him by his notorious creative Faculty he would rather have taken care that such books might have been buried with their Authors Body and in a Grave ten thousand times deeper For Mr. Barlee doth somewhere tell us that Doctor Iackson was the Father of English Arminians my Lord his Grace of Armagh it seems was one of his children and miserable is England if such mens writings as Dr. Iacksons and Castalio's are become as pleasing to the dainty wits amongst us as ever Titus Vespasian was who was styled Deliciae humani generis So zealous was the good Primate if Mr. Barlee hath any Truth in him to contribute his care to our undoing And now as soon as I have told you that I meant Dr. Godwin the Author of the Roman and Iewish Antiquities whose Christian name I think was Ioseph who was converted by reading the Remonstrant writings as Dr. Christopher Potter of pious memory had been a little before him that I am not the Author of Tilenus examined before the Triers that if ever I go to London which I have hardly ever done willingly I shall gladly make an acquaintance with you and that if I punish Mr. Barlee it shall be meerly in my defence and very much less then he deserveth I think there is nothing in your Letter to which any more can be expected from Your most assured Friend and servant Tho. Pierce Brington Jan. 28. 1657. A Postscript A Postscript to this last Letter sent to Dr. Bernard together with it ONe thing comes into my mind since the subscription of my Letter You say in your first printed letter to Mr. Barlee That the Doctrine of S. Austin was it which was confirmed by the Primate and so elsewhere I think to that purpose But Mr. Baxter hath publickly avowed that S. Austin's opinion was for the final falling away of some effectually called regenerated justified and sanctified And because some are so immodest as to deny it he saith he asked the Reverend Bp. Usher in the hearing of Dr. Kendal whether this were not plainly the judgement of Austin who answered that without doubt it was Then he addes many places out of Austin by which this appears And whereas he judgeth this opinion of Austin to be unsound nay contrary to many Texts of Scripture he doth obliquely in so doing defame the judgement of my Lord Primate in case he concurred therein with Austin as I cannot but think he did both by what was spoken by his Grace to Dr. Walton and by what you have affirmed in the place above-cited Thus Good Reader I have accounted for what I spake in my former writings touching the judgement of that Venerable and Learned Prelate Not out of any the least design of breaking Peace or Friendship with Dr. Bernard whose publick Letters notwithstanding had made it necessary for me to do some justice unto my self in a way as publick but partly to perform what I had publickly promised to make appear partly to gratifie the importunities of some who would needs have me publish what I could say of this Business that they who had met with my Report onely might be acquainted with my Grounds too and partly to demonstrate to the most contrary-minded that I durst not be thought a Raiser of false Reports If now our Readers will be pleased to put the Reasons of my affirmative into one scale of the Ballance and Dr. Bernards probabilities for his Negative into the other allowing either none or equal Grains I hope that He and I too shall be well content with the Decision The End The ERRATA PAge 4. in marg line 3. read Travers p. 15. l. 20. for giving r. given p. 34. l. 5. from bottom r. That p. 35. l. 12. after at●ain dele to p. 35. l. 31. for shalir shalt p. 56. l. 2. from the bottom r. word p. 82. in marg l. 3. after Dedar 9. r. April p. 67. in marg l. 2. for praed r. praet p. 98. l. 19. for Carmelites r. Carme● p. 99. l. 5. from the bottom for made r. need p. 103. l. 20. r. ch 1. v. 4. p. 103. in marg l. 14. 5. r. Tit. 1. 4. Books written by Mr. Tho. Pierce Rector of Brington THe Sinner impleaded in his own Court wherein are represented the great discouragements from sinning which the Sinner receiveth from Sin it self 2. Correct Copy of some notes concerning Gods Decrees especially of Reprobation The 3 Edition with some Additionals in 4. 3. The Divine Philanthropie defended in answer to Mr. Barlee in 4. 2 Edition 4. The Self revenger to which is added an Appendage touching the judgement of the late L. Primate of Armagh in 4. new 5. The Divine Purity defended in answer to Dr. Reynolds in 4. new Books written by D. Hammond A Paraphrase and Annotations upon all

spirit and the qualityes of each a different thing from our persons bodyes souls and spirits and all personall qualityes whatsoever Every child could have taught Mr. B. that though Adam and we do agree in specie yet we are with a witnesse numerically different 2. It seems Mr. B. is so unsufficient for the Ministery that he knows not what is meant by our original sin amongst the men of his own way He thought that Adam's actuall sin of eating the Apple had been that which we call original sin in our selves which none of his party if they have more wit then he will ever say and if they should they would imply unavoidably that our original sin is not inherent in our souls but only in Adam who being forgiven dead and happy hath that sin done away from his imparadised soul and so there is no such thing remaining as original sin by that doctrin And by the same it would follow that original sin is actual sin that actual sin is no sin that Mr. Barlee's Daughter is guilty of his books as having been in ipsius Lumbis though she never had a hand in them and I verily believe was never willing they should be written 3. But if I had said that Adam's sin was none of our own and had implyed thereby what he supposeth yet having spoken in the plurall number including all the posterity of Adam of which Mr. Barlee is a part I had by consequence implyed that every man in the world Mr. Barlee too is without sin and above sin and by his own power can abstain from all sin And thus we see that Mr. B. was an unpolitick projector for he should have fancyed my words were these Adams sin was none of mine own but he would needs have it thus Adams sin was none of our own 4. That which I call original sin in my self is the pravity of my nature my corruptnesse of Disposition by which I love darknesse better then light unlesse God by his Grace doth make me able to choose better to have better loves desires and inclinations then I can possibly have without it And through this pravity of Nature there is not any meer man who can possibly be without sin And the spirit of this Doctrin doth run through all that I have published from presse or pulpit But I must not lye and speak non-sense and abuse the Scriptures and imply a thousand contradictions for fear of displeasing an angry Neighbour I say I must not commit these Crimes by saying that Adams sin was very really mine own Indeed if Adam had never sinn'd I hope I should ever have been Innocent But Death having entred into the world by sin and sin by Adam I have too many sins which are peculiarly mine own both Original and Actuall to need another man's sin for the completing of my Number Perhaps a few country people who have been taught by such Pastors as were put besides the right use when they were dedicated to learning may think it sense to say that Adam's sin was our own before we were or that his sin which began above 5600. years since did also not begin till yesterday when we were borne or did begin a thousand times and was ten thousand times begun before its beginning Such men as these must be taught to say that all our own sins did enter by Adam not that our sins were Adam's much lesse that Adam's sins were ours And before I shew this from Mr. B's own Text which he thought had been pertinent but is nothing lesse I will thus reason him into his wits If Adam's sin was none of Mr. Barlee's own it was none of mine or thine Reader but it was none of Mr. Barlees own For did he eat of the fruit in the midst of Eden many thousands of years before he had a mouth no more did I or t'other man What the Jewes said to Christ and very rationally in respect of his Manhood Thou art not yet 50. years old and hast thou seen Abraham that may I say more rationally of my self I am not yet 40. years old and have I ever seen Adam whom Abraham was too young to see and could his sin be mine without my commission and could I commit it without existence Nothing is mine in any sense right or wrong unlesse I find or conquer or purchase or inherit or claime by prescription or receive it by deed of gift Now it cannot be pretended that Adam's sin is mine own unlesse by right of inheritance and that is but weakly pretended too For when I say in my confessions and prayers that I was born in sin and in sin my mother conceived me and the like I do not mean that I was born in the act of eating forbidden fruit growing in the midst of the Garden of Eden nor that I did eat it with Adam's mouth before I was born nor that my mother Eve conceived me in sin as she once conceived Cain or Abel nor that I was born in the guilt of those actuall sins which my mother committed who brought me forth into the world but I mean that I was born in original sin that is a pravity of nature a corruptnesse of disposition which makes me naturally prone to obey the law that is in my members to rebell against the Law which God hath imprinted in my mind So that that which I inherit is a depraved nature common to me with all mankind considered in specie but numerically consider'd it is peculiarly mine own and no mans else Whereas if I inherited in a proper sense as well the sin as the substance of my progenitors then the sins of my particular immediate parents would be mine own rather then Adams And therefore fifthly let us consider how perfectly contrary to common sense Mr. B. opposeth that Text Rom. 5. 12. where the Apostle saith that by one man Adam sin entred into the world and death by sin He doth not say that one mans sin is the peculiar sin of all men or all mens own as the word was nor can he mean it in such a sense as if the numericall sin of Adam's eating the Apple were successively propagated as mankind was throughout the universe of men for then as all the sons who descended from Adam were the same kind of Creatures that Adam was to wit men so all the sinners as sinners descending from Adam should be the same kind of sinners that Adam was to wit Apple-Eaters and eaters of that Apple which was forbidden And if every thing of man which entered into the world by Adam were Adam's own and our own too then as Adam's sin should be our sin so his personall qualityes and members should be our own too And Mr. Barlee must say that Adam's Nose was Mr. Barlee's own Nose or deny himself to be Adam's Son or say that he was born without a Nose and that this which he now weares is not an

though in respect of the end Christ dyed intentionally for all yet in respect of the event he dyed effectually for the elect only 7. I agree to the reason which the Primate gives why so many are damned forwhom Christ dyed with such a merciful and pure intention even because they refused what was sincerely prepared for them sincerely offered to them sincerely intended to do them good and not harm but they had no will to take it they would not come when invited they intended not to take the benefit offered Arich price was put into the hands of a fool howsoever he had no heart to use it Prov. 17. 16. He was not disposed to take the benefit of it 8. I agree also in this p. 12. and 13. That they who miss of the Redemption which was purchased by Christ which lay open to them and to which they were invited had not been excluded from it had they had a mind to accept of it and would they have listened to the motion of it when a true tender of it was made by Gods Embassadours And for the reason of this I give the old maxime Nemo tenetur ad impossibile or to express it with Bishop Davenant Impossibilium nulla est obligatio The Tender is not true nor the intention sincere in him that offers if he who must be damned for not accepting is not allowed so much as a possibility to accept And therefore 9. I agree with the Primate in what he saith p. 16. That in respect of Christs mercy he may be counted a kind of universal Cause of the restoring of our nature as Adam was of the depraving of it Now that the Cause doth not take its particular effects in the impenitent is not because it is no cause nor because it is not universal but because of the impenitency in them that perish It s universality is very perfect it being in the second Adam as in the first the Virgin Mary is not excluded from her share in the first no more then Iudas the son of perdition from his share in the second 10. I agree to that part of the Primates Doctrine p. 22. that forgiveness of sins is not by our Saviour impetrated for any unto whom the merit of his death is not applyed in particular 11. I agree with the Primate that Mr. Amesinclined too much unto the other extremity p. 23. that the Arminians drove the Calvinists or Anti-Arminians unto this extreme Absurdity to say that the greatest part of mankind were bound in Duty to believe a lye p. 24 25 26 27. and that as Mr. Culverwell so any man else would flye rather into any error then yield that Christ in no manner of wayes dyed for any Reprobate and that none but the elect had any kind of Title to him p. 26. Nor do I mean only a bare sufficiency for the Reprobate in the Death of Christ For 12. I agree with the Primate that to preach a bare sufficiency cannot yield sufficient comfort to a distressed soul without giving a further way to it p. 31. And let the distressed soul be what he will he is not bound to believe a lye any more then Barnabas is bound to preach one And to demonstrate that the Primate doth mean exactly in his writing as I did in mine he doth illustrate his meaning by the very same case and that in a way as extraordinary as if he or I or both together had been purposely overruled by the providence of God to stop the mouth of our Correptory Corrector I pray Sir compare the 32. page of the Primates judgement with ch 3. p. 96. of my Div. Philan defended and you will find the King of Spain in both those places shewing the folly of those men who say that Christ did dye sufficiently for all but not intentionally unless for the elect You cannot easily imagine how much contentment I have taken in this concurrence of our minds either by miracle or by chance or I know not how else Nay 13. I agree with the Primate in the point of Application p. 11. if it is so understood as that it may be reconcileable with p. 6. and 8. and 10. and so it will be very happily by being understood of Gods giving grace to believe and perform the condition which is Gods proper way of applying the Remedy unto us and our making good use of that Talent of grace which is our way through grace of applying the remedy unto our selves that as in the offer it is general so it may be particular in the acceptation And that this is his Lordships meaning as well as mine I find demonstrated by himself p. 39 40. No mans state is so desperate but by this means it is recoverable and this is the first comfortable news that the Gospel brings to the distressed soul but here it resteth not nor feedeth a man with a bare possibility but it brings the word of comfort nigh unto him even to his mouth and heart and presents him with the medicine at hand and desireth him to take it which being done accordingly the cure is actually performed but otherwise not if he will not take it at Gods intreaty The medicine then remains in its bare aptitudinality and doth not actually cure him What is the reason because there is not a concurrence of the mans desire unto his Makers because he submitteth not his will to the merciful will of his Redeemer according to that of our blessed Lord How often would I and ye would not Thus have I given you a parallel of our concurrences in opinion as to the matter in hand And I have done it so much the rather because you say very piously that if you were mistaken in me you will be ready to acknowledge it to my advantage You did not probably judge of me by what you found in my writings but by what you heard from byast men Be pleased therefore to reflect upon some passages in your Letters to M. Barlee as p. 52. l. 2. where you seemingly imply me to have said that the Bishop was wholly for Arminius whereas I did not onely not say it but I said he was not so and lin 8. where you place his judgement in this point in a middle way different both from mine and Mr. Bs. without shewing what it is in which the Primate and I do differ but leaving the Reader to imagine that I do differ from him as much as Mr. Barlee next p. 58. where you imply me to have intimated the Primates penitency of his sins which as I never meant in the place you allude to so my words have quite another sound with them and import the contrary Again p. 65. you clearly imply me to make no difference betwixt the grace given to Iudas and that to Peter although you say a little after you do not affix thus much upon my judgement The Primate might be changed yet not to that pitch Again p. 61 69